If the loka follows the śreṣṭha regardless of whether the action is śubha (auspicious) or aśubha (inauspicious) — as Madhusūdana explicitly notes — does the verse contain an implicit warning about the dangers of corrupted leadership rather than only a positive teaching about exemplary conduct?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

Rāmānuja insists the śreṣṭha must perform karma with full aṅga-completeness; what happens in communities where the exemplar follows only the spirit of a practice while dropping its structural forms — does the loka then follow a degraded form, and is that degradation traceable back to the śreṣṭha's partial anuṣṭhāna?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

Śaṅkara's pivot — 'why do you not look to Me (mām) as your pramāṇa?' — reframes the verse from sociology of imitation to direct spiritual instruction: when Kṛṣṇa Himself is the śreṣṭha, does this verse dissolve the distinction between dharmic example and divine revelation?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

Madhusūdana identifies a two-stage influence: first imitation of act, then adoption of the śreṣṭha's pramāṇa (epistemic standard). Does this mean leadership corruption is more dangerous at the second stage — corrupting what counts as evidence — than at the first?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

Śrīdhara's inclusion of nivṛtti-śāstra alongside karma-śāstra suggests a renunciant's conduct is equally imitated: what obligations does this place on sādhus, sannyāsīs, and public teachers whose example shapes lay practice in domains they may consider beyond the householder's concern?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

All commentators agree the prākṛta jana follows without independent judgment — yet the verse is addressed to Arjuna, who is not prākṛta. Does the verse ask Arjuna to accept the burden of being imitated even when he himself has not resolved his own dharmic confusion?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

If the śreṣṭha's authority is self-reinforcing (the loka's imitation itself confirms the śreṣṭha's pramāṇa-status), what external check prevents a culturally dominant but doctrinally mistaken figure from capturing the normative center? Does any school's commentary provide such a check?

Whatever a great person does, others do too; whatever standard that person sets, the world follows. See seven-school commentary at https://gita.ekrasworks.com/gita/3/21.

BG 3.21 — Karma-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 3.21Chapter 3 · Karma-Yoga · Krishna → Arjuna · anuṣṭubh

यद् यदाचरति श्रेष्ठस् तत् तदेवेतरो जनः ।

स यत् प्रमाणं कुरुते लोकस् तदनुवर्तते ॥

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ

sa yat pramāṇaṃ kurute lokas tad anuvartate

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

meaning

Whatever a great person does, others do too; whatever standard that person sets, the world follows.

ekras · bhāṣya

The principle is empirical, not aspirational. People imitate. Specifically, they imitate those they regard as foremost — by knowledge, by status, by example. Not because the imitators have weighed and chosen; because that is how social transmission works.

Ramanuja restricts the term shreshtha precisely. Not just anyone visible. The shreshtha is one who is both kritsna-shastra-jnatri — knower of the entire shastra — and anushthatri — scrupulous practitioner. The combination matters. Knowledge without practice produces a teacher whose actions undermine his teaching; practice without knowledge produces a discipline that cannot transmit. The shreshtha is both, and the world copies both.

Madhusudana stages the verse as the answer to a live objection: if I, Krishna, were to act, why would the world follow me? Because the prakrita person — ordinary folk — lacks independent discernment and finds in the visible exemplar the easiest standard available. Pramana kurute — establishes a standard. The verb is precise. The shreshtha is not just behaving; he is establishing the pramana, the authoritative reference point, by which the rest will measure their own conduct. The verse is the structural argument behind loka-samgraha that 3.20 named. The wise act because their action sets the standard, and the standard holds the social order together.

Context

where

Chapter 3 · Karma-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 3.20

Janaka and the royal sages reached their highest through action alone; seeing how the world holds together, you too should act.

What's going on

Whatever a great person does, others do too; whatever standard that person sets, the world follows.

