If the body's collapse (trembling, burning, falling bow) is the first honest signal in the Gītā, what does that say about the relationship between physiological truth and spiritual readiness?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

Rāmānuja reads Arjuna's sweating limbs as greatness; Advaita reads them as ajñāna. Can both be simultaneously true, and what is at stake in choosing one frame over the other?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

Madhusūdana maps each symptom to an interior state — trembling to instability, skin-burning to inner anguish. How does this differ from a modern somatic or trauma-theory reading, and where do the two frameworks converge or conflict?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

Vallabha says the collapse is Kṛṣṇa's own clearing operation — removing every worldly āśraya (refuge) before grace can enter. Is there a meaningful distinction between 'I collapsed' and 'I was collapsed by the Beloved'?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

The bow (Gāṇḍīva) falls before any teaching begins. In a tradition that prizes instrument-mastery above almost everything, what does it mean that the teaching only becomes possible after the instrument is dropped?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

Śrīdhara distinguishes four separate somatic signals. Does naming them individually — rather than calling it 'grief' — change what kind of intervention is possible?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

Three of the six schools lack bhāṣya on this verse (Śaṅkara beginning only at 2.10; Madhva absent). What does the commentarial silence itself say about where these traditions locate the real beginning of the Gītā's teaching?

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end. See seven-school commentary at https://gita.ekrasworks.com/gita/1/29.

BG 1.29 — Arjuna-Viṣāda-Yoga

Bhagavad Gītā 1.29Chapter 1 · Arjuna-Viṣāda-Yoga · Arjuna → Krishna · anuṣṭubh

सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।

वेपथुश् च शरीरे मे रोमहर्षश् च जायते ॥

sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati

vepathuś ca śarīre me romaharṣaś ca jāyate

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

meaning

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end.

ekras · bhāṣya

Arjuna's body begins to fail. "My limbs sink, my mouth parches, trembling runs through my body, my hair stands on end." Each line names a specific somatic event. Sidanti gatrani — the limbs are giving way. Mukham parishushyati — the mouth dries. Vepathuh — trembling. Romaharsha — hair standing on end. This is the autonomic nervous system in fight-or-flight collapse. The body that lifted the bow at 1.20 is now in panic. The Gita knows the body before psychology will give it a name. Two and a half thousand years before the DSM listed the criteria of a panic attack — sweating, trembling, mouth-drying, accelerated heart, sense of doom — Vyasa wrote them into Arjuna's lines. Eminem's Lose Yourself opens with the same body: His palms are sweaty, knees weak, arms are heavy. The catalogue matches because the situation matches — a person on the edge of an action they cannot avoid, the body filing its objection through every organ at once. Arjuna is not weak. He has fought before. He has won before. The body's failure here is not lack of strength; it is the body refusing to participate in what the man is being asked to do. The same mechanism that says don't-do-this in a brief panic attack says don't-do-this here, on the field.

Context

where

Chapter 1 · Arjuna-Viṣāda-Yoga · meter anuṣṭubh

who speaks

Arjuna → Krishna

preceded by — BG 1.28

Flooded with compassion, Arjuna spoke in grief to Krishna: seeing his own people arrayed there, hungry to fight.

What's going on

My limbs are giving way, my mouth is parching, trembling runs through my body, and my hair stands on end.

Sūtras through this verse (99)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here1.29───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here1.29───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here1.29───→2.47Hold no mine-ness on body or on fruit.

show all 99

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here1.29───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here1.29───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here1.29───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here1.29───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here1.29───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here1.29───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here1.29───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here1.29───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here1.29───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here1.29───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here1.29───→2.55'Self' here means mind — a single word redirects.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here1.29───→

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here1.29───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here1.29───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here1.29───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here1.29───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here1.29───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here1.29───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here1.29───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here1.29───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here1.29───→3.27The modes act, but ego claims the deed.

