BG 18.78 — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.78Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · Pārtha · anuṣṭubh

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।

तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ

tatra śrīrvijayo bhūtirdhr uvā nītirmatirmama

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

meaning

Where Krishna, lord of all yoga, stands, and where Arjuna stands with his bow, there prosperity, victory, abundance, and unwavering counsel are certain. So Sanjaya declares.

ekras · bhāṣya

Yatra yogeshvarah Krishnah — where Krishna, lord of yoga. Yatra Parthah dhanur-dharah — where Partha, the bow-bearer. Tatra — there. Shrih — prosperity. Vijayah — victory. Bhutih — abundance. Dhruva nitih — unwavering counsel. Matih mama — this is my conviction. Sanjaya delivers the Gita's final shloka. Where Krishna and Arjuna stand together, all auspiciousness is established.

Shankara reads where Krishna — yogeshvara, lord of all yogas, their very source and seed — stands as sovereign principle of all yoga, and where Partha — dhanurdhara — stands as His instrument of action, there abide shri, vijaya, bhuti, dhruva niti. Yatra-yatra is paired emphatically: the Lord and the bhakta together, not either separately, are the site of these auspiciousnesses. The chapter closes with the formula that has anchored the whole text: Krishna and Arjuna together are the structural ground of victory.

Madhusudana reads yogeshvara as sarva-yoga-siddhinam ishvarah sarva-jnah sarva-shaktih Bhagavan Krishnah bhakta-duhkha-karshanas — the omniscient, omnipotent Bhagavan who draws away the sorrows of His devotees. Paired with Arjuna as nara, the Yudhishthira-paksha is the site of Nara-Narayana jointly. Where they stand together: shri (royal-lakshmi), vijaya (enemy-defeating excellence), bhuti (prosperity-expansion), dhruva niti (unwavering counsel). The Gita's whole bhakti-jnana synthesis lands on the Nara-Narayana pairing.

Ramanuja reads where yogeshvara Krishna abides — krtsnasya ucchavacha-rupena avasthitasya chetanasya achetanasya cha vastunah — of all existence high and low, sentient and insentient — the Lord of every svabhava-yoga pertaining to them, whose very being is sva-sankalpa-ayatta — held entirely in His own resolve — there with Partha all auspiciousness manifests. The bhakti-frame's most cosmic naming: where Bhagavan and the bhakta stand together, the whole field's prosperity is settled.

Madhva reads the final verse sealing the testimony that where the purna Mahavishnu is present and where His dependent bhakta Partha stands as instrument of His will, there all auspiciousness — shri, vijaya, bhuti, niti — is established with absolute certainty. The verse underlines the eternal, irrevocable ontological gap: jiva depends entirely on Hari; victory belongs structurally to the side where Hari Himself stands. The bheda-frame: real Lord, real bhakta, real auspiciousness, all under svatantra Hari's eternal ordering.

Vallabha addresses Dhritarashtra directly: 'O King, having reflected on all this, be free of doubt — for consider: where Krishna the yogeshvara is, and where Partha the bow-bearer is, there alone are shri, vijaya, dhruva niti. Not elsewhere.' The certainty rests on Krishna's nature as Shri-pati and Arjuna's as vijaya-svarupa. Pushti-marga: the conjunction of Krishna and bhakta is itself the prasada-field where all good arises.

Shridhara reads the verse as Sanjaya's counsel to Dhritarashtra: 'Therefore abandon anxiety about the kingdom for your sons — for where Krishna the yogeshvara and Partha the Gandiva-bow-bearer are, there alone are shri, vijaya, bhuti, dhruva niti — this is my conviction.' The Gita's final shloka is both theological summary and political counsel. The chapter — and the entire seven hundred verses — closes with this bhakta-Lord-conjunction-formula.

Context

where

Chapter 18 · Mokṣa-Sannyāsa-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Pārtha

preceded by — BG 18.77

And recalling again and again that supremely wondrous form of Hari, great astonishment fills me, O King, and I thrill with joy again and again.

