BG 18.38 — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.38Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।

परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

viṣayendriyasaṃyogād yat tadagre'mṛtopamam

pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Pleasure born of sense meeting object tastes like nectar at first, but ripens into poison; such pleasure is called rajasic.

ekras · bhāṣya

Vishaya-indriya-samyogat — from sense-object contact. Yat tat agre amrita-upamam — what is at the start nectar-like. Parinaame visham iva — at maturation poison-like. Tat sukham rajasam smritam.

Krishna names rajasika sukha as the inverse temporal signature of sattvika: nectar-first, poison-later. The pleasure of sense-contact is real; its terminal cost is also real.

Shankara reads rajasika pleasure born of indriya-vishaya contact as seeming amrita-like at the first moment but in parinama becoming visha-like — for it destroys strength, vitality, intelligence, wealth, and leads through adharma to hell and suffering. The senses are instruments structurally unsuited to deliver lasting joy; the chapter's diagnostic shows the rajasika sukha trajectory across time.

Madhusudana reads pleasure born not from atma-buddhi-clarity but from sense-organ-object contact — the well-known joy of garlands, sandal-paste, the company of women — srak-chandana-vanita — seems like nectar at its very beginning, when the labor of mental discipline is absent. But in ripening it brings suffering both in this life and beyond — aihika and amushmika. The temporal pattern is opposite to sattvika; the chapter's diagnostic uses time-trajectory to identify the type.

Ramanuja reads at the moment of anubhava — experience — pleasure born of vishaya-indriya-samyoga appearing like nectar; but when that pleasure matures and the hunger that was its occasion subsides, and when it becomes the cause of hell and worse, it is as though one has drunk poison.

Bhagavan's bhakta recognizes this inversion and turns from sense-pleasure toward kainkarya. The bhakti-frame's diagnostic operates through the consequence-recognition.

Madhva reads vishaya-indriya-samyoga generating a pleasure that, at its arising, resembles nectar — agre amrita-upamam — yet in its parinama is visham iva. The jiva, paratantra under svatantra Hari, is drawn by rajas's fruit-promise; the chapter's verse names the bait-and-switch precisely. The bheda-frame: the pleasure is real, the suffering is real, the inversion is real; the bhakta's discrimination must reach into the parinama.

Vallabha reads pleasure arising from rupa-and-other-sense-objects-through-senses as agre amrita-upama; in vipaka it is visha — full of suffering. The Vallabha tradition reads this as Krishna describing what lies outside pushti-marga: the rajasika soul mistakes sense-pleasure for the ananda Krishna alone gives. The pushti-marga reading: when prasada is refused, the bhakta's joy-receiver is colonized by rajasika substitutes; the chapter's diagnostic alerts the seeker to the substitution.

Shridhara reads rajasika pleasure as the well-known joy of union with women and similar sense-contacts, whose initial experience is amrita-like at the prathama agre. At parinama it is visha-tulya — equal to poison — since it is the cause of suffering both iha and amutra. The bhakta who knows this turns from sense-pleasure permanently. The chapter's middle-sukha-mode is named with operational precision.

Context

where

Chapter 18 · Mokṣa-Sannyāsa-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 18.37

What tastes like poison at the start and like nectar at the end, that joy, born of a clear mind turned toward the self, is called sattvic.

What's going on

Pleasure born of sense meeting object tastes like nectar at first, but ripens into poison; such pleasure is called rajasic.

Sūtras through this verse (113)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

13.1Two niṣṭhās, three kāṇḍas — keystone.───→here18.38───→18.78Sealed: the means stands on the end stands.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

15.7The self wears body as a costume.───→here18.38───→18.46Worship the One through your own work.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

15.15I sit in every heart.───→here18.38───→18.46The cluster is recalled.

show all 113

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

12.20Mat-paramāḥ as upasaṃhāra───→here18.38───→18.66Take refuge in Me alone

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

16.1The dispositions decide who can even begin.───→here18.38───→18.55Even hearing and reflecting need purity.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

12.20Holding-Me-supreme seals the bhakti chapter.───→here18.38───→18.66Drop every duty; take refuge in Me alone.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesbetween

15.1Krishna is the ground, not a partner-god.───→here18.38───→18.55Bhakti is the engine of the highest knowing.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

15.20The closing verse names Krishna as the supreme.───→here18.38───→18.78Vyāsa, Śaṅkara, and I: one lineage named.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

15.1Chapter fifteen unfolds what fourteen sealed.───→here18.38───→18.66Final refuge in Me is final refuge in the ground.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

16.1The divine wealth becomes stable knowing in life.───→here18.38───→18.55Knowing burns ignorance; body burns its arc.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

11.1Arjuna marks the universal moha cured.───→here18.38───→18.73Confusion gone, memory gained — the cure complete.

