BG 1.34 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.34Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

आचार्याः पितरः पुत्रास् तथैव च पितामहाः ।

मातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस् तथा ॥

ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ

mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṃbandhinas tathā

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

meaning

Teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen by marriage, Arjuna says, stand arrayed before him on this field.

ekras · bhāṣya

Arjuna lists more categories. "Teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen by marriage." Nine categories. Compare 1.26, which had eight. The list is growing as Arjuna sees more. Acharyas — teachers. Pitarah — fathers (father's brothers). Putrah — sons. Pitamahah — grandfathers. Matulah — maternal uncles. Shvasurah — fathers-in-law. Pautrah — grandsons. Shyalah — brothers-in-law (wife's brothers). Sambandhinah — other relatives by marriage. Each category is a different thread of attachment. Vertical generation: grandfathers, fathers, sons, grandsons. Horizontal kin: maternal uncles, brothers-in-law. The web is total. There is no relation Arjuna has in the world that is not standing on one side of this field.

Ramsukhdas Maharaj reads this list as Arjuna's refusal of both motives that drive a war. War is fought either to ward off bad — anger — or to win the good — greed. Either way the warrior must mark someone as an enemy. Arjuna's catalog is the proof that he cannot mark anyone here. There is no enemy in this list. Every category names a kind of love.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.33

Those for whose sake we ever wanted a kingdom, enjoyments, and happiness now stand here in battle, ready to give up their lives and wealth.

What's going on

Teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen by marriage, Arjuna says, stand arrayed before him on this field.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.34───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.34───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.34───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.34───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.34───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.34───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.34───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.34───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.34───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.34───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.34───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.34───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.34───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.34───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.34───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.34───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.34───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.34───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.34───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.34───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.34───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.34───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.34───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.34───→3.27The modes act, but ego claims the deed.

Ekrasmodernfamily_conflict

Teachers, fathers, sonsstation · other · station 4/20

───→here1.34───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here1.34───→2.20The unborn dehī

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.34───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.34───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.34───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.34───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.34───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.34───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.34───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.34───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.34───→2.62Brooding breeds attachment

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.34───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.34───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.34───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.34───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.34───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.34───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.34───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.34───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.34───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.34───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.34───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.34───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.34───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.34───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.34───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.34───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.34───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.34───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.34───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.34───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.34───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.34───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.34───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.34───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.34───→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───→here1.34───→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.───→here1.34───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.34───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.34───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.34───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.34───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.34───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.34───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.34───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.34───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.34───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.34───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.34───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.34───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.34───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.34───→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.───→here1.34───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.31The despondency catalogue goes to Viṭṭhaleśa.───→here1.34───→11.21The cosmic-form catalogue is bracketed.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.34───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.34───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.34───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.34───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.34───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.34───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.34───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.34───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.34───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.34───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.34───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.34───→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.───→here1.34───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.34───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.34───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.34───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.34───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.34───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.34───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.34───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.34───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (12 unique · 13 occurrences)

तथा tathā ×2 — thus, in that manner; likewise
आचार्याः ācārya — teacher, preceptor · nominative masculine plural noun · also at 1.35

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पितरः pitṛ — father; ancestor; the pitṛs (manes) · nominative masculine plural noun · also at 1.35
पुत्राः putra — son, child · nominative masculine plural noun · also at 1.35, 11.26
एव eva — indeed, truly, only (emphatic particle)
च ca — and; (homonym: also the consonant ca)
पितामहाः pitāmaha — grandfather (pitṛ + mahat); epithet of Bhīṣma; also of Brahmā · nominative masculine plural noun · also at 1.35
मातुलाः mātula — maternal uncle · nominative masculine plural noun · also at 1.35
श्वशुराः śvaśura — father-in-law · nominative masculine plural noun · also at 1.35
पौत्राः pautra — grandson (from putra) · nominative masculine plural noun · also at 1.35
श्यालाः śyāla — brother-in-law (wife's brother) · nominative masculine plural noun · also at 1.35
संबन्धिनः sambandhin — kinsman, relative (sam- + √bandh + -in) · nominative masculine plural noun

Praśna · so what (7)

01Arjuna catalogues ācāryāḥ (teachers) first, before even pitaraḥ (fathers) — what does it mean that the guru-bond is named before blood-bond in his hierarchy of grief, and does that ordering survive into the commentators?
02Three of the six schools in this panel have no bhāṣya on 1.34 — Śaṅkara, Madhva, and Vallabha all pass over it in silence or explicitly skip it. What does a commentator's silence on a verse of grief tell us about the doctrinal weight each school assigns to Arjuna's emotional crisis?