What's going on

Where Krishna, lord of all yoga, stands, and where Arjuna stands with his bow, there prosperity, victory, abundance, and unwavering counsel are certain. So Sanjaya declares.

Sūtras through this verse · hub (113)

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledexit

18.66Arjuna lacks formal saṃnyāsa-fitness.───→here18.78───→

RamsukhdasclassicalA

What binds you (and how to let go)exit

18.1Renouncing means cutting the false relationship.───→here18.78───→

RāmānujaclassicalA

World as the Lord's body (antaryāmin)exit

18.61Beings as on a machine.───→here18.78───→

show all 113

ĀnandagiriclassicalA

The two-niṣṭhā axisstation · anchor

───→here18.78───→

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentstation · anchor

───→here18.78───→

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalstation · anchor

───→here18.78───→

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherstation

───→here18.78───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaexit · other

18.66Take refuge in Me alone───→here18.78───→

MadhusūdanaclassicalB

Different students need different teachingsexit

18.1Three kinds of renouncing, one for each grade.───→here18.78───→

MadhusūdanaclassicalC

Action purifies before knowing can landexit

18.55Even hearing and reflecting need purity.───→here18.78───→

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingexit

18.66Drop every duty; take refuge in Me alone.───→here18.78───→

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesexit

18.55Bhakti is the engine of the highest knowing.───→here18.78───→

MadhusūdanaclassicalG

Knowing and acting cannot run togetherexit

18.1At the very end, the line still holds.───→here18.78───→

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanexit

18.66Final refuge in Me is final refuge in the ground.───→here18.78───→

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runexit

18.55Knowing burns ignorance; body burns its arc.───→here18.78───→

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicexit

18.1Even renouncing splits into three by disposition.───→here18.78───→

MadhusūdanaclassicalK

Arjuna's grief has two roots, not oneexit

18.73Confusion gone, memory gained — the cure complete.───→here18.78───→

ĀnandagiriclassicalB

Three hexads = tat tvam asistation

───→here18.78───→

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here18.78───→

ĀnandagiriclassicalD

Praśna-bīja chapter openingsexit

18.1Final chapter compresses seed and answer.───→here18.78───→

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyaexit

18.66Closing verse opened by doubt-and-answer.───→here18.78───→

ĀnandagiriclassicalF

Which karma? — fourfold typologyexit

18.1Tyāga and saṃnyāsa named distinct.───→here18.78───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here18.78───→

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiexit

18.1Tyāga = renouncing the relationship.───→here18.78───→

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelexit

18.66Surrender read inside the niṣṭhā-dvaya frame.───→here18.78───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstexit

18.1Final chapter opens with the same form.───→here18.78───→

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketexit

18.66Drop every dharma, take refuge in Me.───→here18.78───→

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsexit

18.66The phala-vilamba grief is what 18.66 closes.───→here18.78───→

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentexit

18.61The Lord turns all beings mounted on a machine.───→here18.78───→

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionexit

18.66The 'sarva' includes 9.32's whole span.───→here18.78───→

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorexit

18.66Counterfeit reasonings named, then rejected.───→here18.78───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionexit

18.1Tyāga-question resolves ch. 16-17's typology.───→here18.78───→

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationexit

18.66The carama-śloka extracts what's common.───→here18.78───→

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefexit

18.66Final mā-śucaḥ closes the long-path grief.───→here18.78───→

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyaexit

18.66'Mām' in the carama- śloka = ārādhya of 9.24.───→here18.78───→

RamsukhdasclassicalB

This human birth — your one chance to actexit

18.46Worship the One through your own work.───→here18.78───→

RamsukhdasclassicalC

Desire is the root — not actionexit

18.49Free of longing everywhere — same goal.───→here18.78───→

RamsukhdasclassicalD

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

18.19Knowledge, action, doer, each one threefold.───→here18.78───→

RamsukhdasclassicalE

Your own work as worshipexit

18.60What nature compels, do it as worship.───→here18.78───→

RamsukhdasclassicalF

Surrender — the single shelterexit

18.66Drop every dharma, take refuge in Me.───→here18.78───→

RamsukhdasclassicalG

Equanimity in everythingexit

18.54The goal is just sameness toward all.───→here18.78───→

RamsukhdasclassicalH

All paths arrive at the same roomexit

18.66Devotion's flagship, and the closing door.───→here18.78───→

RamsukhdasclassicalI

The Lord already inside the heartexit

18.61He turns all beings mounted on a machine.───→here18.78───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here18.78───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathexit · v2

