BG 18.72 — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.72Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · Pārtha (also: Dhanañjaya) · anuṣṭubh

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।

कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥

kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā

kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya

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

meaning

Did you hear all this with a focused mind, Arjuna? Has the bewilderment that ignorance planted in you been destroyed?

ekras · bhāṣya

Kachit — has it indeed. Etat shrutam — this been heard. Partha tvaya — by you, Partha. Ekagrena chetasa — with one-pointed mind. Kachit ajnana-sammohah pranashtah te — has the delusion-from-ignorance been destroyed. Dhananjaya.

Krishna asks Arjuna two precise questions: did you hear with full attention, and has the ajnana-sammoha — the delusion that drove your refusal to fight — been destroyed? Shankara reads Krishna asking whether Arjuna has heard with ekagra-chetas — not merely with ears but with viveka. The central question: whether ajnana-sammoha — the delusion which is the root cause of samsara and which first drove Arjuna to declare 'na yotsyami' in 1.46 — has been decisively eliminated. The chapter's pedagogical confirmation moment lands here.

Madhusudana frames Krishna's question as teaching about the guru's dharma: the karunika guru must labor until jnana-utpatti is confirmed in the student. This question tests whether that threshold has been crossed. Ekagra hearing is distinguished from mere shravana — it means artha-avadharana, comprehension of meaning, not phonetic catching alone. The chapter's pedagogical model is precise.

Ramanuja anchors Krishna's question in the specific delusion that made Arjuna say na yotsyami — a delusion rooted in confusion about the nature of jivas and their relationship to Bhagavan. Listening with avahita-chetasa is itself an act of bhakti-yoga preparation; hearing the Lord's word with full surrender is already the beginning of liberation. The destruction of ajnana-sammoha is the bhakta's confirmed entry into the kainkarya-relation.

Madhva reads the svatantra Hari turning to question the paratantra-jiva: has the teaching been received with ekagra-chetas? The two kachit interrogatives press on two distinct matters — reception and liberation. The bheda-frame: real hearing, real reception-or-not, real liberation-or-not; the verse is the operational moment when the bhakta confirms what has happened in him.

Vallabha's terse comment notes Krishna's question itself is savadhana-karana — an act of making the disciple alert — reflecting the Lord's lila-prasada in drawing the bhakta's whole being into wakefulness. The ajnana-sammoha that is destroyed is the forgetting of one's identity as Krishna's own; its destruction is not intellectual but direct experience. Pushti-marga: the question itself is grace-flow.

Shridhara reads Krishna's question as motivated by the possibility of further upadesha if samyag-bodha has not yet arisen. The ajnana-sammoha is glossed as tattvaja-na-krito viparyayah — the inversion of reality caused by ignorance of the true nature of the self. Ekagra-chetasa hearing is the precondition; only when the mind is fully collected can the inversion be lifted. The chapter's confirmation-moment is delivered with structural precision.

Context

where

Chapter 18 · Mokṣa-Sannyāsa-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Pārtha (also: Dhanañjaya)

preceded by — BG 18.71

Even a person who only hears this teaching with faith and without envy will be freed and reach the auspicious worlds of those who have done good.

What's going on

Did you hear all this with a focused mind, Arjuna? Has the bewilderment that ignorance planted in you been destroyed?

Sūtras through this verse (113)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

13.1Two niṣṭhās, three kāṇḍas — keystone.───→here18.72───→18.78Sealed: the means stands on the end stands.

RamsukhdasclassicalA

What binds you (and how to let go)exit

18.1Renouncing means cutting the false relationship.───→here18.72───→

RāmānujaclassicalA

World as the Lord's body (antaryāmin)exit

18.61Beings as on a machine.───→here18.72───→

show all 113

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

15.20The closing verse names Krishna as the supreme.───→here18.72───→18.78Vyāsa, Śaṅkara, and I: one lineage named.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

11.1Arjuna marks the universal moha cured.───→here18.72───→18.73Confusion gone, memory gained — the cure complete.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaexit · other

18.66Take refuge in Me alone───→here18.72───→

MadhusūdanaclassicalB

Different students need different teachingsexit

18.1Three kinds of renouncing, one for each grade.───→here18.72───→

MadhusūdanaclassicalC

Action purifies before knowing can landexit

18.55Even hearing and reflecting need purity.───→here18.72───→

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingexit

18.66Drop every duty; take refuge in Me alone.───→here18.72───→

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesexit

18.55Bhakti is the engine of the highest knowing.───→here18.72───→

MadhusūdanaclassicalG

Knowing and acting cannot run togetherexit

18.1At the very end, the line still holds.───→here18.72───→

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanexit

18.66Final refuge in Me is final refuge in the ground.───→here18.72───→

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runexit

18.55Knowing burns ignorance; body burns its arc.───→here18.72───→

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicexit

18.1Even renouncing splits into three by disposition.───→here18.72───→

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

15.20Whole teaching named guhyatamaṃ śāstram.───→here18.72───→18.78Colophon: three kāṇḍas, one śāstra.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

18.66Final word read as the last upasaṃhāra.───→here18.72───→18.78Colophon: the recap becomes the seal. Anchor.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

11.50Sañjaya names the viśva-rūpa as witness.───→here18.72───→18.74The frame closes: 'I heard this dialogue.'