MadhusūdanaclassicalB

Different students need different teachingsexit

18.1Three kinds of renouncing, one for each grade.───→here18.38───→

MadhusūdanaclassicalG

Knowing and acting cannot run togetherexit

18.1At the very end, the line still holds.───→here18.38───→

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicexit

18.1Even renouncing splits into three by disposition.───→here18.38───→

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

15.20Whole teaching named guhyatamaṃ śāstram.───→here18.38───→18.78Colophon: three kāṇḍas, one śāstra.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

12.12Bhakti's gradient is jijñāsu-relative.───→here18.38───→18.66Arjuna lacks formal saṃnyāsa-fitness.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

13.1Boundary protected by stylized doubt.───→here18.38───→18.66Closing verse opened by doubt-and-answer.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelbetween

12.20Closing the bhakti hexad on jñāna.───→here18.38───→18.66Surrender read inside the niṣṭhā-dvaya frame.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

15.20Whole śāstra named most-secret-teaching.───→here18.38───→18.66Final word read as the last upasaṃhāra.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketbetween

16.5Mā śucaḥ already once before — same shape.───→here18.38───→18.46Worship-by-own-action fixes the ārādhya.

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsbetween

12.7I lift them out of saṃsāra's ocean.───→here18.38───→18.66The phala-vilamba grief is what 18.66 closes.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

15.17The Highest Person: disambiguation summit.───→here18.38───→18.46Worship by one's work reaches the indweller.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionbetween

9.33So much more — the sociological span widens.───→here18.38───→18.66The 'sarva' includes 9.32's whole span.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorbetween

13.3Knower and field: the boundary is sharp.───→here18.38───→18.66Counterfeit reasonings named, then rejected.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.47The mad-gatena yogi: the carama-form here.───→here18.38───→18.66The carama-śloka extracts what's common.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

16.5Daivī-asuric grief closed mid-text.───→here18.38───→18.66Final mā-śucaḥ closes the long-path grief.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyabetween

17.4The mode of worship reveals the worshipper.───→here18.38───→18.46Karma-yoga's act IS indweller-worship.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

11.50Sañjaya names the viśva-rūpa as witness.───→here18.38───→18.74The frame closes: 'I heard this dialogue.'

RamsukhdasclassicalC

Desire is the root — not actionbetween

6.24Renounce every desire born of will.───→here18.38───→18.49Free of longing everywhere — same goal.

RamsukhdasclassicalE

Your own work as worshipbetween

4.13The four orders are His own creation.───→here18.38───→18.41Each order's work is born of its nature.

RamsukhdasclassicalF

Surrender — the single shelterbetween

12.6Surrender every act, and He lifts you out.───→here18.38───→18.62Take refuge whole; grace is the road.

RamsukhdasclassicalG

Equanimity in everythingbetween

14.24Past the modes, equal in praise and blame.───→here18.38───→18.54The goal is just sameness toward all.

RamsukhdasclassicalH

All paths arrive at the same roombetween

12.12Even devotion holds its own gradient.───→here18.38───→18.66Devotion's flagship, and the closing door.

RamsukhdasclassicalI

The Lord already inside the heartbetween

15.15Seated in every heart; memory comes from Me.───→here18.38───→18.61He turns all beings mounted on a machine.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here18.38───→

ĀnandagiriclassicalD

Praśna-bīja chapter openingsexit

18.1Final chapter compresses seed and answer.───→here18.38───→

ĀnandagiriclassicalF

Which karma? — fourfold typologyexit

18.1Tyāga and saṃnyāsa named distinct.───→here18.38───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here18.38───→

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiexit

18.1Tyāga = renouncing the relationship.───→here18.38───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstexit

18.1Final chapter opens with the same form.───→here18.38───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionexit

18.1Tyāga-question resolves ch. 16-17's typology.───→here18.38───→

RamsukhdasclassicalA

What binds you (and how to let go)exit

18.1Renouncing means cutting the false relationship.───→here18.38───→

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workexit

18.19Knowledge, action, doer, each one threefold.───→here18.38───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here18.38───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