18.66Abandon all dharmas───→here18.78───→

Ekrasmodernstress

Stress — panic to shelterexit · v2

18.66Take refuge───→here18.78───→

Ekrasmodernbhakti

Bhakti — devotion pathexit · v2

18.66Take refuge in Me alone───→here18.78───→

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentexit · v2

18.49Naishkarmya-siddhi───→here18.78───→

Ekrasmodernleadership

Leadership — svadharma in actionexit · v2

18.48No work is fault-free───→here18.78───→

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesexit · v2

18.61Lord at the heart───→here18.78───→

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaexit · v2

18.61Lord at the heart, beings spinning───→here18.78───→

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here18.78───→

Ekrasmodernforgiveness

Forgivenessexit · other

18.66All debts dissolved───→here18.78───→

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaexit · other

18.16Soul's non-doership, not Self's───→here18.78───→

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaexit · other

18.66Bheda-pratyaya dissolved───→here18.78───→

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseexit

18.73My delusion is gone, memory restored.───→here18.78───→

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downexit

18.66Knowledge alone is the means of liberation.───→here18.78───→

ŚaṅkaraclassicalC

Knowledge plus action will not save youexit

18.66The combined-path view named and dismantled.───→here18.78───→

ŚaṅkaraclassicalD

The fit student vs the unfit studentexit

18.41Each order's work is born of its own nature.───→here18.78───→

ŚaṅkaraclassicalE

Ignorance is the only enemyexit

18.66Beginningless habit ends only with self-knowledge.───→here18.78───→

ŚaṅkaraclassicalI

The lover and the knower are one personexit

18.55Knowledge-standing IS the highest devotion.───→here18.78───→

ŚaṅkaraclassicalJ

Scripture stands behind every claimexit

18.66Renounce all dharmas — śruti ratifies.───→here18.78───→

ŚaṅkaraclassicalK

Liberation while still embodiedexit

18.49Action-freedom is standing in immediate liberation.───→here18.78───→

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)exit

18.66The teaching closes with one command.───→here18.78───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)exit

18.1The closing chapter gathers all questions.───→here18.78───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)exit

