Arjuna sees 'viparīta-nimitta' (reversed omens) before he can articulate a philosophical argument — what is the relationship between embodied premonition and reasoned moral judgment, and which should carry more weight?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

He addresses Kṛṣṇa as 'Keśava' — the demon-slayer — at the precise moment he says he cannot slay: is this naming of the protector a subconscious act of surrender, or merely coincidence of address?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

Every school agrees Arjuna finds no 'śreyas' in 'svajana-hatyā', yet they disagree sharply on whether his finding is wisdom, compassion, delusion, or the doorway to grace — what does it mean that the same utterance can be all four?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

Madhusūdana argues that even the slain warrior may gain 'svarga' (heaven) while the killer gains nothing — does the asymmetry between killer and killed in karmic accounting change how we think about moral responsibility in any conflict?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

If Arjuna's 'svajana' (own people) is the category doing the ethical work here, what happens to that category when a broader identity is adopted — and is the Gītā's answer to expand the 'svajana' boundary or to dissolve it?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

Rāmānuja reads Arjuna's grief as a sign of 'paramā kṛpā' (highest compassion) while Advaita reads it as the first symptom of 'avidyā' (ignorance) — can the same emotional state be simultaneously virtuous and confused?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

The verse uses 'anupaśyāmi' (I do not see ahead, I cannot foresee) rather than a simple negative — what does it mean to look for 'śreyas' and find the view blocked, versus simply not caring about the good?

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/31.

BG 1.31 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.31Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · Keśava · anuṣṭubh

निमित्तानि च पश्यामि विपरीतानि केशव ।

न च श्रेयो ऽनुपश्यामि हत्वा स्वजनमाहवे ॥

nimittāni ca paśyāmi viparītāni keśava

na ca śreyo 'nupaśyāmi hatvā svajanam āhave

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

meaning

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle.

ekras · bhāṣya

Arjuna shifts from body to argument. "I see only bad omens, Keshava, and I see no good in killing my own people in this battle." Two verbs of seeing in one verse. Pashyami nimittani — I see omens. Anupashyami shreyah — I contemplate the good. Different kinds of seeing. The omens are viparitani — contrary signs. The personal ones are his own body's collapse. The cosmic ones, in the Mahabharata's telling, had been gathering for some time: meteor falls, eclipses out of season, earthquakes, animals giving fearsome cries, blood-rain from the clouds. Arjuna is reading these together as an answer the universe is already giving. The reasoning runs: Hatva svajanam ahave — having killed my own people in battle. I see no good in this. Scripture says the killer of his own family becomes the greatest of sinners; such a man falls to naraka. Therefore the war, even if won, ends in our destruction. The address Keshava is one of Krishna's names. It can be parsed: ka = Brahma, isha = Shiva, va = Vishnu — the one who is all three. Arjuna is appealing to cosmic authority. He is saying: even Brahma, Shiva, and Vishnu would not approve. What Arjuna does not yet see is that the one he is appealing to is the one to whom every authority traces back.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna · vocative Keśava

preceded by — BG 1.30

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

What's going on

Arjuna says: I see only bad omens, Keśava, and I can find no good in killing my own people in this battle.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.31───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.31───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.31───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.31───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.31───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.31───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.31───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.31───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.31───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.31───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.31───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.31───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.31───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.31───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.31───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.31───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.31───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.31───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.31───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.31───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.31───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.31───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.31───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.31───→3.27The modes act, but ego claims the deed.

Ekrasmodernfamily_conflict

Bad omensstation · other · station 1/20

───→here1.31───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here1.31───→2.20The unborn dehī

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.31───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.31───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.31───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.31───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.31───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.31───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.31───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.31───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.31───→2.62Brooding breeds attachment

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.31───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.31───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.31───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.31───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.31───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.31───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.31───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.31───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.31───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.31───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.31───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.31───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.31───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.31───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.31───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.31───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.31───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.31───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.31───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.31───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.31───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.31───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.31───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.31───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.31───→2.11Madhva first speaks, Jayatīrtha supplies.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunabetween

1.30'Gandivam sramsate hastat tvak chaiva paridahyate, na cha shaknomy avasthatum bh───→here1.31───→2.3Krishna's first response. 'Klaibyam ma sma gamah Partha naitat tvayy upapadyate.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.31───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.31───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.31───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.31───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.31───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.31───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.31───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.31───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.31───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.31───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.31───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.31───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.31───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.31───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.31───→3.1The architecture ends in living-liberation, then bodily.