Ekrasmodernstress

Stress — panic to shelterstation · v2 · station 1/8

───→here1.29───→

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here1.29───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here1.29───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here1.29───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here1.29───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here1.29───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here1.29───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here1.29───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here1.29───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here1.29───→2.62Brooding breeds attachment

Ekrasmodernfamily_conflict

Family Conflictapproach · other

───→here1.29───→1.31Bad omens

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here1.29───→2.10Thesis flat

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here1.29───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here1.29───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here1.29───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here1.29───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here1.29───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here1.29───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here1.29───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here1.29───→2.72Standing in this state, one reaches Brahman..

ĀnandagiriclassicalB

Three hexads = tat tvam asiapproach

───→here1.29───→2.1First hexad opens, tvam-pada implicit.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here1.29───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here1.29───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here1.29───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here1.29───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here1.29───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here1.29───→2.39Wisdom section wound up here.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here1.29───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here1.29───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here1.29───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here1.29───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here1.29───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalG

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

───→here1.29───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here1.29───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here1.29───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here1.29───→2.11Madhva first speaks, Jayatīrtha supplies.

Gauravmoderneminem_dsm_arjuna

'Vepathush cha sharire me roma-harshash cha jayate.' Trembling, hair standing onstation · station 2/6

───→here1.29───→

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

1.1Discrimination overrun by grief and confusion.───→here1.29───→2.1Pity and despair treated as guests, not host.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here1.29───→2.47Fruit-free action cannot bind

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here1.29───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here1.29───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here1.29───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here1.29───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here1.29───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here1.29───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here1.29───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

MadhusūdanaclassicalA

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

───→here1.29───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here1.29───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here1.29───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here1.29───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here1.29───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here1.29───→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.───→here1.29───→11.50Sañjaya names the viśva-rūpa as witness.

VallabhaclassicalJ

Strategic silence — pointers, not absencesbetween

1.1See Viṭṭhaleśa's hand for chapter one's gloss.───→here1.29───→1.31The despondency catalogue goes to Viṭṭhaleśa.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here1.29───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here1.29───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here1.29───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here1.29───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here1.29───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here1.29───→2.10Krishna smiles before the first mā-śucaḥ.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here1.29───→3.1Drop something inside the act, not the act.

VallabhaclassicalD

Chapter-opening preludesapproach

───→here1.29───→2.1Six-verse prelude lays out the whole map.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here1.29───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here1.29───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here1.29───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here1.29───→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.───→here1.29───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

1.1The first epithet: supremely compassionate.───→here1.29───→4.7When right wanes, I take a body.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here1.29───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here1.29───→3.30Lay every act in Me; I move within.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here1.29───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here1.29───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here1.29───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here1.29───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here1.29───→2.47Act, but not for the fruit of acting.

Śabda · lemmas (10 unique · 13 occurrences)

सीदन्ति √sad — to sit, sink (verbal root) · present indicative 3rd person plural verb

show all 10

च ca ×3 — and; (homonym: also the consonant ca)
मम·मे mad ×2 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun
गात्राणि gātra — limb, body · nominative neuter plural noun
मुखम् mukha — face, mouth; gateway · nominative neuter singular noun
परिशुष्यति pari-√śuṣ — to dry up completely (pari- + √śuṣ) · present indicative 3rd person singular verb
वेपथुः vepathu — trembling, shivering (from √vep) · nominative masculine singular noun
शरीरे śarīra — body · locative neuter singular noun · also at 2.20, 11.13
रोमहर्षः romaharṣa — horripilation, hair standing on end (roman + harṣa) · nominative masculine singular noun
जायते √jan — to be born; to produce (verbal root) · present indicative 3rd person singular verb

Praśna · so what (7)

01If the body's collapse (trembling, burning, falling bow) is the first honest signal in the Gītā, what does that say about the relationship between physiological truth and spiritual readiness?
02Rāmānuja reads Arjuna's sweating limbs as greatness; Advaita reads them as ajñāna. Can both be simultaneously true, and what is at stake in choosing one frame over the other?

