Arjuna cites anūśuśruma — 'we have heard' — rather than personal reasoning; what does this reveal about how transmitted dharmic authority functions when individual judgment fails?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

Three of the six commentators have no bhāṣya here: does the silence of Śaṅkara, Madhva, and Vallabha at BG 1.1–2.9 itself constitute an implicit interpretive act — signaling that chapter 1 is prologue rather than doctrine?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

Madhusūdana frames Arjuna's śāstric citation as avidya-driven (knowledge misapplied in a moment of aviмṛśya-kāritā, rash action); how does correct śāstric knowledge become an instrument of paralysis rather than liberation?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

Rāmānuja's prose locates the breakdown in the body — svinna-sarva-gātra (all limbs sweating); what does it mean that the bhāṣya anchors a dharma-argument in somatic testimony?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

The verse asserts niyata-vāsa in naraka (certain hell-dwelling) as an oral inheritance; how should a contemporary reader weigh a doctrine received only as śruta (heard) against one arrived at by yukti (reasoning)?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

If naraka-vāsa is the consequence of destroyed kula-dharma, and Arjuna is arguing he would destroy kula-dharma by fighting, is verse 1.44 a proof of his paralysis or a proof of his dharmic sensitivity?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

Madhusūdana notes the war-resolve is pāpiṣṭhatara (more sinful) precisely because it aims at kin — how does the relational structure of dharma (duties defined by relationship) produce this escalation of moral weight?

When family duties are destroyed, men are condemned to hell, so we have always been taught. See seven-school commentary at https://gita.ekrasworks.com/gita/1/44.

BG 1.44 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.44Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · Janārdana · anuṣṭubh

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।

नरके नियतं वासो भवतीत्यनुशुश्रुम ॥

utsanna-kula-dharmāṇāṃ manuṣyāṇāṃ janārdana

narake niyataṃ vāso bhavatīty anuśuśruma

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

meaning

When family duties are destroyed, men are condemned to hell, so we have always been taught.

ekras · bhāṣya

The word he uses is anushushruma. We have heard, generation after generation, from those who heard it before us. Arjuna is no longer reasoning from first principles. He is invoking the inherited authority of the kula itself — the same kula whose collapse he has just been describing.

Ramsukhdas Maharaj points out the structure. God gave the human being viveka, the power of discrimination, and the freedom to act on it or to ignore it. Most people, pulled by attachment and aversion, ignore viveka and act against shastra and against family-rule. The result, the elders say, is dishonour in this life and naraka in the next — for a long time. Arjuna is using this received teaching as proof. If breaking dharma sends men to naraka, and this war breaks dharma, then this war sends us to naraka. The argument is airtight on its own premises. But the address is doing something. Arjuna calls Krishna Janardana — the one who stirs men, the one who agitates. He is appealing to the very person whose stirring put him on this chariot to begin with.

Ramsukhdas notes that manushyanam in this verse covers everyone — the killers, their ancestors, and their descendants yet unborn. Arjuna is saying: the chain runs three ways through me, and breaks all three. He has finished his case. The next move is the body's.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna · vocative Janārdana

preceded by — BG 1.43

These faults of the family-destroyers, which cause the mixing of social orders, uproot the duties of birth-communities and the eternal duties of the clan.

What's going on

When family duties are destroyed, men are condemned to hell, so we have always been taught.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.44───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.44───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.44───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.44───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.44───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.44───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.44───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.44───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.44───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.44───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.44───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.44───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.44───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.44───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.44───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.44───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.44───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.44───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.44───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.44───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.44───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.44───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.44───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.44───→3.27The modes act, but ego claims the deed.

Ekrasmodernfamily_conflict

Hell, by traditionstation · other · station 14/20

───→here1.44───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here1.44───→2.20The unborn dehī

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.44───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.44───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.44───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.44───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.44───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.44───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.44───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.44───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.44───→2.62Brooding breeds attachment

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.44───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.44───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.44───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.44───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.44───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.44───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.44───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.44───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.44───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.44───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.44───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.44───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.44───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.44───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.44───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.44───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.44───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.44───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.44───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.44───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.44───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.44───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.44───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.44───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.44───→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───→here1.44───→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.───→here1.44───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.44───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.44───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.44───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.44───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.44───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.44───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.44───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.44───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.44───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.44───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.44───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.44───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.44───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.44───→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.───→here1.44───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.31The despondency catalogue goes to Viṭṭhaleśa.───→here1.44───→11.21The cosmic-form catalogue is bracketed.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.44───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.44───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.44───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.44───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.44───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.44───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.44───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.44───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.44───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.44───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.44───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.44───→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.───→here1.44───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.44───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.44───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.44───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.44───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.44───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.44───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.44───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.44───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (11 unique · 11 occurrences)