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here18.72───→

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledexit

18.66Arjuna lacks formal saṃnyāsa-fitness.───→here18.72───→

ĀnandagiriclassicalD

Praśna-bīja chapter openingsexit

18.1Final chapter compresses seed and answer.───→here18.72───→

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyaexit

18.66Closing verse opened by doubt-and-answer.───→here18.72───→

ĀnandagiriclassicalF

Which karma? — fourfold typologyexit

18.1Tyāga and saṃnyāsa named distinct.───→here18.72───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here18.72───→

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiexit

18.1Tyāga = renouncing the relationship.───→here18.72───→

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelexit

18.66Surrender read inside the niṣṭhā-dvaya frame.───→here18.72───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstexit

18.1Final chapter opens with the same form.───→here18.72───→

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketexit

18.66Drop every dharma, take refuge in Me.───→here18.72───→

VedāntadeśikaclassicalB

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

18.66The phala-vilamba grief is what 18.66 closes.───→here18.72───→

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentexit

18.61The Lord turns all beings mounted on a machine.───→here18.72───→

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionexit

18.66The 'sarva' includes 9.32's whole span.───→here18.72───→

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorexit

18.66Counterfeit reasonings named, then rejected.───→here18.72───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionexit

18.1Tyāga-question resolves ch. 16-17's typology.───→here18.72───→

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationexit

18.66The carama-śloka extracts what's common.───→here18.72───→

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefexit

18.66Final mā-śucaḥ closes the long-path grief.───→here18.72───→

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyaexit

18.66'Mām' in the carama- śloka = ārādhya of 9.24.───→here18.72───→

RamsukhdasclassicalB

This human birth — your one chance to actexit

18.46Worship the One through your own work.───→here18.72───→

RamsukhdasclassicalC

Desire is the root — not actionexit

18.49Free of longing everywhere — same goal.───→here18.72───→

RamsukhdasclassicalD

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

18.19Knowledge, action, doer, each one threefold.───→here18.72───→

RamsukhdasclassicalE

Your own work as worshipexit

18.60What nature compels, do it as worship.───→here18.72───→

RamsukhdasclassicalF

Surrender — the single shelterexit

18.66Drop every dharma, take refuge in Me.───→here18.72───→

RamsukhdasclassicalG

Equanimity in everythingexit

18.54The goal is just sameness toward all.───→here18.72───→

RamsukhdasclassicalH

All paths arrive at the same roomexit

18.66Devotion's flagship, and the closing door.───→here18.72───→

RamsukhdasclassicalI

The Lord already inside the heartexit

18.61He turns all beings mounted on a machine.───→here18.72───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here18.72───→

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

18.66Grieve not — I free you from every sin.───→here18.72───→18.73My delusion is gone, memory restored.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathexit · v2

18.66Abandon all dharmas───→here18.72───→

Ekrasmodernstress

Stress — panic to shelterexit · v2

18.66Take refuge───→here18.72───→

Ekrasmodernbhakti

Bhakti — devotion pathexit · v2

18.66Take refuge in Me alone───→here18.72───→

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentexit · v2

18.49Naishkarmya-siddhi───→here18.72───→

Ekrasmodernleadership

Leadership — svadharma in actionexit · v2

18.48No work is fault-free───→here18.72───→

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesexit · v2

18.61Lord at the heart───→here18.72───→

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaexit · v2

18.61Lord at the heart, beings spinning───→here18.72───→

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here18.72───→

Ekrasmodernforgiveness

Forgivenessexit · other

18.66All debts dissolved───→here18.72───→

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaexit · other

18.16Soul's non-doership, not Self's───→here18.72───→

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaexit · other

18.66Bheda-pratyaya dissolved───→here18.72───→

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downexit

18.66Knowledge alone is the means of liberation.───→here18.72───→

ŚaṅkaraclassicalC

Knowledge plus action will not save youexit

18.66The combined-path view named and dismantled.───→here18.72───→

ŚaṅkaraclassicalD

The fit student vs the unfit studentexit

18.41Each order's work is born of its own nature.───→here18.72───→

ŚaṅkaraclassicalE

Ignorance is the only enemyexit

18.66Beginningless habit ends only with self-knowledge.───→here18.72───→

ŚaṅkaraclassicalI

The lover and the knower are one personexit

18.55Knowledge-standing IS the highest devotion.───→here18.72───→

ŚaṅkaraclassicalJ

Scripture stands behind every claimexit

18.66Renounce all dharmas — śruti ratifies.───→here18.72───→

ŚaṅkaraclassicalK

Liberation while still embodiedexit

18.49Action-freedom is standing in immediate liberation.───→here18.72───→

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)exit

18.66The teaching closes with one command.───→here18.72───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)exit