Sūtras through this verse (73)

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

3.15He refutes by saying na ca.───→here3.21───→6.1Householder is not figurative saṁnyāsin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

3.4Mere not-doing is not renunciation at all.───→here3.21───→5.13Lay down all acts in mind; sit at ease, body free.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here3.21───→6.40A fallen seeker still keeps the human birth.

show all 73

Gauravmoderncivilizational_air_conditioning

'Yad yad acharati shreshthas tat tad evetaro janah.' Whatever the leader does, ostation · station 1/6

───→here3.21───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

2.47Fruit-free action cannot bind───→here3.21───→3.30Offer all your acts

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

3.4Naishkarmya is not just non-doing───→here3.21───→5.13Nine-gated city, all karma laid down

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

2.50Thumb. Kausalam. 'Yogah karmasu kausalam' is the line Gaurav opens the whole mne───→here3.21───→3.27Palm, kartala. Akartritva, non-doership. 'Prakriteh kriyamanani gunaih karmani s

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

2.22'Vasamsi jirnani yatha vihaya' — body as worn-out clothes. Sister verse to 2.13,───→here3.21───→3.27Karma pillar. The 'ahankara-vimudhatma kartaham iti manyate' line is where Gaura

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm───→here3.21───→5.4'Sankhya-yogau prithag balah pravadanti na panditah.' Only the immature say sank

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

3.3Two paths for two kinds — never combined.───→here3.21───→5.2Each path bears fruit by its own working.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

3.3Two populations, two distinct paths.───→here3.21───→5.6Renunciation is hard without yoga first.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldbetween

3.20Janaka acted only to hold the world together.───→here3.21───→3.25The wise act as the unwise, but unattached.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

3.4Brāhmaṇas seek the Self by Veda, then by rite.───→here3.21───→4.13The four orders are the Puruṣa's own body.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

3.1Self in chapter two; sādhana opens here.───→here3.21───→4.1Three blocks named at the chapter head.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsbetween

3.15Brahmodbhavam — born of parabrahman.───→here3.21───→4.11Mām is Viṣṇu, not generic absolute.

JayatīrthaclassicalG

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

3.15Citation closes: ity āgamāt.───→here3.21───→7.5Parā-prakṛti backed by Pañcarātra.

JayatīrthaclassicalH

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

3.17No-kartavya rival staged then answered.───→here3.21───→7.13Nanu vijñāna-rūpaṁ — canonical shape.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

3.15If literal works, figurative is idle.───→here3.21───→7.5Surrounding clause picks literal Śrī.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥbetween

3.17Scope of na vidyate filled by iti śeṣaḥ.───→here3.21───→15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.

MadhusūdanaclassicalA

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

3.1The whole map laid out at chapter three's door.───→here3.21───→5.1Two chapters settled action and knowing.

MadhusūdanaclassicalB

Different students need different teachingsbetween

3.3Arjuna's mixed question gets a sorted answer.───→here3.21───→5.1Not combined, not optional; distributed by fitness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

2.47The unready can only act, not yet know.───→here3.21───→3.30Even a seeker not-yet-pure offers, drops fruit-claim.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

2.47Action offered, fruit-free, cannot bear bondage.───→here3.21───→3.30Offer all your acts; fight without fruit-claim.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

3.1The grand architecture cannot mix the two.───→here3.21───→4.34Approach a knower; knowing is not earned by action.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here3.21───→6.46The yogi with mind-stilled stands above mere knowing.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here3.21───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here3.21───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here3.21───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalH

The Lord is friend of every beingapproach

───→here3.21───→5.29Friend of all beings, the witness of every act.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here3.21───→4.11Fruit proportional to the service offered.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaexit

2.11'Ashochyan anvashochas tvam prajna-vadamsh cha bhashase.' You grieve those not t───→here3.21───→

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

3.3Three classes, one niṣṭhā each.───→here3.21───→5.1Every clause tagged jñāna or karma.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

3.3Three classes, each its own niṣṭhā.───→here3.21───→5.1Two saṃnyāsas: fruit and means.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsbetween

3.1Buddhi-vyākulatva named the seed.───→here3.21───→5.1Recap-then-question becomes the rule.

ĀnandagiriclassicalF

Which karma? — fourfold typologybetween

3.3Vaidika action sorted by life-stage rule.───→here3.21───→4.18Action-in-inaction needs the typology.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhibetween

3.4No mokṣa from mere non-starting.───→here3.21───→4.18Action-in-inaction: the upādhi seen. Anchor.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

3.1Chapter-1 verse opens with word-fit, then bīja.───→here3.21───→7.1Word-fit holds at the architectural seam.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingbetween

3.3One path, two grades: impure, then pure mind.───→here3.21───→4.39Faith earns knowing; work readies that faith.

RamsukhdasclassicalC

Desire is the root — not actionbetween

2.71The steady seer walks with no want, no mine.───→here3.21───→3.37One enemy alone: desire, only desire.

RamsukhdasclassicalD

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

2.47Even renouncing has three flavors.───→here3.21───→3.27The modes act, ego claims to do.