5.12Peace of the released───→here18.38───→18.46Work as worship

Ekrasmodernstress

Stress — panic to shelterbetween · v2

9.22Yogakshema───→here18.38───→18.66Take refuge

Ekrasmodernbhakti

Bhakti — devotion pathbetween · v2

12.13Dear-bhakta description begins───→here18.38───→18.66Take refuge in Me alone

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

15.5Free of pride and delusion───→here18.38───→18.49Naishkarmya-siddhi

Ekrasmodernleadership

Leadership — svadharma in actionbetween · v2

3.25Wise act as the unwise act───→here18.38───→18.41Duties divided by guṇa

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

18.25Tamasic action───→here18.38───→18.61Lord at the heart

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvabetween · v2

18.16Wrong-seer fails the act───→here18.38───→18.61Lord at the heart, beings spinning

Ekrasmodernforgiveness

Forgivenessbetween · other

16.3Tejas, kṣamā, dhṛti───→here18.38───→18.42Brahmaṇa's kṣamā

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here18.38───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

4.42Cut the heart's doubt with the sword of knowledge.───→here18.38───→18.66Grieve not — I free you from every sin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

6.1The fire-keeper is renouncer only in a soft sense.───→here18.38───→18.49Action-freedom comes from full renunciation.

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

5.2Each path bears fruit by its own working.───→here18.38───→18.66The combined-path view named and dismantled.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

5.6Renunciation is hard without yoga first.───→here18.38───→18.41Each order's work is born of its own nature.

ŚaṅkaraclassicalE

Ignorance is the only enemybetween

13.2One Self lights every body as one sun lights all.───→here18.38───→18.66Beginningless habit ends only with self-knowledge.

ŚaṅkaraclassicalI

The lover and the knower are one personbetween

12.20Living this teaching itself is the highest devotion.───→here18.38───→18.55Knowledge-standing IS the highest devotion.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

15.1The world-tree is the tree of the Kaṭha.───→here18.38───→18.66Renounce all dharmas — śruti ratifies.

ŚaṅkaraclassicalK

Liberation while still embodiedbetween

13.34One Self, untouched, in every body.───→here18.38───→18.49Action-freedom is standing in immediate liberation.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

11.1Arjuna confirms the bracket from inside.───→here18.38───→18.66The teaching closes with one command.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

11.55Five clauses, one shelter: mat-karma-kṛt.───→here18.38───→18.46Worship by your own work.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

12.7I lift them across.───→here18.38───→18.65Recollection like sight: the final command.

RāmānujaclassicalG

Māyā is real causal powerbetween

13.2Those who posit ajñāna in Brahman fail.───→here18.38───→18.61The yantrin reading forecloses the residue.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyabetween

15.4Find the Origin and take refuge in him.───→here18.38───→18.62Take refuge whole-being.

RāmānujaclassicalI

Vibhūti as evidence for antaryāminbetween

13.2The whole vibhūti clinches sāmānādhikaraṇya.───→here18.38───→18.42Even brāhmaṇa grounded here.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata similebetween

12.7I lift him across.───→here18.38───→18.65You are dear to Me — I promise.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

12.5The personal route is easier — by design.───→here18.38───→18.66Drop every refuge, take the One refuge.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotbetween

15.15The Veda's whole knowable is named as Hari.───→here18.38───→18.66The closing verdict is sealed by its own authority.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

17.14'Worship of gods' is worship of the One.───→here18.38───→18.65'Me' at the end carries fifteen chapters of gloss.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

12.20The dear devotee holds the teaching fast.───→here18.38───→18.66Drop every duty; take refuge in Me alone.

VallabhaclassicalB

Grace alone — the technical markbetween

14.26Beyond the modes is grace-rooted love.───→here18.38───→18.66Final verse — pure grace, nothing else.

VallabhaclassicalC

Drop the doer, not the deedbetween

18.1The closing chapter reopens this question.───→here18.38───→18.66Drop only rival worships, never your nature.

VallabhaclassicalF

Soul as part of the highest Personbetween

15.15The Lord seated in every heart is the witness.───→here18.38───→18.55By love alone the soul knows what and whose it is.

VallabhaclassicalG

The Lord plays — calf-affection, not contractbetween

12.1The object of love is the puruṣottama himself.───→here18.38───→18.65The chariot-driving Lord is the calf-affection ocean.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

12.14Steady, restrained, mind and intellect bound to Me.───→here18.38───→18.66The avatāra exists for the sake of total mind-rest.