18.1The closing chapter gathers all questions.───→here18.72───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)exit

18.66Keep acting; drop ownership.───→here18.72───→

RāmānujaclassicalE

Bhakti as continuous recollectionexit

18.65Recollection like sight: the final command.───→here18.72───→

RāmānujaclassicalG

Māyā is real causal powerexit

18.61The yantrin reading forecloses the residue.───→here18.72───→

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaexit

18.66Drop every dharma.───→here18.72───→

RāmānujaclassicalI

Vibhūti as evidence for antaryāminexit

18.46The cluster is recalled.───→here18.72───→

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata simileexit

18.66Drop all dharmas; relation settled.───→here18.72───→

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktaexit

18.19Each instrument threefold.───→here18.72───→

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here18.72───→

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeexit

18.14Of the five causes, Viṣṇu is the prime mover.───→here18.72───→

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksexit

18.16'I am not the doer' names the soul, not Self.───→here18.72───→

MadhvaclassicalT6

Citation is the spine — texts carry the loadexit

18.14Āyāsya-śruti closes the agency question.───→here18.72───→

MadhvaclassicalT7

Action and knowledge — never rivalsexit

18.2The ritualists' śruti fixes the closing definition.───→here18.72───→

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneexit

18.66Drop every refuge, take the One refuge.───→here18.72───→

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotexit

18.66The closing verdict is sealed by its own authority.───→here18.72───→

MadhvaclassicalT12

Closure by gloss — the small repertoireexit

18.65'Me' at the end carries fifteen chapters of gloss.───→here18.72───→

VallabhaclassicalA

Two paths — rule-bound and grace-onlyexit

18.66Drop every duty; take refuge in Me alone.───→here18.72───→

VallabhaclassicalB

Grace alone — the technical markexit

18.66Final verse — pure grace, nothing else.───→here18.72───→

VallabhaclassicalC

Drop the doer, not the deedexit

18.66Drop only rival worships, never your nature.───→here18.72───→

VallabhaclassicalD

Chapter-opening preludesexit

18.1Closing chapter's prelude seals the program.───→here18.72───→

VallabhaclassicalF

Soul as part of the highest Personexit

18.55By love alone the soul knows what and whose it is.───→here18.72───→

VallabhaclassicalG

The Lord plays — calf-affection, not contractexit

18.65The chariot-driving Lord is the calf-affection ocean.───→here18.72───→

VallabhaclassicalH

Stilling the mind — into the Lordexit

18.66The avatāra exists for the sake of total mind-rest.───→here18.72───→

VallabhaclassicalI

A closed three-source citation gridexit

18.66The carama-śloka is cross-stitched to Nibandha.───→here18.72───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here18.72───→

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

18.66I shall release you from every wrong.───→here18.72───→18.73My delusion is gone. Memory is restored.

ŚrīdharaclassicalB

The Lord descends out of compassionexit

18.64Hear the supreme word spoken because dear.───→here18.72───→

ŚrīdharaclassicalC

Devotion is both the way and the homeexit

18.66Take refuge in Me; I free you of all.───→here18.72───→

ŚrīdharaclassicalF

The Lord inside as inner rulerexit

18.62Let go of self-claim; take refuge there.───→here18.72───→

ŚrīdharaclassicalG

Soul as His portion, neither cut nor identicalexit

18.55He enters Me; he is not absorbed away.───→here18.72───→

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneexit

18.66I shall release you; do not grieve.───→here18.72───→

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineexit

18.1The eighteenth gathers the whole Gītā in one.───→here18.72───→

AbhinavaguptaclassicalB

Recognition, not additionbetween

11.55See the world as Śiva's own body.───→here18.72───→18.73Confusion gone — but Anugītā still waits.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerbetween

18.63More secret even than Vedānta itself.───→here18.72───→18.73Tvat-prasādāt — Arjuna ratifies the sūtra.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsexit

18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara───→here18.72───→

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here18.72───→

Gauravmodernheart_leadership

Heart Leadershipexit

18.61'Ishvarah sarva-bhutanam hrid-deshe'rjuna tishthati.' The Lord stands in the hea───→here18.72───→

