BG 1.26 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.26Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

तत्रापश्यत् स्थितान् पार्थः पितॄनथ पितामहान् ।

आचार्यान् मातुलान् भ्रातॄन् पुत्रान् पौत्रान् सखींस् तथा ॥

tatrāpaśyat sthitān pārthaḥ pitṝn atha pitāmahān

ācāryān mātulān bhrātṝn putrān pautrān sakhīṃs tathā

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

meaning

There Arjuna saw them all standing before him: his fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and friends.

ekras · bhāṣya

Arjuna sees. "There Arjuna saw standing on either side: fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends." The catalogue is exhaustive. Every category of human relation. Pitrin — fathers. His father's brothers, men who are fathers to him by relation. Pitamahan — grandfathers. Bhishma is the senior one. Acaryan — teachers. Drona and Kripa, the men who taught him weapons. Matulan — maternal uncles. Purujit and Kuntibhoja are his mother's brothers; Shalya and Shakuni are step-mother's. Bhratrin — brothers. Bhima on his own side. Duryodhana on the other. The same word covers both. Putran, pautran — sons, grandsons. Abhimanyu, his own. Ghatotkacha, Bhima's. Lakshmana, Duryodhana's son, who will die in this war. The sons of Lakshmana on the Kaurava side, the next generation Arjuna barely knows. Sakhin — friends. Ashvatthama on Duryodhana's side. Satyaki on his.

Krishna had said: look at the Kurus. The word was abstract. Arjuna looks, and the abstraction breaks into eight categories of specific human tie. The labels Arjuna used in 1.23 — durbuddhi, those who please corruption — cannot survive this catalogue. Adharmic men do not have grandsons.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.25

Krishna drove the chariot between the armies, positioned it before Bhīṣma, Droṇa, and all the assembled kings, and said: “Pārtha, behold these Kurus gathered here.

What's going on

There Arjuna saw them all standing before him: his fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and friends.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.26───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.26───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.26───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.26───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.26───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.26───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.26───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.26───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.26───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.26───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.26───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.26───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.26───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.26───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.26───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.26───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.26───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.26───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.26───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.26───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.26───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.26───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.26───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.26───→3.27The modes act, but ego claims the deed.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.26───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.26───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.26───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.26───→2.13Bodies pass, the dehī does not

Ekrasmodernstress

Stress — panic to shelterapproach · v2

───→here1.26───→1.29The body fails

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.26───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.26───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.26───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.26───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.26───→2.62Brooding breeds attachment

Ekrasmodernfamily_conflict

Family Conflictapproach · other

───→here1.26───→1.31Bad omens

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.26───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.26───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.26───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.26───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.26───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.26───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.26───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.26───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.26───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.26───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.26───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.26───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.26───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.26───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.26───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.26───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.26───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.26───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.26───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.26───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.26───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.26───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.26───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.26───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.26───→2.11Madhva first speaks, Jayatīrtha supplies.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.26───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.26───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.26───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaapproach

───→here1.26───→1.28Arjuna at the edge: 'Drishtvemam svajanam Krishna yuyutsum samupasthitam, sidant

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.26───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.26───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.26───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.26───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.26───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.26───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.26───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.26───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.26───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.26───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.26───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.26───→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.───→here1.26───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.1See Viṭṭhaleśa's hand for chapter one's gloss.───→here1.26───→1.31The despondency catalogue goes to Viṭṭhaleśa.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.26───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.26───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.26───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.26───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.26───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.26───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.26───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.26───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.26───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.26───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.26───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.26───→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.───→here1.26───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.26───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.26───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.26───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.26───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.26───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.26───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.26───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.26───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (14 unique · 14 occurrences)

स्थितान् √sthā — to stand, remain (verbal root) · accusative masculine plural participle noun
पार्थः pārtha — son of Pṛthā (Kuntī); epithet of Arjuna · nominative masculine singular noun

show all 14

तत्र tatra — there, in that case
अपश्यत् paś — to see (verbal root, suppletive of √dṛś) · impf indicative 3rd person singular
पितॄन् pitṛ — father; ancestor; the pitṛs (manes) · accusative masculine plural noun
अथ atha — now, then (auspicious opening particle)
पितामहान् pitāmaha — grandfather (pitṛ + mahat); epithet of Bhīṣma; also of Brahmā · accusative masculine plural noun
आचार्यान् ācārya — teacher, preceptor · accusative masculine plural noun
मातुलान् mātula — maternal uncle · accusative masculine plural noun
भ्रातॄन् bhrātṛ — brother · accusative masculine plural noun
पुत्रान् putra — son, child · accusative masculine plural noun
पौत्रान् pautra — grandson (from putra) · accusative masculine plural noun
सखीन् sakhi — friend, companion · accusative masculine plural noun
तथा tathā — thus, in that manner; likewise

Praśna · so what (7)

