BG 2.6 — Sāṅkhya-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 2.6Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · upajāti

न चैतद् विद्मः कतरन् नो गरीयो यद् वा जयेम यदि वा नो जयेयुः ।

यानेव हत्वा न जिजीविषामस् ते ऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

na caitad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ

yān eva hatvā na jijīviṣāmas te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ

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

meaning

We do not know which would be worse, defeating them or being defeated; the very men we could not wish to survive are the ones standing before us, the sons of Dhṛtarāṣṭra.

ekras · bhāṣya

Arjuna lands on the deepest layer of his confusion. "We do not even know which is better for us — that we conquer them, or that they conquer us. The very sons of Dhritarashtra, after killing whom we would not wish to go on living, stand before us." Three things have collapsed at once. First, the certainty about which path is right.

Krishna says fight; Arjuna says do not kill the elders; Arjuna no longer knows which side of this is shreyas — better. He had been confident in the first chapter; now he is not. The two arguments have become equal weights and the scale is suspended. Second, the certainty about outcome. Even if I do fight, will we win or will we lose? The phrase yad va jayema yadi va no jayeyuh — whether we conquer or they conquer — names the disturbance.

Ramsukhdas Maharaj reads this as Arjuna's awareness that the future is not in his hands. Not because he doubts his own strength, but because he has seen that the bhavishyam — what will be — is not predictable. Third, the certainty about the value of victory. The Dhartarashtras stand before us. The same men whose deaths would empty our lives of any reason to keep living are the same men victory requires us to kill. There is no winning. To win is to lose what we wanted to live for. To lose is to lose anyway.

Ramsukhdas marks the precise place Arjuna has arrived at. This is not despair as such — despair has decided. This is something earlier than despair. It is the suspension where every direction has reasons against it. The Gita's teaching can begin only here. The man whose mind is made up does not need a teacher; the man whose mind is fully unmade does. Arjuna in 2.6 is the latter.

Context

where

Chapter 2 · Sāṅkhya-Yoga · meter upajāti

who speaks

Krishna → Arjuna

preceded by — BG 2.5

Arjuna says: better to beg for food in this world than to kill these great teachers and enjoy pleasures smeared with their blood.

What's going on

We do not know which would be worse, defeating them or being defeated; the very men we could not wish to survive are the ones standing before us, the sons of Dhṛtarāṣṭra.

Sūtras through this verse (111)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here2.6───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here2.6───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here2.6───→2.47Hold no mine-ness on body or on fruit.

show all 111

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here2.6───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here2.6───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here2.6───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here2.6───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here2.6───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here2.6───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here2.6───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here2.6───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here2.6───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here2.6───→4.6Even the unborn descends through the deluder Durgā.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here2.6───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here2.6───→2.55'Self' here means mind — a single word redirects.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunabetween

2.3Krishna's first response. 'Klaibyam ma sma gamah Partha naitat tvayy upapadyate.───→here2.6───→2.7'Karpanya-doshopahata-svabhavah prichchhami tvam dharma-sammudha-chetah, shishya

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here2.6───→

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here2.6───→2.10Thesis flat

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here2.6───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here2.6───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here2.6───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here2.6───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here2.6───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here2.6───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here2.6───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here2.6───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here2.6───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here2.6───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here2.6───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here2.6───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here2.6───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here2.6───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here2.6───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here2.6───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here2.6───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here2.6───→2.72Standing in this state, one reaches Brahman..

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here2.6───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here2.6───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here2.6───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here2.6───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here2.6───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here2.6───→4.11Fruit proportional to the service offered.

JayatīrthaclassicalG

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

───→here2.6───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here2.6───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here2.6───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here2.6───→2.11Madhva first speaks, Jayatīrtha supplies.

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here2.6───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here2.6───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here2.6───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here2.6───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here2.6───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here2.6───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here2.6───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here2.6───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here2.6───→3.27The modes act, but ego claims the deed.

Ekrasmodernfamily_conflict

We do not know which is betterstation · other · station 18/20

───→here2.6───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here2.6───→2.20The unborn dehī

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here2.6───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here2.6───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here2.6───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here2.6───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here2.6───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here2.6───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here2.6───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here2.6───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here2.6───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here2.6───→2.62Brooding breeds attachment

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here2.6───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here2.6───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here2.6───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here2.6───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here2.6───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here2.6───→2.39Wisdom section wound up here.

VallabhaclassicalD

Chapter-opening preludesbetween

2.1Six-verse prelude lays out the whole map.───→here2.6───→3.1Four-verse prelude frames renunciation.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

2.1Pity and despair treated as guests, not host.───→here2.6───→2.10Krishna smiles, then names what's wrong precisely.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here2.6───→2.47Fruit-free action cannot bind

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here2.6───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here2.6───→3.1Drop something inside the act, not the act.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here2.6───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here2.6───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here2.6───→4.7When dharma weakens, the Lord descends to play.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here2.6───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here2.6───→2.11Vallabha quotes his own Nibandha at verse two.

MadhusūdanaclassicalA

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

───→here2.6───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here2.6───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here2.6───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here2.6───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here2.6───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here2.6───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here2.6───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here2.6───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here2.6───→4.11'Yathā' is open; the verb is the gate.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here2.6───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here2.6───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here2.6───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here2.6───→2.10Krishna smiles before the first mā-śucaḥ.

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

1.1A raft of teaching crosses the grief-sea.───→here2.6───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here2.6───→4.11However they come, I meet them so.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here2.6───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here2.6───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here2.6───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here2.6───→4.34Knowers will pass it to you by teaching.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here2.6───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here2.6───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here2.6───→4.1Teaching descends; the teacher does not move.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here2.6───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here2.6───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here2.6───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here2.6───→2.47Act, but not for the fruit of acting.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here2.6───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here2.6───→4.11As they approach Me, so do I receive them.