उत्सन्न ut-√sad — to be destroyed, perish (ud- + √sad) · compound participle (compound member)
कुल kula — family, lineage, clan · compound

show all 11

धर्माणाम् dharma — duty, law, righteousness; the principle of right action; one's own nature (sva-dharma) · genitive masculine plural noun
मनुष्याणाम् manuṣya — human being · genitive masculine plural noun
जनार्दन janārdana — rouser of people (epithet of Kṛṣṇa: jana + √ard) · vocative masculine singular noun · also at 1.36, 1.39, 3.1, 3.2, 10.18, 11.51
नरके naraka — (nara + -ka: man) · locative masculine singular noun
नियतम् niyatam — constantly, always (adv. from niyata)
वासः vāsa — dwelling, residence (from √vas) · nominative masculine singular noun
भवति √bhū — to be, become; the earth (verbal root / noun) · present indicative 3rd person singular verb
इति iti — thus (quotative particle)
अनुशुश्रुम anu-√śru — (anu- + śru: to hear) · past indicative root 1st person plural verb

Praśna · so what (7)

01Arjuna cites anūśuśruma — 'we have heard' — rather than personal reasoning; what does this reveal about how transmitted dharmic authority functions when individual judgment fails?
02Three of the six commentators have no bhāṣya here: does the silence of Śaṅkara, Madhva, and Vallabha at BG 1.1–2.9 itself constitute an implicit interpretive act — signaling that chapter 1 is prologue rather than doctrine?

show all 7

03Madhusūdana frames Arjuna's śāstric citation as avidya-driven (knowledge misapplied in a moment of aviмṛśya-kāritā, rash action); how does correct śāstric knowledge become an instrument of paralysis rather than liberation?
04Rāmānuja's prose locates the breakdown in the body — svinna-sarva-gātra (all limbs sweating); what does it mean that the bhāṣya anchors a dharma-argument in somatic testimony?
05The verse asserts niyata-vāsa in naraka (certain hell-dwelling) as an oral inheritance; how should a contemporary reader weigh a doctrine received only as śruta (heard) against one arrived at by yukti (reasoning)?
06If naraka-vāsa is the consequence of destroyed kula-dharma, and Arjuna is arguing he would destroy kula-dharma by fighting, is verse 1.44 a proof of his paralysis or a proof of his dharmic sensitivity?
07Madhusūdana notes the war-resolve is pāpiṣṭhatara (more sinful) precisely because it aims at kin — how does the relational structure of dharma (duties defined by relationship) produce this escalation of moral weight?

Vyavahāra · try it in your life

Advaita

When inherited norms (family expectations, professional codes, institutional rules) collapse in your context, notice whether your dread is about real consequence or about the ego's attachment to familiar dharmic scaffolding. The Advaita move is to ask: who is the one afraid of naraka, and does that one ultimately exist?

Viśiṣṭādvaita

Rāmānuja's portrait is of a person whose body knows before the mind admits: when you are sweating, trembling, unable to act, and invoking received wisdom to justify inaction, ask whether your kula-dharma (role-specific duties to family, community, team) are actually threatened — or whether you are projecting future collapse to avoid present courage. Service to Bhagavān flows through fulfilled, not abandoned, relational duty.

show all 6

Dvaita

The Dvaita application is structural: jīvas who abandon their assigned station in Hari's cosmic order do not merely suffer personally — they create downstream disorder for others dependent on that role. Your dharmic position is not yours to dissolve unilaterally; it is held in trust for the whole relational order under Hari.

Śuddhādvaita

Puṣṭi-mārga asks: what if the 'hell' Arjuna fears is simply separation from Kṛṣṇa — the only naraka that ultimately matters? When transmitted warnings about social consequences (family disgrace, professional ruin, community censure) paralyze you, test whether the real fear beneath them is the fear of being cut off from the joy of Kṛṣṇa's presence.

Bhakti

Arjuna's anūśuśruma — 'we have heard' — is a reminder that some of our deepest motivators are inherited, not examined. In everyday life, take time to distinguish between convictions you have tested and rules you have merely received. Bhakti does not discard tradition, but it insists that love for Bhagavān illuminates which inherited norms carry genuine dharmic weight.

Advaita-Bhakti

Madhusūdana's key word is aviмṛśya-kāritā — acting (or refusing to act) without genuine reflection. In contemporary practice: before citing authority, precedent, or 'what we have always done' to justify inaction, ask whether you have actually deliberated or whether you are using śāstric vocabulary to dress up emotional avoidance. The synthesis of jñāna and bhakti requires that both the head's reasoning and the heart's devotion be fully engaged — not one used to silence the other.

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 44: Arjuna to Krishna — Arjuna-Viṣāda-Yoga