VallabhaclassicalJ

Strategic silence — pointers, not absencesstation

───→here1.31───→

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

1.2Dṛṣṭvā tu — Sañjaya speaks to be heard later.───→here1.31───→11.50Sañjaya names the viśva-rūpa as witness.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.31───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.31───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.31───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.31───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.31───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.31───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.31───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.31───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.31───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.31───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.31───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.31───→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.───→here1.31───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.31───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.31───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.31───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.31───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.31───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.31───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.31───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.31───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (12 unique · 13 occurrences)

हत्वा han — to slay, kill, strike (verbal root) · conv
पश्यामि √paś — to see (verbal root, suppletive of √dṛś) · present indicative 1st person singular verb
आहवे āhava — battle, war (ā- + √hve) · locative masculine singular noun

show all 12

च ca ×2 — and; (homonym: also the consonant ca)
निमित्तानि nimitta — cause, occasion, instrument · accusative neuter plural noun
विपरीतानि viparīta — reversed, perverted, contrary (vi- + parīta) · accusative neuter plural noun
केशव keśava — having long hair (epithet of Kṛṣṇa) · vocative masculine singular noun
न na — not (negation particle)
श्रेयः śreyas — better, superior; the higher good (vs preyas, the pleasant) · accusative neuter singular noun
अनुपश्यामि anu-√paś — (anu- + paś: to see) · present indicative 1st person singular verb
स्व sva — own, self · compound
जनम् jana — person, people, folk · accusative masculine singular noun

Praśna · so what (7)

01Arjuna sees 'viparīta-nimitta' (reversed omens) before he can articulate a philosophical argument — what is the relationship between embodied premonition and reasoned moral judgment, and which should carry more weight?
02He addresses Kṛṣṇa as 'Keśava' — the demon-slayer — at the precise moment he says he cannot slay: is this naming of the protector a subconscious act of surrender, or merely coincidence of address?

show all 7

03Every school agrees Arjuna finds no 'śreyas' in 'svajana-hatyā', yet they disagree sharply on whether his finding is wisdom, compassion, delusion, or the doorway to grace — what does it mean that the same utterance can be all four?
04Madhusūdana argues that even the slain warrior may gain 'svarga' (heaven) while the killer gains nothing — does the asymmetry between killer and killed in karmic accounting change how we think about moral responsibility in any conflict?
05If Arjuna's 'svajana' (own people) is the category doing the ethical work here, what happens to that category when a broader identity is adopted — and is the Gītā's answer to expand the 'svajana' boundary or to dissolve it?
06Rāmānuja reads Arjuna's grief as a sign of 'paramā kṛpā' (highest compassion) while Advaita reads it as the first symptom of 'avidyā' (ignorance) — can the same emotional state be simultaneously virtuous and confused?
07The verse uses 'anupaśyāmi' (I do not see ahead, I cannot foresee) rather than a simple negative — what does it mean to look for 'śreyas' and find the view blocked, versus simply not caring about the good?

Vyavahāra · try it in your life

Advaita

When facing a decision where every path seems to cause harm to people you care about, the Advaita invitation is to pause and ask: am I identifying so strongly with the role of 'the one who must decide' that I have lost sight of the witness-awareness that precedes and survives any outcome? The omens Arjuna reads are real; the terror is real; but the practice is to hold both the terror and the awareness of terror without collapsing entirely into the terrified self.

Viśiṣṭādvaita

Rāmānuja's reading offers a reframe for anyone paralyzed by compassion: the very depth of your care for the people affected by a hard choice is not a weakness to be overcome — it is the quality that makes you a vessel for grace. The Viśiṣṭādvaita application is to let the full weight of your compassion be felt, and then to offer it upward, asking Bhagavān to use it rather than suppress it.

show all 6

Dvaita

In Dvaita practice, the moment Arjuna says 'I see no śreyas' is the moment a practitioner is invited to stop relying on personal moral calculation and instead ask: what does my duty before Hari require here, regardless of what my own reasoning produces? When self-reasoning reaches its limit and finds only darkness, that is precisely the moment to orient toward the one source of light that is not the self.

Śuddhādvaita

The Puṣṭi-mārga application is strikingly practical: if you are in a situation where every option looks wrong and no 'śreyas' is visible anywhere, that is not a problem to be solved by thinking harder. It is the condition Kṛṣṇa's grace specifically addresses — the moment you have exhausted self-effort is the moment 'prasāda' (divine gift) becomes available. Sit with the helplessness; name the one you trust; wait.

Bhakti

Śrīdhara's terse, precise reading counsels moral clarity before emotional resolution: before seeking comfort, name the ethical stakes exactly as Arjuna does — 'by doing X, I see no good outcome.' This act of articulate moral inventory, without self-deception or premature resolution, is itself a form of 'sattva' (clarity) that keeps the practitioner honest about what is actually at risk.

Advaita-Bhakti

Madhusūdana's synthesis offers a two-move practice: first, address the situation by the name of its remedy — as Arjuna says 'Keśava,' the demon-slayer, at the very moment he needs obstacles removed. Then, name the grief fully and precisely, as Arjuna does, because the completeness of the naming is what allows 'tattva-jñāna' (knowledge of reality) to enter. The address and the honest complaint together constitute the beginning of transformation.

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 31: Arjuna to Krishna — Arjuna-Viṣāda-Yoga