01Why does Arjuna see (apaśyat) rather than merely look — and what does the difference between passive noticing and active seeing tell us about the moment grief becomes a philosophical crisis?
02Śrīdhara distinguishes sakhīn (friends-by-affinity) from suhṛdaḥ (friends-by-benefaction, kṛtopakāra) — when competing obligations collide, which bond holds the stronger moral claim, and does the Gītā answer this directly or leave it open?

show all 7

03Rāmānuja calls Arjuna dīrghabandhu (long-standing friend to all) and notes he was repeatedly betrayed by these same Kauravas — does loyalty persist across betrayal, and if so by what principle?
04Vallabha diagnoses the root as loka-sambandha-abhimāna (pride of identification with worldly bonds) — is this a critique of love itself, or only of a certain mode of love that mistakes relationship for identity?
05Madhusūdana says mamakāra-nibandha (the binding force of mine-ness) and a false adharma-judgment operate simultaneously — can moral reasoning be corrupted by prior emotional attachment, and how would we detect that corruption in ourselves?
06Every school agrees that what Arjuna sees includes ācāryas (teachers) arrayed against him — what does the presence of one's own guru on the opposing side do to the moral calculus of obedience versus dharma?
07The verse lists eight categories of relationship (fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, companions) — is this an exhaustive taxonomy of human obligation, and what, if anything, is conspicuously absent from the list?

Vyavahāra · try it in your life

Advaita

When you sit in a difficult meeting and feel your judgment clouded by the faces around the table — colleagues who shaped you, rivals who betrayed you, mentors now on the wrong side of a decision — pause before speaking and notice: the multiplicity of roles and histories you are overlaying onto those faces is adhyāsa (superimposition). The Advaita practice is not to suppress the recognition of persons but to dis-identify with the accumulated story-weight each face carries, so that your response arises from clarity rather than from the archive of injuries and loyalties. What remains after that stripping is not coldness — it is the one awareness that holds all the faces without being disturbed by any of them.

Viśiṣṭādvaita

Rāmānuja's Arjuna weeps out of paramā kṛpā (supreme compassion) even toward those who wronged him — this is not weakness but the mark of mahāmanā (greatness of soul). The Viśiṣṭādvaita application is: in any conflict where you must act against someone you love, let your compassion remain fully present rather than suppressing it in the name of duty. That compassion, not extinguished but redirected toward Bhagavān as seva, becomes the very fuel of right action. Perspiring, shaking, heart full — these are not symptoms to be ashamed of; they are the body registering that the stakes are real and the soul is engaged.

show all 6

Dvaita

The Dvaita reading insists that every person Arjuna sees is irreducibly themselves — not a projection of his attachment, not an extension of his identity, but a distinct jīva under Hari's sovereignty. The everyday application: in a family or organizational dispute, resist the move of dissolving other people into categories ('my side,' 'the enemy') or into extensions of your own story. Each person carries their own svabhāva (own-nature) which is Hari's arrangement, not yours to override. Acting rightly means acknowledging that distinctness even — especially — when it is inconvenient.

Śuddhādvaita

Vallabha's diagnostic — loka-sambandha-abhimāna — names something recognizable: the way we paralyze ourselves by treating our relational roles (parent, child, colleague, friend) as the ground of our identity rather than as forms of service within Kṛṣṇa's arrangement. The Puṣṭi-mārga application is concrete: before a hard conversation or decision, ask 'Am I acting from my role as defined by this relationship, or am I acting from the place that holds all roles lightly as prasāda?' The former produces kārtarya (the cowardice of over-identification); the latter produces the lightness that can act without self-destruction.

Bhakti

Śrīdhara's precision — distinguishing mitrāṇi (friends by affinity) from suhṛdaḥ (those who have done you actual favors, kṛtopakāra) — is practically useful in any situation where loyalties are being tested. Before you decide which relationships to protect at cost to others, map them honestly: who is there by shared history and feeling, and who is there because they acted for you at real cost to themselves? Conflating these two categories is the ordinary beginning of moral confusion. The bhakti discipline is to see each bond clearly, honor it accurately, and then — having seen — still offer the whole field to the Lord rather than attempting to satisfy every claim simultaneously.

Advaita-Bhakti

Madhusūdana's two-headed analysis — false adharma-judgment reinforced by mamakāra-nibandha (mine-ness binding) — describes a failure mode that appears in any high-stakes decision: you have already decided emotionally, and your ethical reasoning is running as post-hoc justification. The advaita-bhakti practice is to interrogate: 'Is my conviction that this action is wrong arising from genuine viveka (discernment), or is it arising from the fact that the people harmed would be mine?' If the latter, the moral argument is not yet trustworthy and must be held loosely until the chittavaikalya (mental disturbance) settles. This is not a call to suppress emotion but to refrain from weaponizing it as ethical argument before it has been examined.

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 26: Arjuna to Krishna — Arjuna-Viṣāda-Yoga