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyexit

18.46'Yatah pravrittir bhutanam yena sarvam idam tatam, sva-karmana tam abhyarchya si───→here18.72───→

Gauravmodernkarma_yoga_hand

Karma Yoga Handexit

18.47Pointing finger. Svadharma. 'Shreyan svadharmo vigunah para-dharmat svanushthita───→here18.72───→

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101exit

18.66Closing pillar in the longer CHI deliveries. 'Sarva-dharman parityajya mam ekam ───→here18.72───→

AbhinavaguptaclassicalE

Field and field-knower as Parameśvaraexit

18.61He turns all beings like a great machine.───→here18.72───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here18.72───→

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesexit

18.62Three names yoked — one referent sealed.───→here18.72───→

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionexit

18.66Drop the agent-action-fruit grid altogether.───→here18.72───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedexit

18.66Drop varṇāśrama too is blocked here.───→here18.72───→

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaexit

18.1Renunciation closes; threads converge.───→here18.72───→

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitexit

18.66All-dharma surrender is the apex grade.───→here18.72───→

JayatīrthaclassicalH

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

18.11No full renouncer; tyāga is of fruit.───→here18.72───→

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableexit

18.66Dharma as upalakṣaṇa of its own results.───→here18.72───→

Śabda · lemmas (11 unique · 13 occurrences)

पार्थ pārtha — son of Pṛthā (Kuntī); epithet of Arjuna · vocative masculine singular noun · also at 1.25, 1.26, 1.28, 1.29, 1.30, 2.3 +40
चेतसा cetas — consciousness, mind, awareness · instrumental neuter singular noun
धनञ्जय dhanaṃjaya — winner of wealth (epithet of Arjuna) · vocative masculine singular noun · also at 1.15, 4.41, 12.9, 18.29

show all 11

कच्चित् kaccit ×2 — perhaps, I hope (interrog. particle)
त्वया·ते tvad ×2 — you (2nd person pronoun stem) · instrumental singular noun / genitive singular noun
एतत् etad — this (proximal demonstrative) · nominative neuter singular noun
श्रुतम् √śru — to hear (verbal root) · nominative neuter singular participle noun
एकाग्रेण ekāgra — one-pointed, concentrated (eka + agra) · instrumental neuter singular noun
अज्ञान ajñāna — ignorance, lack of knowledge (a- + jñāna) · compound
सम्मोहः sammoha — delusion (sam- 'completely' + moha 'confusion') · nominative masculine singular noun
प्रनष्टः pra-√ṇaś — to perish utterly (pra- + √naś) · nominative masculine singular participle noun

Praśna · so what (6)

01What is the difference between hearing a teaching and truly receiving it — and how does one know which has occurred?
02Why does Krsna ask twice with 'kaccit' (whether... whether) rather than once — what does the doubling of the question do?

show all 6

03The verse marks a pivot: the teaching is over, the question is now to the student. What shifts in a relationship when the teacher stops speaking and asks?
04Ajnana-sammohah is a compound: ignorance-plus-delusion. Why is ignorance insufficient to name the problem — what does sammohah (bewilderment, intoxication) add?
05Pranastah suggests not mere absence but destruction. What is the difference between the delusion being absent, dormant, and destroyed?
06At what point does received knowledge become lived understanding — and can one assess this in oneself or only be assessed by another?

Vyavahāra · try it in your life

Advaita

After a long difficult conversation or learning session, stop before acting and ask yourself: 'have I actually understood this, or only heard the words?' The test is whether the confusion that drove you into the conversation has dissolved — not whether you can repeat the content.

Viśiṣṭādvaita

When you complete a meaningful practice or study, bring it to a moment of gratitude and dedication to the source: the understanding you received is not self-generated but given. This act of acknowledging reception converts acquired knowledge into a relational bond.

show all 6

Dvaita

Recognize when you are claiming ownership of an insight that came through another. The delusion most worth examining is the subtle one: 'I figured this out.' Correct attribution — that knowledge flows through you from a greater source — is itself a form of the delusion's destruction.

Śuddhādvaita

Let the question asked of you by someone who cares about your understanding be received as a gift rather than a test. Being checked on — 'did that land?' — is an act of love; the checking itself is often where the understanding deepens.

Bhakti

Before moving on from any significant learning, pause and name the specific confusion or false belief that you held before. If you cannot name what was wrong before, you have not yet confirmed the understanding; naming the old error is the evidence that it has been displaced.

Advaita-Bhakti

A good mentor or teacher does not declare your growth for you — they ask. Practice both sides: as a student, welcome being asked 'has this changed something?' as a signal of care; as a guide, resist the urge to assume someone has understood just because they have listened attentively.

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 18, Verse 72: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga