Why does the same sound shatter one side's heart and leave the other unperturbed — and what does that asymmetry reveal about the inner condition of each army?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

Rāmānuja stresses that Kṛṣṇa is 'sarveśvareśvara' (the Lord of all lords) acting as charioteer — what does it mean for omnipotence to choose a servant's role, and how does that reframe every act of humble service?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

If Madhusūdana is right that only the Pāṇḍava roar caused splitting while the Dhārtarāṣṭra roar caused none, is moral clarity itself a kind of armor — and is moral confusion a structural vulnerability?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

Vallabha reads the shattering of Duryodhana's men as Kṛṣṇa emptying them for future grace — can destruction be a preliminary form of blessing, and how would you recognize that in your own life?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

Śrīdhara marks the verse with the possessive 'tvadīyānām' — 'your men, O Dhṛtarāṣṭra' — implying the king's attachment is itself what makes the loss unbearable; when does ownership of an outcome become the source of suffering?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

The verse is a single sensory image — sound filling sky and earth, then splitting hearts — yet six schools find a different theological world inside it; what does that multiplicity of valid readings say about how meaning is stored in a carefully composed line?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

Advaita notes that a person who has realized ātman (the imperishable self) would hear only sound in māyā (appearance) — is spiritual equanimity in the face of existential noise the goal, or does that reading risk neutralizing moral urgency on the battlefield?

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men. See seven-school commentary at https://gita.ekrasworks.com/gita/1/19.

BG 1.19 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.19Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।

नभश् च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥

sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat

nabhaś ca pṛthivīṃ caiva tumulo vyanunādayan

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

meaning

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men.

ekras · bhāṣya

The Pandava sound does what the Kaurava sound did not. "That uproar split open the hearts of Dhritarashtra's men, echoing through earth and sky." The verb is vyadarayat — split open, tore. Not metaphorically. The sound caused the same kind of pain in the Kaurava chests that a weapon-blow to the heart would. Compare verse 13. The Kauravas had the bigger volume — eleven akshauhinis of instruments to the Pandavas' seven, the full panoply of conches, kettledrums, tabors, drums, war-horns. The Kaurava noise was enormous. It did not split a single Pandava heart. The Pandava sound, smaller in instrument-count and louder only in name-identity, broke the Kaurava chests. The asymmetry has one explanation in Ramsukhdas Maharaj's reading. The Pandava side had Krishna with them, and dharma with them. Sound carrying those two becomes the kind of sound that hits before the arrow does. Sanjaya's wording carries a small grace. He says Dhartarashtranam — of Dhritarashtra's men. Sanjaya is reporting to Dhritarashtra; saying "your sons' hearts split" directly would be impolite. Dhartarashtranam lets the noun be read more widely: those who held the kingdom unjustly, those who stood with them. Sanjaya gives the bad news through a noun general enough to spare the listener.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.18

Then Drupada, the sons of Draupadī, and the mighty-armed Abhimanyu each sounded his own conch separately, O lord of the earth.

What's going on

That uproar filled the sky and earth with thunder and split open the hearts of Dhritarashtra's men.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.19───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.19───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.19───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.19───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.19───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.19───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.19───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.19───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.19───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.19───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.19───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.19───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.19───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.19───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.19───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.19───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.19───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.19───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.19───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.19───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.19───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.19───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.19───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.19───→3.27The modes act, but ego claims the deed.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.19───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.19───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.19───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.19───→2.13Bodies pass, the dehī does not

Ekrasmodernstress

Stress — panic to shelterapproach · v2

───→here1.19───→1.29The body fails

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.19───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.19───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.19───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.19───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.19───→2.62Brooding breeds attachment

Ekrasmodernfamily_conflict

Family Conflictapproach · other

───→here1.19───→1.31Bad omens

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.19───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.19───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.19───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.19───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.19───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.19───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.19───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.19───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.19───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.19───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.19───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.19───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.19───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.19───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.19───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.19───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.19───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.19───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.19───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.19───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.19───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.19───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.19───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.19───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.19───→2.11Madhva first speaks, Jayatīrtha supplies.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.19───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.19───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.19───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaapproach

───→here1.19───→1.28Arjuna at the edge: 'Drishtvemam svajanam Krishna yuyutsum samupasthitam, sidant

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.19───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.19───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.19───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.19───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.19───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.19───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.19───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.19───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.19───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.19───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.19───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.19───→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.───→here1.19───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.1See Viṭṭhaleśa's hand for chapter one's gloss.───→here1.19───→1.31The despondency catalogue goes to Viṭṭhaleśa.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.19───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.19───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.19───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.19───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.19───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.19───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.19───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.19───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.19───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.19───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.19───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.19───→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.───→here1.19───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.19───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.19───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.19───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.19───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.19───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.19───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.19───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.19───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (11 unique · 12 occurrences)

