BG 2.7 — Sāṅkhya-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 2.7Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · triṣṭubh

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः ।

यच् छ्रेयः स्यान् निश्चितं ब्रूहि तन् मे शिष्यस् ते ऽहं शाधि मां त्वां प्रपन्नम् ॥

kārpaṇya-doṣopahata-svabhāvaḥ

pṛcchāmi tvāṃ dharma-saṃmūḍha-cetāḥ

yac chreyaḥ syān niścitaṃ brūhi tan me

śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam

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

meaning

Arjuna says: my resolve has collapsed under grief, and my mind can no longer tell right from wrong. Tell me plainly what is best; I am your student, and I come to you in surrender.

ekras · bhāṣya

Arjuna takes the step that opens the Gita as a teaching. "My nature is broken by karpanya — by weakness, by pity-for-self. My mind is confused about dharma. I ask you. Tell me for certain what is better. I am your shishya. I have taken refuge in you. Teach me." The whole posture has changed. He had argued. He had refused. He had cited elders, social cost, the cost of victory itself. Now in one verse he sets all of it down.

Ramsukhdas Maharaj reads the move precisely.

Krishna in 2.3 had named the despondency as kshudram hridaya-daurbalyam — petty weakness of the heart. That naming did its work. Arjuna, who had been calling his refusal compassion, dharma, principled restraint, now says karpanya-doshopahata — undone by the defect of weakness. He takes the diagnosis. He admits dharma-sammudha-cetah — my mind is fogged about what dharma even is. Then comes the word that is the hinge of the whole text. Shishyas te 'ham — I am your student. The relationship is reset. Up to this verse, Krishna and Arjuna had been a charioteer and a warrior, a friend and a friend, equals on a chariot. From this verse forward they are guru and shishya.

Ramsukhdas points out that this is when the Gita as upadesh begins. Without prapatti — taking refuge — the teaching cannot enter. With prapatti, every word that follows lands as instruction, not as conversation.

Krishna will speak now for many verses without interruption. He could not have spoken in 2.6. He can speak in 2.8.

Context

where

Chapter 2 · Sāṅkhya-Yoga · meter triṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 2.6

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.

What's going on

Arjuna says: my resolve has collapsed under grief, and my mind can no longer tell right from wrong. Tell me plainly what is best; I am your student, and I come to you in surrender.

Sūtras through this verse (111)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here2.7───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here2.7───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here2.7───→2.47Hold no mine-ness on body or on fruit.

show all 111

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here2.7───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here2.7───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here2.7───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here2.7───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here2.7───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here2.7───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here2.7───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here2.7───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here2.7───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here2.7───→4.6Even the unborn descends through the deluder Durgā.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here2.7───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here2.7───→2.55'Self' here means mind — a single word redirects.

Gauravmoderneminem_dsm_arjuna

'Karpanya-doshopahata-svabhavah prichchhami tvam dharma-sammudha-chetah, shishyastation · station 4/6

───→here2.7───→

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here2.7───→

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here2.7───→2.10Thesis flat

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here2.7───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here2.7───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here2.7───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here2.7───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here2.7───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here2.7───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here2.7───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here2.7───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here2.7───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here2.7───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here2.7───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here2.7───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here2.7───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here2.7───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here2.7───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here2.7───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here2.7───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here2.7───→2.72Standing in this state, one reaches Brahman..

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here2.7───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here2.7───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here2.7───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here2.7───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here2.7───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here2.7───→4.11Fruit proportional to the service offered.

JayatīrthaclassicalG

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

───→here2.7───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here2.7───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here2.7───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here2.7───→2.11Madhva first speaks, Jayatīrtha supplies.

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here2.7───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here2.7───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here2.7───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here2.7───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here2.7───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here2.7───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here2.7───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here2.7───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here2.7───→3.27The modes act, but ego claims the deed.

Ekrasmodernfamily_conflict

Karpanya, the fall to disciplestation · other · station 19/20

───→here2.7───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here2.7───→2.20The unborn dehī

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here2.7───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here2.7───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here2.7───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here2.7───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here2.7───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here2.7───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here2.7───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here2.7───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here2.7───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here2.7───→2.62Brooding breeds attachment

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here2.7───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here2.7───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here2.7───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here2.7───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here2.7───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here2.7───→2.39Wisdom section wound up here.

VallabhaclassicalD

Chapter-opening preludesbetween

2.1Six-verse prelude lays out the whole map.───→here2.7───→3.1Four-verse prelude frames renunciation.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

2.1Pity and despair treated as guests, not host.───→here2.7───→2.10Krishna smiles, then names what's wrong precisely.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here2.7───→2.47Fruit-free action cannot bind

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here2.7───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here2.7───→3.1Drop something inside the act, not the act.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here2.7───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here2.7───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here2.7───→4.7When dharma weakens, the Lord descends to play.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here2.7───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here2.7───→2.11Vallabha quotes his own Nibandha at verse two.

MadhusūdanaclassicalA

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

───→here2.7───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here2.7───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here2.7───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here2.7───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here2.7───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here2.7───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here2.7───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here2.7───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here2.7───→4.11'Yathā' is open; the verb is the gate.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here2.7───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here2.7───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here2.7───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here2.7───→2.10Krishna smiles before the first mā-śucaḥ.

ŚrīdharaclassicalA

The Gītā as raft across griefstation

───→here2.7───→

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here2.7───→4.11However they come, I meet them so.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here2.7───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here2.7───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here2.7───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here2.7───→4.34Knowers will pass it to you by teaching.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here2.7───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here2.7───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here2.7───→4.1Teaching descends; the teacher does not move.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here2.7───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here2.7───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here2.7───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here2.7───→2.47Act, but not for the fruit of acting.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here2.7───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here2.7───→4.11As they approach Me, so do I receive them.

Śabda · lemmas (19 unique · 23 occurrences)

शाधि √śās — to teach, rule, instruct (verbal root) · present imperative 2nd person singular verb
स्वभावः svabhāva — own-nature, innate disposition (sva 'own' + bhāva 'being') · nominative masculine singular noun · also at 5.14
पृच्छामि pra-√cch — to ask, inquire (verbal root) · present indicative 1st person singular verb
ब्रूहि √brū — to speak, say (verbal root) · present imperative 2nd person singular verb

show all 19

त्वाम्·ते tvad ×3 — you (2nd person pronoun stem) · accusative singular noun / genitive singular noun
मे·अहम्·माम् mad ×3 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun / nominative singular noun / accusative singular noun
कार्पण्य kārpaṇya — wretchedness, miserliness (from kṛpaṇa) · compound
दोष doṣa — fault, defect, sin · compound
उपहत upa-√han — (upa- + han: to slay) · compound participle (compound member)
धर्म dharma — duty, law, righteousness; the principle of right action; one's own nature (sva-dharma) · compound
संमूढ sam-√muh — (sam- + muh: to be deluded) · compound participle (compound member)
चेताः cetas — consciousness, mind, awareness · nominative masculine singular noun
यत् yad — which, who (relative pronoun) · nominative neuter singular noun
श्रेयः śreyas — better, superior; the higher good (vs preyas, the pleasant) · nominative neuter singular noun
स्यात् √as — to be (verbal root) · present optative 3rd person singular verb
निश्चितम् niścitam — certainly, decisively (adv. from niścita)
तत् tad — that (distal demonstrative); also 3rd-person pronoun · accusative neuter singular noun
शिष्यः śiṣya — disciple, student (from √śās) · nominative masculine singular noun
प्रपन्नम् pra-√pad — to take refuge in, surrender to (pra- + √pad) · accusative masculine singular participle noun

Praśna · so what (7)

01Why does Arjuna's grief matter philosophically — isn't this just a person having a hard time before a difficult decision?
02What is the difference between asking a friend for advice and formally presenting yourself as a disciple? Why does it matter which mode Arjuna adopts here?

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03Madhusūdana says svarga-type rewards are not true śreyas because they are impermanent — what counts as 'permanent enough' to qualify as real benefit, and does that standard apply to modern goals like career success or relationships?
04Rāmānuja reads Arjuna as concluding that being killed by ignorant men is preferable to sinful victory — is that reasoning sound, and what does it say about when outcomes matter versus when they do not?
05The verse describes two distinct failures: a natural disposition overwhelmed (svabhāva) and an intellect confused about right action (dharma-saṃmūḍha-cetā). Can you have one without the other?
06Surrendering as a śiṣya means accepting that you cannot work out the answer on your own — in what situations is that posture appropriate versus an abdication of personal responsibility?
07Every school agrees that Arjuna's confusion is a turning point, not merely a problem to be fixed. What makes a crisis productive rather than simply paralyzing?

Vyavahāra · try it in your life

Advaita

When you are overwhelmed by a decision involving people you love, notice whether the paralysis comes from genuine ethical complexity or from the deeper assumption that these relationships constitute who you are. Advaita locates the root problem there: as long as you identify with the network of 'mine,' every threat to it will shut down clear thinking. The practical move is not to suppress the grief but to question the identification that makes the grief so total.

Viśiṣṭādvaita

Rāmānuja's Arjuna has done the reasoning, run out of road, and then surrendered. That sequence matters: surrender here is not the first move of a person who never tried, it is the honest admission of someone who tried and found the limits of their own understanding. In practice this means doing your due diligence on a hard problem, then — when you genuinely cannot see — placing the question before someone wiser without pretending you already know.

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Dvaita

Dvaita teaches that your capacities — intelligence, skill, courage — are not self-generated but held in trust from a source greater than you. When those capacities seem to fail, the Dvaita reading of this verse suggests that the failure is information: you are being shown the boundary of autonomous effort so that you will seek instruction rather than double down. Recognizing dependence is not defeat; it is the condition for receiving guidance that actually works.

Śuddhādvaita

Vallabha's tradition sees Arjuna's helplessness as the crack through which grace enters. In everyday terms: the moments when you have nothing left to argue, when your usual competence deserts you entirely, are not moments to manage or recover from quickly. They are openings. Staying in that openness rather than filling it immediately with plans or distractions is what makes receiving possible.

Bhakti

Śrīdhara points out that Arjuna cannot even establish whether walking away from the battle is right or wrong — the confusion is not about which option is better but about the entire framework for deciding. If you find yourself unable to agree on what counts as a good outcome, you are in the same position. The practical step is to name that clearly rather than continuing to debate first-order choices while the framework question goes unaddressed.

Advaita-Bhakti

Madhusūdana distinguishes between goals that are contingent (you might get the result, and even if you do, it may not last) and goals that are permanent by nature. Applying this distinction to modern decisions: before committing major resources to a goal, ask whether it belongs to the aikāntika-ātyantika category or whether you are chasing something that, even if achieved, will simply reset the clock on the same anxiety. Clarity on that question does not require being a renunciant — it just requires honest accounting of what you are actually after.

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 7: Krishna to Arjuna — Sāṅkhya-Yoga