BG 1.17 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.17Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

काश्यश् च परमेष्वासः शिखण्डी च महारथः ।

धृष्टद्युम्नो विराटश् च सात्यकिश् चापराजितः ॥

kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā-rathaḥ

dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ

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

meaning

Sañjaya names five more Pāṇḍava champions for Dhṛtarāṣṭra: the supreme archer of Kāśī, the great warrior Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa, and Sātyaki the unconquered.

ekras · bhāṣya

Sanjaya keeps naming the Pandava side. "The supreme archer of Kashi, Shikhandi the great warrior, Dhrishtadyumna, Virata, and Satyaki the unconquered." Three of these names carry one specific story. Shikhandi was a woman in a previous life — Amba, the eldest daughter of the king of Kashi. She had vowed to kill Bhishma and chose this rebirth specifically for that. In this life Drupada received her as a daughter; manhood came later through a yaksha named Sthunakarna. Bhishma, knowing all this, considered Shikhandi still a woman and refused to fire weapons against him. In the battle, Arjuna would put Shikhandi forward as a shield and bring Bhishma down through that opening. The man named here is the man who will end Bhishma. Dhrishtadyumna is similar. Drupada had performed the yajna specifically to produce a son who would kill Drona. The man named here is the man who will end Drona. Virata is the king who sheltered the Pandavas in their year of disguise. Satyaki is Arjuna's personal student, who stayed loyal to Arjuna even when Krishna gave Duryodhana the Narayani sena. The Pandava side, Sanjaya is showing, is composed of people specifically aligned to whom they need to defeat. Two of the names are weapons aimed at two specific names on the Kaurava list.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.16

King Yudhiṣṭhira, son of Kuntī, blew the conch Anantavijaya; Nakula and Sahadeva blew Sughoṣa and Maṇipuṣpaka.

What's going on

Sañjaya names five more Pāṇḍava champions for Dhṛtarāṣṭra: the supreme archer of Kāśī, the great warrior Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa, and Sātyaki the unconquered.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.17───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.17───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.17───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.17───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.17───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.17───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.17───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.17───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.17───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.17───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.17───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.17───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.17───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.17───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.17───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.17───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.17───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.17───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.17───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.17───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.17───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.17───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.17───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.17───→3.27The modes act, but ego claims the deed.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.17───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.17───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.17───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.17───→2.13Bodies pass, the dehī does not

Ekrasmodernstress

Stress — panic to shelterapproach · v2

───→here1.17───→1.29The body fails

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.17───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.17───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.17───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.17───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.17───→2.62Brooding breeds attachment

Ekrasmodernfamily_conflict

Family Conflictapproach · other

───→here1.17───→1.31Bad omens

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.17───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.17───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.17───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.17───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.17───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.17───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.17───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.17───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.17───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.17───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.17───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.17───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.17───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.17───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.17───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.17───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.17───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.17───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.17───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.17───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.17───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātraapproach

───→here1.17───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.17───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.17───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.17───→2.11Madhva first speaks, Jayatīrtha supplies.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.17───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.17───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.17───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaapproach

───→here1.17───→1.28Arjuna at the edge: 'Drishtvemam svajanam Krishna yuyutsum samupasthitam, sidant

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.17───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.17───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.17───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.17───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.17───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.17───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningapproach

───→here1.17───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.17───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.17───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.17───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.17───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.17───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

1.2Dṛṣṭvā tu — Sañjaya speaks to be heard later.───→here1.17───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.1See Viṭṭhaleśa's hand for chapter one's gloss.───→here1.17───→1.31The despondency catalogue goes to Viṭṭhaleśa.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.17───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.17───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.17───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.17───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.17───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.17───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.17───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.17───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.17───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.17───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.17───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.17───→2.11Vallabha quotes his own Nibandha at verse two.

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

1.1A raft of teaching crosses the grief-sea.───→here1.17───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.17───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.17───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.17───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.17───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.17───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.17───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.17───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.17───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (11 unique · 14 occurrences)

च ca ×4 — and; (homonym: also the consonant ca)
काश्यः kāśya — of Kāśī (Vārāṇasī) · nominative masculine singular noun

show all 11

परम parama — highest, supreme · compound
इष्वासः iṣvāsa — archer ('arrow-shooter', iṣu + āsa) · nominative masculine singular noun
शिखण्डी śikhaṇḍin — Śikhaṇḍin (the warrior whose presence let Bhīṣma fall) · nominative masculine singular noun
महा mahat — great, large; the cosmic intellect (mahattattva) · compound
रथः ratha — chariot · nominative masculine singular noun
धृष्टद्युम्नः dhṛṣṭadyumna — Dhṛṣṭadyumna (Pāñcāla prince, commander of the Pāṇḍava army) · nominative masculine singular noun
विराटः virāṭa — Virāṭa (king who sheltered the Pāṇḍavas in exile) · nominative masculine singular noun
सात्यकिः sātyaki — Sātyaki (Yādava warrior on the Pāṇḍava side) · nominative masculine singular noun
अपराजितः aparājita — unconquered, invincible (a- + parājita) · nominative masculine singular noun