18.66Keep acting; drop ownership.───→here18.78───→

RāmānujaclassicalE

Bhakti as continuous recollectionexit

18.65Recollection like sight: the final command.───→here18.78───→

RāmānujaclassicalG

Māyā is real causal powerexit

18.61The yantrin reading forecloses the residue.───→here18.78───→

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaexit

18.66Drop every dharma.───→here18.78───→

RāmānujaclassicalI

Vibhūti as evidence for antaryāminexit

18.46The cluster is recalled.───→here18.78───→

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata simileexit

18.66Drop all dharmas; relation settled.───→here18.78───→

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktaexit

18.19Each instrument threefold.───→here18.78───→

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here18.78───→

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeexit

18.14Of the five causes, Viṣṇu is the prime mover.───→here18.78───→

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksexit

18.16'I am not the doer' names the soul, not Self.───→here18.78───→

MadhvaclassicalT6

Citation is the spine — texts carry the loadexit

18.14Āyāsya-śruti closes the agency question.───→here18.78───→

MadhvaclassicalT7

Action and knowledge — never rivalsexit

18.2The ritualists' śruti fixes the closing definition.───→here18.78───→

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneexit

18.66Drop every refuge, take the One refuge.───→here18.78───→

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotexit

18.66The closing verdict is sealed by its own authority.───→here18.78───→

MadhvaclassicalT12

Closure by gloss — the small repertoireexit

18.65'Me' at the end carries fifteen chapters of gloss.───→here18.78───→

VallabhaclassicalA

Two paths — rule-bound and grace-onlyexit

18.66Drop every duty; take refuge in Me alone.───→here18.78───→

VallabhaclassicalB

Grace alone — the technical markexit

18.66Final verse — pure grace, nothing else.───→here18.78───→

VallabhaclassicalC

Drop the doer, not the deedexit

18.66Drop only rival worships, never your nature.───→here18.78───→

VallabhaclassicalD

Chapter-opening preludesexit

18.1Closing chapter's prelude seals the program.───→here18.78───→

VallabhaclassicalF

Soul as part of the highest Personexit

18.55By love alone the soul knows what and whose it is.───→here18.78───→

VallabhaclassicalG

The Lord plays — calf-affection, not contractexit

18.65The chariot-driving Lord is the calf-affection ocean.───→here18.78───→

VallabhaclassicalH

Stilling the mind — into the Lordexit

18.66The avatāra exists for the sake of total mind-rest.───→here18.78───→

VallabhaclassicalI

A closed three-source citation gridexit

18.66The carama-śloka is cross-stitched to Nibandha.───→here18.78───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here18.78───→

ŚrīdharaclassicalA

The Gītā as raft across griefexit

18.73My delusion is gone. Memory is restored.───→here18.78───→

ŚrīdharaclassicalB

The Lord descends out of compassionexit

18.64Hear the supreme word spoken because dear.───→here18.78───→

ŚrīdharaclassicalC

Devotion is both the way and the homeexit

18.66Take refuge in Me; I free you of all.───→here18.78───→

ŚrīdharaclassicalF

The Lord inside as inner rulerexit

18.62Let go of self-claim; take refuge there.───→here18.78───→

ŚrīdharaclassicalG

Soul as His portion, neither cut nor identicalexit

18.55He enters Me; he is not absorbed away.───→here18.78───→

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneexit

18.66I shall release you; do not grieve.───→here18.78───→

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineexit

18.1The eighteenth gathers the whole Gītā in one.───→here18.78───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsexit

18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara───→here18.78───→

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here18.78───→

Gauravmodernheart_leadership

Heart Leadershipexit

18.61'Ishvarah sarva-bhutanam hrid-deshe'rjuna tishthati.' The Lord stands in the hea───→here18.78───→

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyexit

18.46'Yatah pravrittir bhutanam yena sarvam idam tatam, sva-karmana tam abhyarchya si───→here18.78───→

Gauravmodernkarma_yoga_hand

Karma Yoga Handexit

18.47Pointing finger. Svadharma. 'Shreyan svadharmo vigunah para-dharmat svanushthita───→here18.78───→

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101exit

18.66Closing pillar in the longer CHI deliveries. 'Sarva-dharman parityajya mam ekam ───→here18.78───→

AbhinavaguptaclassicalB

Recognition, not additionexit

18.73Confusion gone — but Anugītā still waits.───→here18.78───→

AbhinavaguptaclassicalE

Field and field-knower as Parameśvaraexit

18.61He turns all beings like a great machine.───→here18.78───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here18.78───→

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesexit

18.62Three names yoked — one referent sealed.───→here18.78───→

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionexit

18.66Drop the agent-action-fruit grid altogether.───→here18.78───→

AbhinavaguptaclassicalI

Anugraha: grace as the active powerexit

18.73Tvat-prasādāt — Arjuna ratifies the sūtra.───→here18.78───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedexit

18.66Drop varṇāśrama too is blocked here.───→here18.78───→

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaexit

18.1Renunciation closes; threads converge.───→here18.78───→

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitexit

18.66All-dharma surrender is the apex grade.───→here18.78───→

JayatīrthaclassicalH

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

18.11No full renouncer; tyāga is of fruit.───→here18.78───→

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableexit

18.66Dharma as upalakṣaṇa of its own results.───→here18.78───→

Śabda · lemmas (14 unique · 15 occurrences)