Śabda · lemmas (20 unique · 23 occurrences)

जयेम·जयेयुः √ji ×2 — to conquer, win (verbal root) · present optative 1st person plural verb / present optative 3rd person plural verb
विद्मः √vid — to know; to find (verbal root) · present indicative 1st person plural verb
हत्वा han — to slay, kill, strike (verbal root) · conv
प्रमुखे pramukha — (pra- + mukha: face) · locative neuter singular noun
धार्तराष्ट्राः dhārtarāṣṭra — son of Dhṛtarāṣṭra (esp. Duryodhana et al.) · nominative masculine plural noun

show all 20

न na ×2 — not (negation particle)
वा vā ×2 — or; either-or; (also: alternative)
च ca — and; (homonym: also the consonant ca)
एतत् etad — this (proximal demonstrative) · accusative neuter singular noun
कतरत् katara — which of the two? (interrog.) · nominative neuter singular noun
नः mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive plural noun
गरीयः garīyas — heavier, weightier, more venerable (compar. of guru) · nominative neuter singular noun
यत् yat — who, which (relative pronoun, variant of yad); also: to strive, exert (verbal root)
यदि yadi — if
नो no — not (na + u, emphatic negation)
यान् yad — which, who (relative pronoun) · accusative masculine plural noun
एव eva — indeed, truly, only (emphatic particle)
जिजीविषामः √jijīviṣ — to wish to live (desid. of √jīv) · present indicative 1st person plural verb
ते tad — that (distal demonstrative); also 3rd-person pronoun · nominative masculine plural noun
अवस्थिताः ava-√sthā — state, condition, situation · nominative masculine plural participle noun

Praśna · so what (7)

01When every available path feels like a form of loss, how do I make a decision at all — and does the paralysis itself tell me something I need to hear?
02Arjuna says even winning would feel like losing because the people he would harm are the ones who make his life worth living. When have I been in a situation where 'success' would hollow out the very thing I was succeeding for?

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03Is there a difference between not knowing what to do and not wanting to do what I already know I must? How do I tell which one I'm in?
04Arjuna is a trained warrior facing trained warriors — the people best equipped to handle this situation — and he is frozen. What does that say about the limits of competence and preparation when the stakes are personal?
05He knows both sides of the dilemma but can't rank them. Is there a kind of knowledge that doesn't help you decide — and if so, what kind of knowing would actually help?
06The people standing in front of Arjuna are simultaneously his enemies and the people he loves most. How do I function in situations where the same person or institution embodies both?
07Arjuna's solution is to surrender the question to someone he trusts. When is that wisdom, and when is it just avoidance?

Vyavahāra · try it in your life

Advaita

When you are stuck between two bad options and neither analysis nor feeling resolves it, Advaita would say: the deadlock is not a problem with your options — it is a signal that you are looking for resolution in the wrong place. You are trying to secure the self through the outcome, and no outcome can do that. The practice is to sit with the discomfort without immediately reaching for a solution, and to ask what the person underneath the dilemma actually needs — which is usually not the victory itself but proof that the self is solid. It isn't, and recognizing that is not despair — it is the beginning of clarity.

Viśiṣṭādvaita

Rāmānuja's Arjuna does something concrete and useful: he stops trying to solve the problem alone and walks toward the person he trusts most, presents his full confusion honestly, and asks to be taught. When you face a decision that seems to offer no clean path, the Viśiṣṭādvaita move is to seek a relationship of genuine guidance — not to outsource the decision, but to bring your actual confusion, not your curated version of it, into a space of real trust. Surrender here is not passivity; it is the decision to be a student again when your own frame has run out.

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Dvaita

Dvaita's reading asks a pointed question about the moments when you are frozen: are you trying to be the author of an outcome that you have no business owning? The Dhārtarāṣṭras belong to Hari's order of things; Arjuna's job is not to solve the universe but to do his part faithfully. In practice, this means identifying the action that is genuinely yours to take — your role, your responsibility, your available move — and releasing the rest. The paralysis often comes not from the complexity of the situation but from the scope of what you have quietly assumed is your job to fix.

Śuddhādvaita

Puṣṭi-mārga would recognize this moment — when you genuinely cannot calculate your way to the right answer — as a potential opening rather than a failure. The confusion is not a bug; it is what happens when the self-managed life hits its natural limit and something else becomes possible. The practical implication is: instead of redoubling the analysis, notice the exhaustion of the analytical mode itself, and see whether there is something in you that already knows what to do if you stop insisting on being the one who figures it out.

Bhakti

Śrīdhara's Arjuna names something most people feel but rarely say aloud: even success in this situation would be a defeat, because what would be lost in achieving it cannot be replaced by anything the achievement brings. This is a genuinely useful diagnosis for situations where you have been pushing hard toward a goal and something keeps feeling wrong. The question is not 'can I win?' but 'what do I actually lose if I do?' — and whether the thing lost is, in fact, the point. Naming that honestly, as Arjuna does here, is the beginning of an honest choice.

Advaita-Bhakti

Madhusūdana reads Arjuna's crisis as containing, in compressed form, all the ingredients for genuine renunciation: he is already detached from earthly fruits, already disgusted by the ordinary calculus of winning, already sensing that there is a self beneath the social identity that has been running the show. If you find yourself in a situation where neither the professional move nor the personal preference resolves anything, and the conventional rewards on offer feel hollow, Madhusūdana would say: do not rush past that moment. It is not depression — it is the ground being prepared for a different kind of understanding, and it is worth sitting with rather than diagnosing away.

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 2, Verse 6: Krishna to Arjuna — Sāṅkhya-Yoga