{ "verse_id": "1.30", "mūla": { "devanāgarī": "गाण्डीवं स्रंसते हस्तात् त्वक् चैव परिदह्यते | न च शक्नोम्य् अवस्थातुं भ्रमतीव च मे मनः", "iast": "gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate | na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ", "chapter_position": "Chapter 1 (Arjuna-Viṣāda-Yoga (The Yoga of Arjuna's Despondency)), verse 30", "speaker": "Arjuna", "addressed_to": "Krishna" }, "word_by_word": [ { "surface_form": "gāṇḍīvam", "lemma": "gāṇḍīva", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गाण्डीवम्" }, { "surface_form": "sraṃsate", "lemma": "√sraṃs", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्रंसते" }, { "surface_form": "hastāt", "lemma": "hasta", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हस्तात्" }, { "surface_form": "tvac", "lemma": "tvac", "grammar": "nominative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वच्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "paridahyate", "lemma": "pari-√dah", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "परिदह्यते" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "śaknomi", "lemma": "√śak", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शक्नोमि" }, { "surface_form": "avasthātum", "lemma": "avasthā", "grammar": "infinitive", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अवस्थातुम्" }, { "surface_form": "bhramati", "lemma": "√bhram", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भ्रमति" }, { "surface_form": "iva", "lemma": "iva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इव" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "me", "lemma": "mad", "grammar": "genitive singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मे" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" } ], "intertextual_panel": [ { "verse": "1.29", "type": "next-verse continuation", "score": 0.9856, "feature_breakdown": { "cosine": 0.8356, "theme_graph": 13.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.2859, "stem_prefix": 2.0 } }, { "verse": "1.28", "type": "thematic-cluster continuation", "score": 0.9275, "feature_breakdown": { "cosine": 0.7975, "theme_graph": 13.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "1.1", "type": "cross-chapter thematic parallel", "score": 0.8766, "feature_breakdown": { "cosine": 0.8066, "theme_graph": 4.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.773, "stem_prefix": 3.0 } }, { "verse": "16.4", "type": "long-distance thematic echo", "score": 0.868, "feature_breakdown": { "cosine": 0.828, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.9641, "stem_prefix": 3.0 } }, { "verse": "4.40", "type": "shared-vocabulary echo", "score": 0.8668, "feature_breakdown": { "cosine": 0.8268, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.8869, "stem_prefix": 4.0 } }, { "verse": "5.27", "type": "thematic-similarity", "score": 0.8654, "feature_breakdown": { "cosine": 0.8254, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.9641, "stem_prefix": 4.0 } }, { "verse": "6.40", "type": "cross-chapter thematic parallel", "score": 0.8638, "feature_breakdown": { "cosine": 0.8238, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.0584, "stem_prefix": 3.0 } }, { "verse": "14.22", "type": "thematic-similarity", "score": 0.8635, "feature_breakdown": { "cosine": 0.8335, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.9641, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_1.30", "anandgiri_1.30" ], "score": 0.5, "english_rendering": "The Gāṇḍīva (*gāṇḍīvaṃ sraṃsate hastāt* — the bow slips from the hand) and the burning of the skin (*tvak caiva paridahyate*) are already signs that *adhairya* (loss of steadiness) has taken hold — *kiṃ ca adhairyam api saṃvṛttam*, as Ānandagiri marks. The spinning of the mind — *bhramatīva ca me manaḥ* — is *moha* (delusion), and a great one at that: *moho 'pi mahān bhavatīti*. Deepening the diagnosis, the omen-reading itself has gone inverted — *vipariīta-nimitta-pratīteḥ* — for Arjuna now reads the twitching of the left eye and such signs (*vāma-netra-sphuranādīni*) as portents of calamity, when their proper valence belongs to victory. From the advaita standpoint, this *moha* is the uproar of *avidyā* (ignorance) speaking through the body-mind: the hand that cannot hold the bow, the skin that burns, the mind that whirls — each is *adhyāsa* (superimposition) of body upon *ātman* experienced as personal catastrophe. The enquiry that will dissolve it opens only at 2.11.", "divergence_note": "Śaṅkara's own bhāṣya begins at 2.10 and is absent here. The advaita reading rests on Ānandagiri's sub-commentary, which names *adhairya*, *moha*, and *vipariīta-nimitta-pratīti* as the operative terms for this verse. The advaita frame — *avidyā*, *adhyāsa* — is siddhānta drawn forward from that