हृदयानि hṛdaya — heart · accusative neuter plural noun
व्यदारयत् vi-√dāray — to tear apart, split (caus. of vi- + √dṝ) · impf indicative 3rd person singular

show all 11

च ca ×2 — and; (homonym: also the consonant ca)
स tad — that (distal demonstrative); also 3rd-person pronoun · nominative masculine singular noun
घोषः ghoṣa — noise, roar (from √ghuṣ) · nominative masculine singular noun
धार्तराष्ट्राणाम् dhārtarāṣṭra — son of Dhṛtarāṣṭra (esp. Duryodhana et al.) · genitive masculine plural noun
नभः nabhas — sky, ether · accusative neuter singular noun
पृथिवीम् pṛthivī — the earth · accusative feminine singular noun
एव eva — indeed, truly, only (emphatic particle)
तुमुलः tumula — tumultuous, uproarious · nominative masculine singular noun
व्यनुनादयन् √vyanunāday — to make resound (vi- + anu- + caus. of √nad) · nominative masculine singular present participle verb

Praśna · so what (7)

01Why does the same sound shatter one side's heart and leave the other unperturbed — and what does that asymmetry reveal about the inner condition of each army?
02Rāmānuja stresses that Kṛṣṇa is 'sarveśvareśvara' (the Lord of all lords) acting as charioteer — what does it mean for omnipotence to choose a servant's role, and how does that reframe every act of humble service?

show all 7

03If Madhusūdana is right that only the Pāṇḍava roar caused splitting while the Dhārtarāṣṭra roar caused none, is moral clarity itself a kind of armor — and is moral confusion a structural vulnerability?
04Vallabha reads the shattering of Duryodhana's men as Kṛṣṇa emptying them for future grace — can destruction be a preliminary form of blessing, and how would you recognize that in your own life?
05Śrīdhara marks the verse with the possessive 'tvadīyānām' — 'your men, O Dhṛtarāṣṭra' — implying the king's attachment is itself what makes the loss unbearable; when does ownership of an outcome become the source of suffering?
06The verse is a single sensory image — sound filling sky and earth, then splitting hearts — yet six schools find a different theological world inside it; what does that multiplicity of valid readings say about how meaning is stored in a carefully composed line?
07Advaita notes that a person who has realized ātman (the imperishable self) would hear only sound in māyā (appearance) — is spiritual equanimity in the face of existential noise the goal, or does that reading risk neutralizing moral urgency on the battlefield?

Vyavahāra · try it in your life

Advaita

When news, argument, or sudden loss strikes like a roar and feels as though it is splitting your chest open, Advaita asks: who is the one who is split? Practise identifying with the witnessing awareness (sākṣī) behind the fear rather than with the vulnerable identity that hears the noise — not as avoidance but as a stable platform from which to act without reactive collapse.

Viśiṣṭādvaita

Rāmānuja's bhāṣya shows Bhagavān choosing kaiṅkarya (service) as charioteer over sovereignty as commander — the most capable person in the room took the most humble functional role. Apply this in your team or family: when your presence in a supporting role strengthens the one who must act, that is not diminishment but the highest expression of relational devotion.

show all 6

Dvaita

Madhva's reading insists that each jīva (individual self) is utterly dependent on Hari, and that forgetting this dependence is itself the source of fear. In practice: when you feel the heart-splitting dread of a project failing or a relationship breaking, ask honestly whether you had been treating the outcome as yours to control rather than Hari's to govern — the fear is the correction, not the catastrophe.

Śuddhādvaita

Vallabha sees the shattering of Dhārtarāṣṭra hearts as Kṛṣṇa's grace emptying a vessel before filling it. When something you built or believed in is suddenly broken apart, resist the reflex to immediately rebuild. Sit with the emptiness as a form of prasāda (divine grace-gift) — the clearing may be the preparation for a deeper capacity you could not have received while the old structure was still standing.

Bhakti

Śrīdhara's pointed use of 'your men' (tvadīyānām) reminds us that Dhṛtarāṣṭra's anguish is inseparable from his possessive identification with his sons. Notice in your own conflicts where the word 'mine' inflates the stakes — the people or outcomes you label as 'your side' are precisely what make every setback feel like a personal annihilation.

Advaita-Bhakti

Madhusūdana's asymmetry — same sound, opposite effects — points to inner alignment as the decisive variable. Before entering a high-stakes conversation or negotiation, do the inner work to align with what is actually true and just; a mind grounded in dharma (right order) will not be shaken by the noise the opposition generates, while a mind whose foundation is self-deception will be split apart by the very sounds it helped create.

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 1, Verse 19: Arjuna to Krishna — Arjuna-Viṣāda-Yoga