योगेश्वरः yogeśvara — lord of yoga (yoga + īśvara); epithet of Kṛṣṇa · nominative masculine singular noun
ध्रुवा dhruva — fixed, certain, eternal; the polestar · nominative feminine singular noun

show all 14

यत्र yatra ×2 — where
कृष्णः kṛṣṇa — Kṛṣṇa; black, dark · nominative masculine singular noun
पार्थः pārtha — son of Pṛthā (Kuntī); epithet of Arjuna · nominative masculine singular noun
धनुः dhanus — bow (weapon) · compound
धरः dhara — holding, bearing (from √dhṛ); '-bearer' · nominative masculine singular noun
तत्र tatra — there, in that case
श्रीः śrī — Śrī, the goddess; auspicious prefix; glory, beauty, fortune · nominative feminine singular noun
विजयः vijaya — victory (vi- + √ji 'conquer') · nominative masculine singular noun
भूतिः bhūti — well-being, prosperity, power (from √bhū) · nominative feminine singular noun
नीतिः nīti — guidance, prudence, polity (from √nī 'lead') · nominative feminine singular noun
मतिः mati — thought, opinion, intention · nominative feminine singular noun
मम mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun

Praśna · so what (6)

01Sanjaya has been a mere reporter throughout; why does the Gita end with his personal conviction (matir mama) rather than with Krishna or Arjuna speaking — what does it mean that the testimony of an unbiased witness closes the text?
02The verse pairs two presences — the divine (yogeshvara Krishna) and the human (Partha dhanur-dhara) — as jointly necessary for any of the four fruits. What does it say about the structure of right action that neither alone suffices?

show all 6

03The four terms — shri, vijaya, bhuti, niti — span material prosperity, outward success, expanding abundance, and right governance. Why does the Gita close with worldly fruits rather than moksha?
04Dhruva means 'fixed, immovable, like the pole star.' Why is niti (policy / right conduct) the thing that is specifically called dhruva, rather than victory or prosperity?
05Each of the six schools reads the verse through its own soteriology — Shankara sees it as empirical confirmation of jnana-shakti + karma-shakti alignment; Ramanuja sees it as the fruit of prapatti; Madhva sees it as Vishnu's invariant sovereignty; Vallabha sees it as the fruit of pushti-bhakti. Whose reading does the verse's grammar most directly support, and why?
06Sanjaya is narrating to Dhritarashtra, whose son is about to die. Why is this benediction — assuring the opposing side of victory — the last thing Sanjaya says to him?

Vyavahāra · try it in your life

Advaita

Before entering any high-stakes endeavor, ask: is the source of guidance in this situation aligned with viveka (discernment) rather than ego-agenda? Shankara's reading says the outcome is determined by which 'side' Ishvara's seed-power operates through — in practice, align with clarity rather than with personal gain, and treat the result as already settled.

Dvaita

Madhva's reading is a corrective to pride in one's own competence: the dhanur-dhara (bow-bearer) is not the cause of victory; Vishnu's sovereign grace is. In any domain where you have genuine skill, the daily practice is to exercise that skill fully while inwardly attributing the outcome to the source that gave you the skill in the first place.

show all 4

Bhakti

Sridhara's summary — bhakti as the sole efficient cause, jnana as its instrument — has a practical implication: invest in the quality of your devotion (love, attention, consistency) rather than in accumulated knowledge or technique. Knowledge that does not issue from love is like firewood without flame; bhakti is the flame.

Advaita-Bhakti

Madhusudana's Nara-Narayana pairing suggests that every important human endeavor needs both a divine anchor (the value or purpose that transcends the project) and a skilled human instrument. In team or organizational life: before major decisions, ask whether both are present — a clear, transcendent purpose and a person of genuine capability acting from that purpose. The absence of either makes dhruva niti impossible.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 18, Verse 78: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga