Mukta-sangah — free of attachment. Anaham-vadi — not declaring 'I.' Dhriti-utsaha-samanvitah — joined with steadiness and energy. Siddhi-asiddhyoh nirvikarah — unmodified in success or failure. Karta sattvikah uchyate — that agent is called sattvika.
Krishna names the sattvika agent with five marks. Five interior conditions sustained simultaneously.
Shankara reads the sattvika agent as one from whom all sanga has been entirely shed — not merely reduced but severed — so no residue of craving clings to action or fruit. He carries no ahamkara-vada: does not narrate himself as the doer, knowing that kartritva belongs to the gunas operating through prakriti, not to the witness. Grounded in steadiness and energy, indifferent to success or failure: neither category modifies him. The chapter's highest agent-mode is named with structural completeness.
Madhusudana distinguishes mukta-sanga as tyakta-phala-abhisandhi — released from prior resolve to obtain fruit — and anaham-vadi as freedom from sva-guna-shlagha-vihina, going beyond cognitive negation to the devotional disposition of not advertising one's goodness. He gives the finest analysis of dhriti: it is the antahkarana's stable persistence that holds difficult action in place. Utsaha is the active inner energy that initiates without being driven. Siddhi-asiddhi-nirvikara is the bhakta who has structurally released the success-failure-anxiety axis.
Ramanuja reads the sattvika karta as released from phala-sanga because his action is already understood as kainkarya — devoted service to Bhagavan who is the inner Self of all. He disclaims kartritva-abhimana not by intellectual negation but because he knows the Lord alone acts through him as His sharira. He sustains dhairya — steadfast endurance — and utsaha — eager engagement — because the agent's frame is not personal-ego but kainkarya-relation.
Madhva reads the sattvika karta as one who acts as a dasa whose will is entirely subordinated to Hari. Sanga is released because the jiva, eternally distinct, possesses nothing of its own to attach to. Denial of ahamkara-vada is not Advaita-negation of the agent but the jiva's honest acknowledgment that its agency is always derivative and dependent. Steadfastness and energy belong to the bhakta who knows his role correctly. The bheda-frame: real agency, real release, real even-mindedness within the dependent mode.
Vallabha reads the sattvika karta through lila-prasada: mukta-sanga means the soul has been freed from fruit-attachment by Krishna's grace — freedom is not won by effort but received. Anaham-vadi points beyond mere absence of pride to the state of the soul that has surrendered its kartritva back into Krishna as an act of love. The bhakta acts but knows the action is Krishna's; pushti-marga's signature operation.
Shridhara defines mukta-sanga as tyakta-abhinivesha — released from the deep possessive clinging that makes results feel existentially necessary. Anaham-vadi is garva-ukti-rahita — free of boastful speech, the outward sign of interior pride. Dhriti is dhairya — inner fortitude that keeps effort steady through reverses. Utsaha is the freshness of energy that meets the work without being driven. Nirvikara in success and failure: the bhakta's interior is unmoved by either pole. Five marks, one operative figure.