RamsukhdasclassicalE

Your own work as worshipbetween

2.33Refusal is not safe; it costs everything.───→here3.21───→3.35Your own flawed work beats another's perfect.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here3.21───→

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here3.21───→4.11However they come, I meet them so.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here3.21───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here3.21───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here3.21───→4.34Knowers will pass it to you by teaching.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineapproach

───→here3.21───→5.1Settling the doubt: renounce or work?

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here3.21───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here3.21───→3.27The modes act, but ego claims the deed.

Ekrasmodernleadership

Leadership — svadharma in actionstation · v2 · station 2/11

───→here3.21───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

3.20Janaka, lokasangraha───→here3.21───→4.18Action in inaction

Ekrasmodernanger_management

Anger Managementbetween · other

2.63Anger to ruin───→here3.21───→3.37Kāma is the enemy

VallabhaclassicalC

Drop the doer, not the deedbetween

3.1Drop something inside the act, not the act.───→here3.21───→3.30Drop the fruit, the mine, the doership — keep the act.

VallabhaclassicalD

Chapter-opening preludesbetween

3.1Four-verse prelude frames renunciation.───→here3.21───→4.1Four-verse prelude names avatāra-līlā.

VallabhaclassicalI

A closed three-source citation gridbetween

2.11Vallabha quotes his own Nibandha at verse two.───→here3.21───→3.30The Nibandha is cited again on threefold drop.

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here3.21───→3.27Modes act, ego claims

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here3.21───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here3.21───→4.7When dharma weakens, the Lord descends to play.

Ekrasmodernfamily_conflict

Family Conflictexit · other

2.8No grief-remover I see───→here3.21───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

3.9Sacrifice-frame frees the act.───→here3.21───→3.30Surrender every act.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here3.21───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

3.3Two paths, one orientation toward Me.───→here3.21───→3.30Karma offered to the indweller becomes worship.

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)approach

───→here3.21───→5.1A four-clause summary of all of 2 through 4.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here3.21───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here3.21───→4.11As they approach Me, so do I receive them.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here3.21───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here3.21───→4.11'Yathā' is open; the verb is the gate.

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

3.1Knowing versus acting is the wrong cut.───→here3.21───→7.1Together they cover everything to be known.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

2.20The soul is conscious but only as reflection.───→here3.21───→3.27Action is the modes'; the soul only seems to act.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

3.20Even Janaka acted; the wise still do.───→here3.21───→5.1Renouncing isn't quitting the householder's life.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here3.21───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here3.21───→4.1Teaching descends; the teacher does not move.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here3.21───→4.6Even the unborn descends through the deluder Durgā.

Śabda · lemmas (11 unique · 16 occurrences)

कुरुते kṛ — to do, make (verbal root) · present indicative 3rd person singular verb
आचरति √ācar — to perform, conduct oneself (ā- + √car 'move') · present indicative 3rd person singular verb
अनुवर्तते anu-√vṛt — to follow, conform (anu- + √vṛt 'turn') · present indicative 3rd person singular verb

show all 11

तत्·स tad ×4 — that (distal demonstrative); also 3rd-person pronoun · accusative neuter singular noun / nominative masculine singular noun
यत् yad ×3 — which, who (relative pronoun) · accusative neuter singular noun
श्रेष्ठः śreṣṭha — best, most excellent (superl. of śrī) · nominative masculine singular noun
एव eva — indeed, truly, only (emphatic particle)
इतरः itara — other, different · nominative masculine singular noun
जनः jana — person, people, folk · nominative masculine singular noun
प्रमाणम् pramāṇa — measure, authority, proof (pra- + √mā) · accusative neuter singular noun
लोकः loka — world, realm; people · nominative masculine singular noun

Praśna · so what (7)

01If the loka follows the śreṣṭha regardless of whether the action is śubha (auspicious) or aśubha (inauspicious) — as Madhusūdana explicitly notes — does the verse contain an implicit warning about the dangers of corrupted leadership rather than only a positive teaching about exemplary conduct?
02Rāmānuja insists the śreṣṭha must perform karma with full aṅga-completeness; what happens in communities where the exemplar follows only the spirit of a practice while dropping its structural forms — does the loka then follow a degraded form, and is that degradation traceable back to the śreṣṭha's partial anuṣṭhāna?