commentary, not attributed to a Śaṅkara bhāṣya on this śloka.", "provenance": "siddhānta_reconstruction" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_1.30", "vedantadeshika_1.30" ], "score": 0.5, "english_rendering": "Rāmānuja sees in this verse the culminating disclosure of Arjuna's inner collapse: the great-souled Pārtha — long-suffering (dīrgha-bandhu), supremely compassionate (parama-kāruṇika), the most dharmic of Pāṇḍavas — now surveys the very kinsmen who tried to burn him alive in the house of lac, and is undone by bandhu-sneha (love of kin) conjoined with dharma-adharma-bhaya (fear of committing wrong). His entire body pours sweat (atimātra-svinna-sarva-gātra); he drops arrow and bow; he sits down on the chariot floor. Rāmānuja insists this collapse is not weakness but the signature of a high-toned soul: only one capable of genuine kainkarya toward Bhagavān can be broken by genuine karuṇā for fellow creatures." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_1.30" ], "score": 0.5, "english_rendering": "Vallabha's joint commentary names what is happening as deha-dharma-abhimāna (identification with the body's nature) meeting viṣaya-darśana (the sight of sense-objects — here, beloved kinsmen as objects of grief). Arjuna, bound to the skin-body and seeing the beloved as āśraya (refuge), is performing a kind of inverted surrender: he is disclosing his dependency, laying bare that he has no ground except Kṛṣṇa's prasāda. In Puṣṭi-mārga this is not failure but the precise posture that opens the channel of grace — the devotee who admits he cannot stand is the one Kṛṣṇa lifts." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_1.30" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse through the register of śakuna-śāstra: Arjuna is not merely reporting physical symptoms but disclosing that he sees viparīta-nimittāni — inauspicious, contra-normal omens — that portend aniṣṭa, the undesired catastrophe about to unfold. The Gāṇḍīva slipping and the burning skin are themselves among these omens, signs in the body as legible as a crow crying from the left. For Śrīdhara the devotional weight falls here: Arjuna's senses are turned prophetic by his love; his very skin announces what his intellect cannot yet accept." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_1.30" ], "score": 0.5, "english_rendering": "Madhusūdana identifies the precise psycho-physical sequence: the mind's bhramaṇa (spinning, whirling — a specific vikāra distinct from mere distraction) is the pre-stage of mūrcchā (near-faint), which is why Arjuna cannot avasthātu (hold his body steady). The two causal chains run in parallel — bhramaṇa explaining the swoon, viparīta-nimittāni explaining the dread — both converging on the inability to stand. Then Madhusūdana turns the address 'Kṛṣṇa' and 'Keśava' into theological pivots: Kṛṣṇa (from the root that means 'one who draws devotees' grief toward himself,' kṛṣṇa-karṣitā) signals that Arjuna's suffering is already being drawn into the Lord; Keśava ('one by whose will Brahmā and Rudra move') signals that the very power needed to cure grief resides in the one addressed. Arjuna's naming of the Lord in his collapse is thus not mere vocative convention but the first involuntary act of surrender." }, "dvaita": { "score": 0.5, "english_rendering": "From Dvaita first principles: Arjuna's physical symptoms — the Gāṇḍīva slipping, skin burning, inability to stand — are read as the jīva's radical dependence on Hari made visible. The jīva never holds the bow by its own power; it holds it only by Hari's parātantrya-śakti. When that divine sustaining energy withdraws momentarily — as it does here in the theatre of Bhagavān's own pedagogical plan — the limbs fail, the mind whirls. Arjuna's prostration is not a moral failure; it is a demonstration that without Hari's anugraha no jīva can even stand." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कृष्ण", "role": "supporting", "other_verses_in_list": [ "1.1", "1.28", "1.29", "1.32", "1.41", "5.1", "6.34", "6.37", "6.39", "8.25", "8.26", "11.35", "11.41", "17.1", "18.75", "18.78" ] }, { "list": "दृष्ट्वा", "role": "supporting", "other_verses_in_list": [ "1.2", "1.20", "1.28", "1.29", "2.59", "11.20", "11.23", "11.24", "11.45", "11.49" ] }, { "list": "पाण्डवाः", "role": "supporting", "other_verses_in_list": [ "1.1", "1.20", "1.28", "1.29" ] }, { "list": "पार्थ", "role": "supporting", "other_verses_in_list": [ "1.25", "1.26", "1.28", "1.29", "2.3", "2.21", "2.32", "2.39", "2.42", "2.55", "2.72", "3.16", "3.22", "3.23", "4.11", "4.33", "6.40", "7.1", "7.10", "8.8", "8.14", "8.19", "8.22", "8.27", "9.13", "9.32", "10.11", "10.24", "11.5", "11.9", "12.7", "16.4", "16.5", "16.6", "17.26", "17.28", "18.6", "18.30", "18.31", "18.32", "18.33", "18.34", "18.35", "18.72", "18.74", "18.78" ] }, { "list": "मामकाः", "role": "supporting", "other_verses_in_list": [ "1.1", "1.28", "1.29" ] }, { "list": "स्वजनम्", "role": "supporting", "other_verses_in_list": [ "1.28", "1.29", "1.31", "1.45" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "sraṃsate: sraṃs -> √sraṃs", "paridahyate: paridah -> pari-√dah", "śaknomi: śak -> √śak", "bhramati: bhram -> √bhram" ] } ] }, "so_what_questions": [ "When the body speaks first — hands trembling, skin burning — and the mind rationalises afterward, which should you trust as the truer signal of what is happening inside you?", "Rāmānuja reads Arjuna's collapse as consistent with high virtue, not a betrayal of it. What does your own tradition tell you about the relationship between genuine compassion and the loss of capacity to act?", "Madhusūdana distinguishes bhramaṇa (the specific spinning of a mind about to faint) from ordinary distraction. Have you noticed moments when your own mind crossed from 'unsettled' into a qualitatively different register — and did you name it accurately at the time?", "Śrīdhara frames the slipping bow and burning skin as śakuna (omens) — the body as prophetic instrument. In what situations do you treat your physical state as information rather than as obstacle?", "Vallabha says Arjuna's admission that he cannot stand is the precise posture that opens the channel of grace. Is there a domain in your life where the refusal to admit you cannot stand is preventing the help from arriving?", "Both Advaita and Dvaita would say Arjuna has, in this moment, lost touch with the ground of his own being — whether that is ātman-jñāna or Hari's parātantrya. What does 'losing your ground' feel like for you, and what restores it?", "The verse ends with 'me manaḥ' — my mind. Each school reads this 'my' differently: as ahaṅkāra-error, as jīva-dependence, as deha-abhimāna. Which reading of the possessive 'my' do you find most illuminating when your own mind behaves as if it belongs to you?" ], "everyday_applications": { "advaita": "When you find yourself unable to perform a task you are entirely capable of — the hand that knows how to cook freezes, the voice that knows the words goes silent — pause before labelling it 'anxiety' or 'fear.' Advaita asks: notice that the witness of the trembling hand is itself perfectly steady. The capacity to observe the slip is not slipping. Rest there, even for one breath, before deciding what to do next.", "viśiṣṭādvaita": "Rāmānuja's Arjuna is broken by bandhu-sneha — love of kin — and that breaking is honourable. When professional or social pressure tells you that caring too much is a liability, Viśiṣṭādvaita offers a counter: the person most reliably capable of kainkarya (dedicated service) is the one whose compassion is real enough to cost them something. Protect your capacity to be genuinely moved rather than managing it out of your workflows.", "dvaita": "Dvaita locates Arjuna's collapse in the forgetting of parātantrya — the structural dependence of every jīva on Hari's sustaining will. Practically: identify the one or two supports — relationships, practices, sources of meaning — whose withdrawal would cause your own 'bow to slip.' Treat those as the site where your practice of acknowledging dependence belongs, rather than the site of your highest competence-performance.", "śuddhādvaita": "Vallabha says self-disclosure as āśraya — admitting you have no ground of your own — is not weakness but the condition for prasāda to arrive. In any relationship where you are performing capability you do not have, try the single act of saying: 'I am not managing this; I need something from outside myself.' That statement, in Puṣṭi-mārga logic, is the opening, not the defeat.", "bhakti": "Śrīdhara reads Arjuna's body as prophetic: the skin knows before the mind does. This week, when your body registers alarm — a tightening, a flush, a sudden fatigue — treat it as śakuna rather than symptom to be suppressed. Ask: what is this pointing toward that my rational mind has not yet been willing to look at directly? Keep a three-day log of physical signals and the events that follow.", "advaita-bhakti": "Madhusūdana observes that Arjuna invokes Kṛṣṇa and Keśava in the middle of his breakdown — not as theological statement but as involuntary utterance, the first movement of surrender. In your own crisis moments, notice what name or frame your mind reaches for without deliberation: that involuntary reach is diagnostic. Whatever it is — a person, a practice, a belief — it is where your actual theology lives, and therefore where your work of deepening attention belongs." }, "primary_meaning": "The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning." }