VallabhaclassicalI

A closed three-source citation gridbetween

15.7Three Brahmasūtras quoted in the soul-as-part verse.───→here18.38───→18.55The Nibandha's sevā-section names the means.

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here18.38───→

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaexit · other

18.16Soul's non-doership, not Self's───→here18.38───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)exit

18.1The closing chapter gathers all questions.───→here18.38───→

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktaexit

18.19Each instrument threefold.───→here18.38───→

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here18.38───→

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeexit

18.14Of the five causes, Viṣṇu is the prime mover.───→here18.38───→

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksexit

18.16'I am not the doer' names the soul, not Self.───→here18.38───→

MadhvaclassicalT6

Citation is the spine — texts carry the loadexit

18.14Āyāsya-śruti closes the agency question.───→here18.38───→

MadhvaclassicalT7

Action and knowledge — never rivalsexit

18.2The ritualists' śruti fixes the closing definition.───→here18.38───→

VallabhaclassicalD

Chapter-opening preludesexit

18.1Closing chapter's prelude seals the program.───→here18.38───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here18.38───→

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

13.2For their rescue, truth-knowledge is uttered.───→here18.38───→18.66I shall release you from every wrong.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

11.43Teacher, and teacher's teacher beyond compare.───→here18.38───→18.64Hear the supreme word spoken because dear.

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

14.26Unwavering love fits one for brahman.───→here18.38───→18.55Through love alone I am known in truth.

ŚrīdharaclassicalF

The Lord inside as inner rulerbetween

15.15Seated in every heart; memory comes from Me.───→here18.38───→18.62Let go of self-claim; take refuge there.

ŚrīdharaclassicalG

Soul as His portion, neither cut nor identicalbetween

15.7The soul is My portion, wrapped in unknowing.───→here18.38───→18.55He enters Me; he is not absorbed away.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

10.11I dispel the dark of unknowing for them.───→here18.38───→18.65By My grace, you reach Me through what is given.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineexit

18.1The eighteenth gathers the whole Gītā in one.───→here18.38───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

17.15Mantra and speech. 'Anudvega-karam vakyam satyam priya-hitam cha yat, svadhyaya-───→here18.38───→18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara

Gauravmodernheart_leadership

Heart Leadershipbetween

12.14'Santushtah satatam yogi yatatma dridha-nishchayah.' Always content, self-contro───→here18.38───→18.61'Ishvarah sarva-bhutanam hrid-deshe'rjuna tishthati.' The Lord stands in the hea

Gauravmoderninterfaith_cosmology

Interfaith Cosmologybetween

13.27'Samam sarveshu bhuteshu tishthantam parameshvaram.' The same Lord seated equal ───→here18.38───→18.46'Yatah pravrittir bhutanam yena sarvam idam tatam, sva-karmana tam abhyarchya si

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

11.32Wrist, kalai. Kala, time. 'Kalo'smi loka-kshaya-krit pravriddhah.' Gaurav arrive───→here18.38───→18.47Pointing finger. Svadharma. 'Shreyan svadharmo vigunah para-dharmat svanushthita

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

13.27Atman / Brahman pillar. 'Samam sarveshu bhuteshu tishthantam parameshvaram.' The───→here18.38───→18.66Closing pillar in the longer CHI deliveries. 'Sarva-dharman parityajya mam ekam

AbhinavaguptaclassicalB

Recognition, not additionbetween

11.55See the world as Śiva's own body.───→here18.38───→18.73Confusion gone — but Anugītā still waits.

AbhinavaguptaclassicalE

Field and field-knower as Parameśvarabetween

15.16Two persons inside the field, one beyond.───→here18.38───→18.61He turns all beings like a great machine.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesbetween

12.5Every 'Me' from Krishna is Śiva-consciousness speaking.───→here18.38───→18.62Three names yoked — one referent sealed.

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionbetween

12.2Two paths reconciled — one gracious face.───→here18.38───→18.65Four parallel ways of saying one thing.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerbetween

11.35By grace-nature, the secret discloses itself.───→here18.38───→18.62Peace by grace — never by accumulation of work.