show all 7

03Śaṅkara's pivot — 'why do you not look to Me (mām) as your pramāṇa?' — reframes the verse from sociology of imitation to direct spiritual instruction: when Kṛṣṇa Himself is the śreṣṭha, does this verse dissolve the distinction between dharmic example and divine revelation?
04Madhusūdana identifies a two-stage influence: first imitation of act, then adoption of the śreṣṭha's pramāṇa (epistemic standard). Does this mean leadership corruption is more dangerous at the second stage — corrupting what counts as evidence — than at the first?
05Śrīdhara's inclusion of nivṛtti-śāstra alongside karma-śāstra suggests a renunciant's conduct is equally imitated: what obligations does this place on sādhus, sannyāsīs, and public teachers whose example shapes lay practice in domains they may consider beyond the householder's concern?
06All commentators agree the prākṛta jana follows without independent judgment — yet the verse is addressed to Arjuna, who is not prākṛta. Does the verse ask Arjuna to accept the burden of being imitated even when he himself has not resolved his own dharmic confusion?
07If the śreṣṭha's authority is self-reinforcing (the loka's imitation itself confirms the śreṣṭha's pramāṇa-status), what external check prevents a culturally dominant but doctrinally mistaken figure from capturing the normative center? Does any school's commentary provide such a check?

Vyavahāra · try it in your life

Advaita

A manager who has genuinely internalized non-attachment to outcomes (niṣkāma-karma) will find their team unconsciously adopting the same disposition — not because a policy was announced, but because the standard (pramāṇa) of 'what counts as good work' has shifted. The Advaita application: before trying to change team culture, examine which personal pramāṇa you are publicly enacting. Are you, in practice, treating quarterly metrics as the only valid evidence of success? The loka will follow that pramāṇa, not your stated values.

Viśiṣṭādvaita

Rāmānuja's aṅga-completeness principle applies directly to mentorship: if a senior practitioner — whether in craft, medicine, or spiritual practice — performs their discipline fully but then short-circuits certain 'minor' preparatory steps when observed by juniors, the juniors will copy the truncated form while missing why the aṅgas mattered. Viśiṣṭādvaita application: the śreṣṭha's responsibility is not just exemplary outcome but exemplary process — every auxiliary step performed in full, always, because loka-rakṣā (protection of the community) depends on the integrity of the transmitted form.

show all 6

Dvaita

In Madhva's framework, the śreṣṭha's vākya (utterance) is the primary vehicle of pramāṇa. Everyday application: what a leader says publicly — especially casual speech — becomes normative faster than any official policy. A CEO who jokes dismissively about a competitor's ethics, or a teacher who offhandedly discounts a certain kind of evidence, is unknowingly installing an epistemic standard in everyone present. Dvaita application: treat public speech as pramāṇa-setting, not merely information-sharing; the loka will quote what you said, not what you meant.

Śuddhādvaita

Puṣṭi-mārga reads exemplary leadership as participation in Kṛṣṇa's own grace-flow (prasāda). Everyday application: a parent, teacher, or community elder who acts from genuine love — seva to those in their care — generates an energy that is received as prasāda rather than instruction. The community does not follow because they calculated that following is rational; they follow because they were drawn. Śuddhādvaita application: invest in the quality of your inner state (bhāva) before your external conduct; it is the bhāva, not the performance of leadership, that the loka unconsciously tracks.

Bhakti

Śrīdhara's inclusion of nivṛtti-śāstra makes this verse relevant to those who choose simplicity, minimalism, or voluntary restraint as a public practice. A teacher who visibly renounces prestige-seeking does not need to lecture on ego; the prākṛta jana around them begins recalibrating what counts as success. Bhakti application: loka-saṃgraha is served equally by exemplary pravṛtti and exemplary nivṛtti — the world learns its normative range from those willing to embody both poles honestly.

Advaita-Bhakti

Madhusūdana's warning — that the loka follows the śreṣṭha even in aśubha (inauspicious) action — maps directly onto institutional ethics. A founder who cuts ethical corners 'just this once' to hit a target is not merely making a one-time compromise; they are shifting the organization's pramāṇa. The team's internal standard of what counts as acceptable evidence for a decision, what counts as a real commitment, begins to drift. Advaita-Bhakti application: treat every visible decision as a pramāṇa-setting act, not an isolated choice — because the loka's epistemology, not just its behavior, is being shaped by your example.

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 3, Verse 21: Krishna to Arjuna — Karma-Yoga