Praśna · so what (7)

01Why does the Gītā spend an entire verse cataloguing warriors who never speak and play no further narrative role — what work do these names do that could not be done by 'and others'?
02Sātyaki receives the epithet aparājita (unconquered) here; if all warriors on both sides were appointed by Kṛṣṇa, what does it mean for a soul to be constitutionally 'undefeatable' — is that a quality of the jīva, or a grace-mark?

show all 7

03The verse names warriors from different kingdoms and lineages — Kāśya from Kāśī, Virāṭa from Matsya, Sātyaki from the Vṛṣṇis — why does the Gītā open by establishing geographical and dynastic plurality rather than collapsing all fighters into a single undifferentiated army?
04Śikhaṇḍī is specifically designated mahāratha (great chariot-warrior) even though he is destined to be the instrument of Bhīṣma's death through a complex history of gender and past-life identity — does his presence here invite the reader to hold that entire back-story in mind, and if so, how does each school handle the fact that a figure of ambiguous identity stands among the named heroes?
05Madhusūdana's commentary uses the epithet Hṛṣīkeśa to encode the claim that Kṛṣṇa is antaryāmin of all sense-organs of all warriors simultaneously — what follows for the ethics of warfare if every blow struck is, in some sense, struck by the indwelling controller?
06The conch-sound (ghoṣa) in Vallabha's reading 'clove the hearts' of the Dhārtarāṣṭras even before battle — is this psychological collapse a form of divine grace, punishment, or simply the consequence of adharma making Duryodhana's side structurally unable to absorb the full vibrational force of Kṛṣṇa's army?
07In the Rāmānuja reading Kṛṣṇa stands as charioteer out of vātsalya (parental tenderness) — how does this transform the military catalog from a list of combatants into a testimony about the nature of divine relationship, and does that transformation change the moral stakes of the battle?

Vyavahāra · try it in your life

Advaita

When you are assembling a team for a high-stakes project, you will be tempted to over-identify with the particular individuals — their titles, reputations, past victories. The Advaita discipline asks you to hold the team's names lightly as nāma-rūpa (name-and-form), conventional handles on a collective capacity that none of them individually owns. Practice recognizing the awareness that witnesses the team as prior to any member's performance — this is not indifference to excellence but freedom from the anxiety of depending on any particular person's aparājita record.

Viśiṣṭādvaita

Each person you collaborate with has a real capacity — as real as Kāśya's supremely excellent bow — and that capacity is simultaneously a form of Bhagavān's śeṣatva (servant-nature) expressing itself through them. Rāmānuja's application: acknowledge and cultivate genuine excellence in those around you, because honoring their real strength is honoring the Antaryāmin who sustains it. Kainkarya (loving service) in a team means not flattening difference but recognizing each person's distinct gift as a grace-given instrument.

show all 6

Dvaita

Madhva's framework yields an ethics of honest hierarchy: some people genuinely have capacities others do not — Sātyaki's aparājita record is real, not metaphorical — and pretending otherwise in the name of equality is both inaccurate and disrespectful. The everyday application is to assess strengths without flattery and without false leveling, assigning roles based on actual aptitude as part of worshipping Hari through right order. Dependence on Hari does not mean passivity; it means acting from accurate self-knowledge about what you can and cannot do.

Śuddhādvaita

Vallabha's reading of the conch-blast — joy and wholeness flowing through the Pāṇḍava side while fear cleaves the other — becomes an everyday diagnostic: notice when a group's collective energy naturally opens and expands versus contracts and fragments. In Puṣṭimārga terms, the former is a sign of Kṛṣṇa's prasāda (gracious current) moving through the work; the latter is a sign that self-will or adharma is blocking it. The application is not strategic but attitudinal: surrender the outcome of your team's efforts as an offering, and let the natural sound of that surrender do its work.

Bhakti

Śrīdhara's philological precision — unpacking 'paramaḥ iṣvāsaḥ' to locate exactly what makes Kāśya excellent — models a devotional discipline of specificity: praise what is actually praiseworthy, and ground your praise in fact. In ordinary life this means resisting vague encouragement ('you're amazing') in favor of specific recognition ('the precision of your analysis in that meeting was exceptional'). Bhakti is not sentimental; it sees clearly and honors what it sees clearly.

Advaita-Bhakti

Madhusūdana's synthesis offers a daily practice in double vision: fully acknowledge the real skills and histories of people you work with (Sātyaki truly was undefeated in the Pārijāta war; your colleague truly did produce excellent work last quarter), while simultaneously holding the recognition that the inner controller — hṛṣīkeśa (master of all faculties) — is operating through every one of those capacities. This double-vision dissolves both the arrogance of taking personal credit and the passivity of disclaiming all agency: you act fully, you honor others fully, and you remain transparent to the source that moves through all action.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

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

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

show all metadata

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 1, Verse 17: Arjuna to Krishna — Arjuna-Viṣāda-Yoga