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03Śrīdhara and Madhusūdana both engage the same pūrvapakṣa (the objection that the kinsmen will kill Arjuna anyway), yet their rhetorical moves differ subtly. What does this shared problem — and divergent handling — reveal about the relationship between a teacher and a disciple in the commentarial tradition?
04Rāmānuja's bhāṣya inserts biographical memory — jatugṛha-ādi (the house-of-lac and other deceptions) — into his reading of this verse. What happens to the meaning of bandhu-sneha (kinship-love) when it persists despite repeated betrayal, and how does that complicate simple readings of Arjuna's collapse as weakness?
05The verse ends with sambandhinaḥ (affinal kin, those related by marriage rather than blood). Why might the boundary of kinship expand outward to include in-laws and brothers-in-law as the verse closes, and does any commentator mark that expansion as significant?
06Madhusūdana reads the vocative 'Madhusūdana' as Arjuna's implicit acknowledgment of Kṛṣṇa's vaidika-mārga-pravartakatva (function as inaugurator of the Vedic path). How does naming the Lord as the one who established dharma itself deepen the crisis — Arjuna is asking the source of the law for permission to violate it?
07All three living bhāṣyas here (Rāmānuja, Śrīdhara, Madhusūdana) treat Arjuna's refusal as moral reasoning rather than mere emotional breakdown. What criteria distinguishes, across these three schools, morally grounded grief (which deserves engagement) from deluded grief (which deserves correction)?

Vyavahāra · try it in your life

Advaita

When the mind rehearses a catalogue of people it cannot bear to harm — family members, mentors, lifelong colleagues — and uses that list as justification for paralysis, the Advaita discipline asks: what is the underlying avidyā (ignorance) binding you to nāmarūpa (name-and-form) as if it were the self? The practice is not to become cold toward those people, but to notice the moment when 'I cannot hurt them' slides into 'I will not act at all.' Sit with the enumeration honestly; do not dissolve it prematurely, but trace where the sense of self is hitched to each name on the list.

Viśiṣṭādvaita

Rāmānuja's portrait of Arjuna as mahāmanāḥ (great-souled) and paramakāruṇikaḥ (supremely compassionate) — even toward those who have repeatedly harmed him — points to a specific practice: when you are required to act decisively against someone within your circle of care, check whether your reluctance is dīrgha-bandhu (long-extended protective instinct) or rājya-lobha (self-interested avoidance disguised as compassion). The test Rāmānuja implies is bodily: atimātra-svinna-sarva-gātra (limbs drenched in sweat) is a signal that the conflict is real, not manufactured. Take that physiological response seriously rather than rationalising it away.

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Dvaita

In Dvaita terms, each person on Arjuna's list — teacher, father, son, grandfather — is a distinct jīva (individual soul) with their own relationship to Hari. The everyday implication is that confusing your obligations to kin with your primary dependence on Hari leads to the paralysis Arjuna exhibits. In practical terms: when loyalty to a person conflicts with an action you know to be aligned with dharma, the Dvaita discipline asks you to re-examine which loyalty you have placed at the centre. Kin-love that displaces Hari-centredness is not virtue but a category error about where the self is anchored.

Śuddhādvaita

Vallabha's silence on this verse is itself instructive for Puṣṭi-mārga practitioners: not every moment of grief requires a doctrinal explanation. The enumeration of kinsmen — every face that appears when you are required to act against your own circle — belongs to Kṛṣṇa's arrangement (prasāda), not to a problem you must solve. The practice is to hold the full list of people you fear losing without immediately converting that fear into strategy or paralysis. Resting in the awareness that all of them are already within Kṛṣṇa's sovereignty is the Puṣṭi-mārga response to Arjuna's catalogue.

Bhakti

Śrīdhara's pūrvapakṣa — 'if you spare them out of compassion, they will kill you out of greed' — is a pressure most people recognise in professional and family life: the fear that restraint will be exploited. His reading of Arjuna's response is instructive: the answer is not tactical calculation but a principled refusal so thorough that it holds even against trailokya-rājya (sovereignty over all three worlds). The everyday practice is to identify one domain in your own life where you have been using tactical reasoning to avoid a principled stance — and to name what stake would have to be on the table before the principle held regardless.

Advaita-Bhakti

Madhusūdana's key phrase — 'icchāmapi na kuryāmaham' (I would not even form the wish) — points to a subtler threshold than mere action. Most ethical practice focuses on what one does or does not do; Madhusūdana locates the prior moment: the arising of icchā (desire or intention) itself. The everyday discipline this suggests is attention to the formation of intention before action is even possible. When you are in a situation of conflicted loyalty, notice not just what you do, but the moment when a particular wish forms — that is where the Advaita-bhakti practice begins.

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 34: Arjuna to Krishna — Arjuna-Viṣāda-Yoga