Arjuna asks to survey before acting — is this prudence, avoidance, or the beginning of viveka (discrimination)? How do we tell the difference in our own pauses before difficult action?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

Śrīdhara distinguishes yoddhā (fighter) from yuddha-prekṣaka (spectator): when does strategic reconnaissance become a form of non-engagement, and how do we hold that line?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

Madhusūdana identifies the curiosity of 'who must I fight?' as jñāna itself — is all genuine inquiry a form of knowledge, even when it delays action?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

Rāmānuja notes Arjuna acts the instant he is prompted (tatkṣaṇād eva): what is the difference between prompt obedience born of surrender and prompt obedience born of mere compliance?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

Vallabha frames Arjuna's request to Hṛṣīkeśa as an appeal to the sva-āśrita-jana-poṣaka (nourisher of those who take refuge): what does it mean to ask the one who nourishes us to position us for a confrontation we are not yet ready to face?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

The verse distinguishes yoddhukāmān (those desiring to fight) from those who might want peace: what obligation do we have to correctly identify our actual opponents before engaging, rather than fighting shadows or proxies?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

Arjuna says 'kair mayā saha yoddhavyam' — with whom must I fight? The passive construction (yoddhavyam — it must be fought) implies obligation rather than choice: where in your life are the obligations you have not yet clearly named?

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle. See seven-school commentary at https://gita.ekrasworks.com/gita/1/22.

BG 1.22 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.22Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

यावदेतान् निरीक्षे ऽहं योद्धुकामानवस्थितान् ।

कैर् मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥

yāvad etān nirīkṣe 'haṃ yoddhu-kāmān avasthitān

kair mayā saha yoddhavyam asmin raṇa-samudyame

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

meaning

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle.

ekras · bhāṣya

Arjuna explains why he wants the middle position. "Until I have seen those who stand ready to fight, until I know who I must face in this war-effort." The verb is nirikshe — not just to see, but to scrutinize, to examine carefully. The prefix nis sharpens the looking. He doesn't want a glance; he wants a careful study. Yoddhu-kaman avasthitan — those who stand here eager to fight. The phrase carries no judgment yet. They are just standing, eager. Kair maya saha yoddhavyam — with whom I must fight. Saha means "with" but also "alongside" — the same Sanskrit root. The grammar carries a question Arjuna may not be hearing himself ask: who am I going to fight, and who am I really standing alongside? In a kshatriya war between cousins, both questions have the same answer. The careful examination Arjuna is requesting is exactly what will undo him in the next few verses. He has not yet looked. When he looks, he will see his teachers, his uncles, his grandfather, his cousins. The seeing will become the seeing-too-much that breaks him. He has asked Krishna for the position from which the war becomes impossible to begin.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.21

Arjuna said to Krishna: drive my chariot out between the two armies and hold it there, Acyuta.

What's going on

Place my chariot where I can see all those who stand ready to fight, and let me know who I must face in this battle.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.22───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.22───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.22───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.22───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.22───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.22───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.22───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.22───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.22───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.22───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.22───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.22───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.22───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.22───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.22───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.22───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.22───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.22───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.22───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.22───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.22───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.22───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.22───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.22───→3.27The modes act, but ego claims the deed.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.22───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.22───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.22───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.22───→2.13Bodies pass, the dehī does not

Ekrasmodernstress

Stress — panic to shelterapproach · v2

───→here1.22───→1.29The body fails

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.22───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.22───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.22───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.22───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.22───→2.62Brooding breeds attachment

Ekrasmodernfamily_conflict

Family Conflictapproach · other

───→here1.22───→1.31Bad omens

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.22───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.22───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.22───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.22───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.22───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.22───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.22───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.22───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.22───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.22───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.22───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.22───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.22───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.22───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.22───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.22───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.22───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.22───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.22───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.22───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.22───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.22───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.22───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.22───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.22───→2.11Madhva first speaks, Jayatīrtha supplies.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.22───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.22───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.22───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaapproach

───→here1.22───→1.28Arjuna at the edge: 'Drishtvemam svajanam Krishna yuyutsum samupasthitam, sidant

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.22───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.22───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.22───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.22───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.22───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.22───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.22───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.22───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.22───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.22───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.22───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.22───→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.───→here1.22───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.1See Viṭṭhaleśa's hand for chapter one's gloss.───→here1.22───→1.31The despondency catalogue goes to Viṭṭhaleśa.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.22───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.22───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.22───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.22───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.22───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.22───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.22───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.22───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.22───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.22───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.22───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.22───→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.───→here1.22───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.22───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.22───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.22───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.22───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.22───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.22───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.22───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.22───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (13 unique · 14 occurrences)

निरीक्षे nir-√īkṣ — to look attentively (nis- + √īkṣ) · present indicative 1st person singular verb · also at 1.24, 1.25
अवस्थितान् ava-√sthā — state, condition, situation · accusative masculine plural participle noun

show all 13

अहम्·मया mad ×2 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · nominative singular noun / instrumental singular noun
यावत् yāvat — as much as, while, until
एतान् etad — this (proximal demonstrative) · accusative masculine plural noun
योद्धु yoddhu — to fight (infin. of √yudh) · compound
कामान् kāma — desire, lust, sensual pleasure · accusative masculine plural noun · also at 2.55, 2.71, 7.22
कैः ka — who? what? (interrogative) · instrumental masculine plural noun
सह saha — with, together with
योद्धव्यम् yudh — to fight (verbal root); battle · nominative neuter singular gdv noun
अस्मिन् idam — this (proximal demonstrative) · locative masculine singular noun
रण raṇa — battle, war · compound
समुद्यमे samudyama — exertion, undertaking (sam- + ud- + √yam) · locative masculine singular noun

Praśna · so what (7)

01Arjuna asks to survey before acting — is this prudence, avoidance, or the beginning of viveka (discrimination)? How do we tell the difference in our own pauses before difficult action?
02Śrīdhara distinguishes yoddhā (fighter) from yuddha-prekṣaka (spectator): when does strategic reconnaissance become a form of non-engagement, and how do we hold that line?

show all 7

03Madhusūdana identifies the curiosity of 'who must I fight?' as jñāna itself — is all genuine inquiry a form of knowledge, even when it delays action?
04Rāmānuja notes Arjuna acts the instant he is prompted (tatkṣaṇād eva): what is the difference between prompt obedience born of surrender and prompt obedience born of mere compliance?
05Vallabha frames Arjuna's request to Hṛṣīkeśa as an appeal to the sva-āśrita-jana-poṣaka (nourisher of those who take refuge): what does it mean to ask the one who nourishes us to position us for a confrontation we are not yet ready to face?
06The verse distinguishes yoddhukāmān (those desiring to fight) from those who might want peace: what obligation do we have to correctly identify our actual opponents before engaging, rather than fighting shadows or proxies?
07Arjuna says 'kair mayā saha yoddhavyam' — with whom must I fight? The passive construction (yoddhavyam — it must be fought) implies obligation rather than choice: where in your life are the obligations you have not yet clearly named?

Vyavahāra · try it in your life

Advaita

Before any high-stakes confrontation — a difficult conversation, a professional conflict, a life decision — pause and ask: am I seeing this situation clearly, or am I reacting to a projection? The survey Arjuna requests is the practice of stepping back just far enough to see the whole field before the discriminating faculty (viveka) can operate. This is not delay; it is the condition of non-reactive action. In Śaṅkara's frame, the 'enemy' who matters most is the one within — the one who mistakes the temporary battlefield for ultimate reality.

Viśiṣṭādvaita

When you receive clear direction from someone you trust — a mentor, a teacher, the inner pull of conscience — act immediately and completely (tatkṣaṇād eva, at that very instant). Rāmānuja's Arjuna does not deliberate after Bhagavān directs the chariot; he acts and then surveys. The lesson for everyday life: surrender to trustworthy guidance first, survey the consequences second. Hesitation between trust and action is the gap where anxiety lives.

show all 6

Dvaita

In any undertaking assigned to you by legitimate authority — a role, a responsibility, a calling — map the actual terrain of that assignment before engaging. Madhva's Arjuna is a jīva doing a job given by Hari; 'with whom must I fight?' is a servant clarifying his specific duty. The everyday practice: before taking on any serious commitment, spend real time identifying exactly who and what you are accountable to, rather than assuming you already know.

Śuddhādvaita

Vallabha's Arjuna turns toward Hṛṣīkeśa — the one who delights in nourishing those who depend on him — and asks simply to be positioned well. The everyday application: when you face a situation you cannot fully see, turn toward the source of your sustenance (a relationship, a practice, a community) and ask only to be placed where you can see clearly. You do not need to solve it alone. The request itself, made to the right recipient, is already an act of participation in something larger.

Bhakti

Śrīdhara's verse draws a sharp line: a fighter who pauses to look is not a spectator — the look is part of the fight, if its purpose is to answer 'with whom must I actually engage?' In everyday terms: when you feel the pull to observe a situation rather than act in it, test the quality of your observation. Is it purposive — aimed at clarifying your specific obligation — or is it a way of deferring the discomfort of engagement? Purposive observation is action; deferral disguised as observation is avoidance.

Advaita-Bhakti

Madhusūdana calls Arjuna's curiosity 'mahad idam kautukam' — a great curiosity — and identifies it as the seed of jñāna. The everyday practice: treat your genuine questions about what you are actually facing — not rhetorical questions, not anxiety loops, but real inquiry into who and what you are up against — as a form of knowledge-work. The curiosity that asks 'who exactly must I engage with here?' is not weakness; it is the first movement of intelligence. Honour it by letting it be thorough before you act.

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 22: Arjuna to Krishna — Arjuna-Viṣāda-Yoga