show all 7

03Madhusūdana maps each symptom to an interior state — trembling to instability, skin-burning to inner anguish. How does this differ from a modern somatic or trauma-theory reading, and where do the two frameworks converge or conflict?
04Vallabha says the collapse is Kṛṣṇa's own clearing operation — removing every worldly āśraya (refuge) before grace can enter. Is there a meaningful distinction between 'I collapsed' and 'I was collapsed by the Beloved'?
05The bow (Gāṇḍīva) falls before any teaching begins. In a tradition that prizes instrument-mastery above almost everything, what does it mean that the teaching only becomes possible after the instrument is dropped?
06Śrīdhara distinguishes four separate somatic signals. Does naming them individually — rather than calling it 'grief' — change what kind of intervention is possible?
07Three of the six schools lack bhāṣya on this verse (Śaṅkara beginning only at 2.10; Madhva absent). What does the commentarial silence itself say about where these traditions locate the real beginning of the Gītā's teaching?

Vyavahāra · try it in your life

Advaita

When the body freezes, sweats, or shakes before a hard decision, treat those signals as diagnostic: they indicate that the ego-structure (ahaṃkāra) has mistakenly made itself responsible for outcomes it cannot control. The Advaita practice is not to suppress the trembling but to notice the witness (sākṣin) who is aware of the trembling — and to ask whether that witness is also shaking, or steady. The shaking is in the upādhi (the limiting body-instrument); the ātman is not.

Viśiṣṭādvaita

When deep love for someone — a child, a colleague, a community — produces physical anguish at the prospect of harming them, do not override that anguish quickly. Rāmānuja says Arjuna's sweating body is the sign of a mahāmanā, not a weak one. Sit with the anguish long enough to ask whether it can be converted: can my care for these people become fuel for serving them rightly under Bhagavān's direction rather than fuel for paralysis? Re-direction, not suppression, is the Viśiṣṭādvaita move.

show all 6

Dvaita

When you arrive at a moment of crisis and your body fails you — plans dissolve, competence evaporates — Dvaita reads this as the jīva's built-in reminder that self-sovereignty is not available. The practical response is not to rebuild willpower but to consciously shift the locus of dependence: 'I cannot hold this. Hari holds it.' The collapse is not the problem; the problem is the delay between the collapse and the surrender.

Śuddhādvaita

When every strategy you have tried fails simultaneously — career, relationship, health, plan all breaking at once — Vallabha's reading suggests that this is not punishment but preparation. Puṣṭi-mārga asks: what false āśraya (refuge) has been cleared by this collapse? Make a literal list. The clearing is Kṛṣṇa's work; what remains after every worldly refuge is removed is the only refuge that was never contingent. The spinning mind (bhramatīva) is the last symptom before grace becomes receivable.

Bhakti

Śrīdhara's four-symptom vocabulary — trembling, piloerection, falling grip, burning skin — offers a practical self-assessment protocol before any high-stakes action. Name each symptom separately rather than labeling the whole state 'anxiety' or 'fear.' Which signal is loudest? Trembling (instability of ground) calls for a different response than skin-burning (inner anguish about harm). Specific naming opens specific response; the bhakti tradition's precision with inner states is itself a discipline, not merely description.

Advaita-Bhakti

Madhusūdana's mapping — Gāṇḍīva falling as the exterior sign of interior adhairya (failure of steadiness) — offers a precise life-practice: track the moment your primary instrument (your voice in a conversation, your pen at a desk, your hands at a craft) becomes unreliable, and read that as the surface signal of a deeper inner burning (antaḥsantāpa). The question is not 'why did my hand shake?' but 'what is the inner fire that the shaking skin is reporting?' Answering that deeper question with both Advaita honesty (this is ignorance) and bhakti warmth (Kṛṣṇa is already present here) is the synthesis Madhusūdana is modeling.

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 1, Verse 29: Arjuna to Krishna — Arjuna-Viṣāda-Yoga