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?

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

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?

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

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?

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

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?

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

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?

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

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 Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

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?

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning. See seven-school commentary at https://gita.ekrasworks.com/gita/1/30.

BG 1.30 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.30Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

गाण्डीवं स्रंसते हस्तात् त्वक् चैव परिदह्यते ।

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥

gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate

na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ

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

meaning

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning.

ekras · bhāṣya

The body keeps failing. "The Gandiva is slipping from my hand, my skin burns, I cannot hold myself steady, and my mind is whirling." Four more symptoms, each on a different system. Gandivam sramsate hastat — the Gandiva slips from his hand. The Gandiva is not just a bow. Soma gave it to Varuna, Varuna to Agni, Agni to Arjuna at Khandava. It carries the strength of a hundred thousand bows. Arjuna's grip on it has been the man's iconic image. Now it is slipping. Sramsate — sliding gradually, not falling. The motor system is failing. Tvak ca paridahyate — the skin burns. The autonomic flush. Pari is "all around"; the burning is not localized. Na ca shaknomy avasthatum — I cannot stand. Postural integrity gone. The same warrior who stood between two armies a few minutes ago cannot hold the standing. Bhramativa ca me manah — my mind whirls. Iva — "as if." Arjuna himself describes the mind through a simile because the experience is unfamiliar to him. The Gita's first chapter is partly a clinical description of what happens to a warrior's body when the war he is about to fight becomes legible to him as the destruction of his own family.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.29

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end.

What's going on

The Gāṇḍīva slips from my hand, my skin burns, I cannot hold myself steady, and my mind keeps spinning.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.30───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.30───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.30───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.30───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.30───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.30───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.30───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.30───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.30───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.30───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.30───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.30───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.30───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.30───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.30───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.30───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.30───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.30───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.30───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.30───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.30───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.30───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.30───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.30───→3.27The modes act, but ego claims the deed.

Ekrasmodernstress

Stress — panic to shelterstation · v2 · station 2/8

───→here1.30───→

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.30───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.30───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.30───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.30───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.30───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.30───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.30───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.30───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.30───→2.62Brooding breeds attachment

Ekrasmodernfamily_conflict

Family Conflictapproach · other

───→here1.30───→1.31Bad omens

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.30───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.30───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.30───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.30───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.30───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.30───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.30───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.30───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.30───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.30───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.30───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.30───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.30───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.30───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.30───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.30───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.30───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.30───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.30───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.30───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.30───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.30───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.30───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.30───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.30───→2.11Madhva first speaks, Jayatīrtha supplies.

Gauravmoderneminem_dsm_arjuna

'Gandivam sramsate hastat tvak chaiva paridahyate, na cha shaknomy avasthatum bhstation · station 3/6

───→here1.30───→

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.30───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.30───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.30───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.30───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.30───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.30───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.30───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.30───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.30───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.30───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.30───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.30───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.30───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.30───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.30───→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.───→here1.30───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.1See Viṭṭhaleśa's hand for chapter one's gloss.───→here1.30───→1.31The despondency catalogue goes to Viṭṭhaleśa.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.30───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.30───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.30───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.30───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.30───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.30───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.30───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.30───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.30───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.30───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.30───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.30───→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.───→here1.30───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.30───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.30───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.30───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.30───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.30───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.30───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.30───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.30───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (14 unique · 16 occurrences)

च ca ×3 — and; (homonym: also the consonant ca)
गाण्डीवम् gāṇḍīva — Gāṇḍīva (Arjuna's bow) · nominative neuter singular noun

show all 14

स्रंसते √sraṃs — to fall, slip down (verbal root) · present indicative 3rd person singular verb
हस्तात् hasta — hand · ablative masculine singular noun
त्वच् tvac — skin · nominative feminine singular noun
एव eva — indeed, truly, only (emphatic particle)
परिदह्यते pari-√dah — to burn around, scorch (pari- + √dah) · present indicative pass 3rd person singular verb
न na — not (negation particle)
शक्नोमि √śak — to be able, can (verbal root) · present indicative 1st person singular verb
अवस्थातुम् avasthā — state, condition, situation · infinitive
भ्रमति √bhram — to wander, roam (verbal root) · present indicative 3rd person singular verb
इव iva — like, as if
मे mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun
मनः manas — mind (lower mind), the inner organ of perception · nominative neuter singular noun

Praśna · so what (7)

01When 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?
02Rāmānuja 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?

show all 7

03Madhusūdana 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?
04Śrīdhara 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?
05Vallabha 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?
06Both 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?
07The 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?

Vyavahāra · try it in your life

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.

show all 6

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.

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 30: Arjuna to Krishna — Arjuna-Viṣāda-Yoga