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here18.38───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here18.38───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

15.16Refusing kṣara=inert, akṣara=soul.───→here18.38───→18.66Drop varṇāśrama too is blocked here.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitbetween

12.20Dear devotee is at the apex.───→here18.38───→18.66All-dharma surrender is the apex grade.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

15.16Bhūta covers jīva; literal range holds.───→here18.38───→18.66Dharma as upalakṣaṇa of its own results.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaexit

18.1Renunciation closes; threads converge.───→here18.38───→

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhaexit

18.11No full renouncer; tyāga is of fruit.───→here18.38───→

Śabda · lemmas (14 unique · 15 occurrences)

परिणामे pariṇāma — transformation, modification, ripening (pari- + √nam) · locative masculine singular noun
विषम् viṣa — poison · nominative neuter singular noun

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तत् tad ×2 — that (distal demonstrative); also 3rd-person pronoun · nominative neuter singular noun
विषय viṣaya — object of sense; sense-domain; sphere · compound
इन्द्रिय indriya — sense, sense-organ; the eleven indriyas (5 jñānendriyas + 5 karmendriyas + manas) · compound
संयोगात् saṃyoga — union, conjunction (sam- + √yuj) · ablative masculine singular noun
यत् yad — which, who (relative pronoun) · nominative neuter singular noun
अग्रे agra — front, tip, beginning · locative neuter singular noun
अमृत amṛta — immortal, the deathless, nectar (a- + mṛta past-pple. 'died', from √mṛ) · compound
उपमम् upama — comparable, like (from upamā 'comparison') · nominative neuter singular noun
इव iva — like, as if
सुखम् sukha — happiness, pleasure, ease · nominative neuter singular noun
राजसम् rājasa — rājasic; pertaining to the rajas guṇa (passion, activity) · nominative neuter singular noun
स्मृतम् √smṛ — to remember (verbal root) · nominative neuter singular participle noun

Praśna · so what (7)

01Why does pleasure that feels like nectar at first become poison in its maturity — is the problem the pleasure itself or the attachment that makes it seem like nectar?
02If even initially beautiful sense pleasures turn to suffering, what distinguishes rajasic pleasure from sattvic pleasure described in the following verse (18.37) — and how does one tell them apart in the moment?

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03Shankara argues this pleasure destroys strength, intelligence, and wealth: is the toxicity of rajasic pleasure primarily spiritual or does it also manifest as measurable worldly harm?
04Ramanuja frames this as pleasure that causes hell and suffering in its ripening — does he mean literal post-death consequences, or a more immediate psychological and ethical deterioration?
05The verse uses the word 'smritam' (is remembered/declared) rather than 'ucyate' (is said): does this invoke the testimony of tradition (smriti), and what authority does that lend to this classification?
06All six schools agree on the surface structure: initial pleasure turns to suffering. Where do they diverge — is it on the cause of the reversal, or on what the correct alternative is?
07Madhusudhana specifies the pleasure arises 'not from atma-buddhi-prasada': does this suggest that identical external activity (enjoying beauty) could be sattvic or rajasic depending on its cognitive source?

Vyavahāra · try it in your life

Advaita

When a habit or indulgence feels effortlessly sweet — a second screen, a rich meal, a flattering conversation — pause and ask whether jnana (discriminative knowledge) or tamas (dullness) is suppressing awareness of the cost. The Advaita practitioner uses viveka (discernment) to see both ends of the arc before acting, not just the nectar end.

Viśiṣṭādvaita

At work, before pursuing a role, status, or reward that feels immediately gratifying, ask: when this desire is satisfied and the next hunger rises, will I be closer to or further from service (kainkarya) to what I hold sacred? Ramanuja's test is not 'does it feel good now' but 'does its full arc deepen or erode devotion?'

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Dvaita

Recognize that the jiva's dependency on Hari means no created pleasure can satisfy independently. When a purchase, a win, or a relationship brings initial joy followed by anxiety, the Madhva practitioner names this accurately: it is the rajasic arc, and the restlessness after the initial joy is evidence of the jiva's incompleteness apart from Hari's grace.

Bhakti

Sridhara's 'iha and amutra' (here and hereafter) framing is practical: rajasic pleasures carry their cost both immediately and over time. Before a significant decision — a relationship, a commitment, an indulgence — trace both time horizons. What does this look like six months from now, not just tonight? The bhakta trains this dual-vision until it becomes natural.

Advaita-Bhakti

Madhusudhana's key phrase is 'not from atma-buddhi-prasada' — pleasure that comes from genuine inner clarity versus pleasure that fills a gap in self-knowledge. Practically: notice whether you are drawn to something because you are settled and joyful, or because you are restless and seeking. The same activity (music, food, company) can arise from either source; only the cognitive ground differs — and so does the arc.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

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weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 18, Verse 38: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga