Bhagavad Gītā Chapter 18, Verse 62: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Seek refuge in that Ishvara alone with your entire being, O Bharata, as the sole means of ending the afflictions of samsara (cyclic existence). By his grace (prasada) you will attain supreme cessation (shanti), the highest quietude of the mind's agitations. That eternal station is Vishnu's supreme abode — not a place reached but the recognition of one's own ground.

  divergence: Advaita reads 'param shantim' as uparati — the cessation that precedes non-dual recognition — not as devotional peace within a theistic relationship.

• Rāmānujaviśiṣṭādvaita

  Because all beings are governed by the Lord who has taken your chariot seat out of grace (vatsalya), take refuge in him alone — the supreme ruler — with all your being. Without this surrender you will be driven by his maya (divine creative power) into battle anyway, blindly. With surrender you will attain the cessation of all karma-bondage and reach that eternal station which the Vedas hymn as 'tad-Vishno parama padam' — the goal of seers from the beginning.

  divergence: Vishishtadvaita uniquely stresses that refuge is not an alternative to war but the frame within which war is rightly done — surrender enables action, it does not replace it.

• Madhvadvaita

  The third-person address — *tameva śaraṇaṃ gaccha tatprasādāt* and the like — might seem to distance Kṛṣṇa from Īśvara. Madhva pre-empts this: *parокṣavacanaṃ tu droṇaṃ prati bhīmavacanavat* — the third-person construction is deliberate, like Bhīma's speech addressed to Droṇa, where indirect address carries *niścitārthābhiprāya* (the intent of a settled, unambiguous meaning). Jayatīrtha names the objection directly: *parокṣavachanāt kṛṣṇasyānīśvaratvaṃ pratīyate* — one might infer from the oblique mode that Kṛṣṇa is not himself the Īśvara being named. The reply is that the indirect mode is *anyathāsiddham* — otherwise established, resolved by the doctrinal context, not by any diminishment of Kṛṣṇa's sovereignty. *Sarvabhāvena* names total *paratantra* (eternally dependent) subordination of the *jīva* (the individual self) to *svatantra* (the independently real, self-sufficient) Hari. *Tatprasādāt* — by Hari's grace alone — the *jīva* reaches *parāṃ śāntiṃ sthānaṃ śāśvatam*: the supreme peace and the eternal station, a real and distinct locus of liberated *bhakti* (devotion), not absorption into an undifferentiated whole. *Pañca-bheda* (the five-fold real distinction) holds even in liberation.

  divergence: Contamination was twofold: a scaffolding reference to 'Bhima's words addressed to Drona' was voiced as bare plot citation rather than as the technical parallel Madhva names — *parокṣavacanaṃ tu droṇaṃ prati bhīmavacanavat* — and Jayatīrtha's refutation of the *anīśvaratva* inference was absent. Both bhāṣya moves are now restored and quoted verbatim.

• Vallabhaśuddhādvaita

  Go with your entire self to that one Lord — the ruler of all, the refuge of all. If you do not, his own prakrti (divine nature) will drive you to battle regardless; so it is better to act from his explicit command. By his grace alone — not by effort — you will attain supreme peace and the eternal station. The action is his; the grace is his; the fruit is his gift.

  divergence: Shuddhadvaita uniquely frames surrender as the rational recognition that divine nature will move you anyway — making conscious surrender a form of knowing participation in lila (divine play), not a sacrifice of agency.

• Śrīdharabhakti

  Because all jivas are entirely dependent on the supreme Ishvara, abandon the sense of separate 'I' (ahankara) and take refuge in that Ishvara alone with complete self-offering. From his grace alone comes the highest peace (parama-upashanti) and the sovereign eternal station. No bhakta's effort suffices without this grace-orientation.

  divergence: Bhakti school here foregrounds ego-dissolution (ahankara-parityaga) as the gateway to grace, placing the internal act of surrender before any external devotional practice.

• Madhusūdanaadvaita-bhakti

  The objection arises: if Ishvara drives all beings, what use are injunctions and human effort? The answer: take refuge in that very Ishvara with body, speech, and mind together. His grace generates the arising of tattva-jnana (knowledge of reality) — and through that, the cessation of ignorance together with its effects. The eternal station is non-dual self-luminous supreme bliss — 'advitiya-sva-prakasha-paramananda-rupa' — not a place of residence but the nature of consciousness itself.

  divergence: Advaita-bhakti synthesis: grace is not the final state but the cause of jnana, which itself dissolves into non-dual awareness. Krsna-bhakti and Advaita are not rivals — bhakti is the vehicle by which avidya is burned.