BG 6.34 — Dhyāna-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 6.34Chapter 6 · Dhyāna-Yoga · Krishna → Arjuna · anuṣṭubh

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् ।

तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham

tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram

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

meaning

The mind is restless, turbulent, powerful, and stubborn, Krishna; I think restraining it is as difficult as restraining the wind.

Bhāṣyakāra purports

Śaṅkaraadvaita
The mind (manas) is by nature cañcala (restless) — not merely unstable but actively pramāthin (an aggressor that seizes and subjugates body and sense-organs). Śaṅkara adds that it is balaval (potent, not restrainable by any means) and dṛḍha (hard as a thorn-rope, indivisible like a tāntanī-serpent). Therefore Arjuna declares nigraha (absolute cessation) of such a mind to be suduṣkara (exceedingly difficult) — as impossible as imprisoning wind in the sky.
divergence: Śaṅkara: 'pramathyaśīlam, deham indriyāṇi ca vikṣipat sat paravasīkaroti … dṛḍhaṃ tantunāgavat acchedyam' — the mind grasps and subjugates, and is impenetrable like a thorn-snake.
Rāmānujaviśiṣṭādvaita
Even in objects long rehearsed (anavarata-abhyasta-viṣayeṣu), the mind cannot be held in one place by the puruṣa's own effort — it forcibly (balāt) seizes him and wanders elsewhere. Rāmānuja compares restraining the mind toward an object contrary to its conditioning to trying to stop a great wind (mahāvāta) with a fan — it is suduṣkara because the mind's svabhāva is misdirection, not quiescence.
divergence: Rāmānuja: 'tad-viparītākārātmani sthāpayituṃ nigrahāṃ pratikūla-gateḥ mahāvātasya vyajanādinā iva suduṣkaram' — restraint in a direction contrary to the mind's current is like pushing back a great wind with a fan.
Madhvadvaita
Madhva grounds Arjuna's complaint in Vyāsa's own Yoga-scripture: because the mind is cañcala (unstable), yoga's steadiness (sthiti) cannot arise without abhyāsa (practice) and vairāgya (dispassion) — of that there is no doubt (na saṃśayaḥ). The difficulty of nigraha is thus doctrinally confirmed by śāstra-citation, not merely by Arjuna's experience.
divergence: Madhva cites Vyāsayoga: 'manasaś-cañcalatvād-dhi sthitir-yogasya vai sthirā / vinābhyāsān-na śakyā syād-vairāgyād-vā na saṃśayaḥ' — without practice and dispassion, stable yoga is impossible.
Vallabhaśuddhādvaita
Arjuna perceives that the yoga of sama (equanimity) described by Kṛṣṇa is impossible precisely because the mind is cañcala (restless by nature). Vallabha glosses the wind-simile spatially: just as restraining wind that churns in open sky (ākāśe dhodhūyamānasya) into a pot is impossible, so too the uncontainable mind cannot be dammed. The verse thus names the failure-point of all autonomous sādhana, making Puṣṭi-mārga's prasāda (divine grace) the only viable ground.
divergence: Vallabha: 'yathākāśe dodhūyamānasya vāyor-ghaṭādiṣu nirodho duṣkaras-tadvat' — restraining wind churning in the sky into a vessel is as impossible as restraining such a mind.
Śrīdharabhakti
Śrīdhara enumerates four qualities that make the mind ungovernable: cañcala (restless by inherent nature), pramāthin (agitator of body and sense-organs), balaval (not conquerable even by deliberate reasoning), and dṛḍha (impenetrable, bound fast by viṣaya-vāsanā). Restraining it entirely — as one cannot stop wind from churning in the sky into a jar — is sarvathaiva aśakya (wholly impossible).
divergence: Śrīdhara: 'pramāthi pramathana-śīlaṃ dehendriya-kṣobhakam … dṛḍhaṃ viṣaya-vāsanānubadhhatayā durbhedam … tathā tasya manaso nigrahaṃ suduṣkaraṃ sarvathaiva kartumaśakyaṃ manye'.
Madhusūdanaadvaita-bhakti
Madhusūdana begins with the word 'Kṛṣṇa' itself as a signal: by addressing the Lord as kṛṣ (one who draws away the sins of devotees), Arjuna implicitly appeals to the only power that can restrain the unrestrainable — thus the very name is a petition. He then glosses pramāthin as that which makes body and sense-organs helpless (vivasha-kara), balaval as that which cannot be turned away by any upāya, and dṛḍha as a tāntanā-pāśa (a coiled serpentine snare). Even after jñāna arises, prārabdha-karma sustains the citta's oscillations; therefore yoga-nigraha of mind in the full sense is impossible even for a jñānin still bound by prārabdha.
divergence: Madhusūdana: 'yasyāḥ saṃpādanena sa yogī paramo mataḥ … prārabdhakarmabhogāya jīvataḥ puruṣasya … citta-cāñcalye yogena tan-nivāraṇam-aśakyam-ahaṃ svabodhād-eva manye'.

ekras · bhāṣya

The mind, Krishna, is restless, an aggressor, powerful, and stubborn — restraining it I think as hard as restraining the wind. Four predicates of the manas; one simile of impossibility.

Shankara reads each predicate carefully. Chanchala — by nature unstable. Pramathin — not merely restless but actively aggressive, an adversary that seizes and subjugates body and senses. Balavat — potent, not restrainable by any ordinary means. Dridha — hard, like a thorn-rope, indivisible. Therefore Arjuna declares nigraha — absolute cessation — to be sudushkara, exceedingly difficult. The simile vayoh iva — like restraining the wind — is not hyperbole but the precise scale of the problem.

Madhusudana opens with the address itself as a signal. By calling the Lord Krishna — krish, the one who draws away the sins of devotees — Arjuna is implicitly appealing to the only power that can restrain the unrestrainable. The very name is a petition. He then glosses each predicate. Pramathin — that which makes body and senses helpless, vivasha-kara. Balavat — that which cannot be turned by deliberate reasoning. Dridha — bound fast by vishaya-vasana.

Shridhara enumerates the same four with precision and adds the impossibility-image: as one cannot stop wind from churning in the open sky into a jar, restraining the manas entirely is sarvatha ashakya, wholly impossible. The verse is the chapter's most honest concession; it does not pretend the work is easy.

Madhva grounds the complaint in Vyasa's own Yoga-shastra: yoga's sthiti cannot arise without abhyasa and vairagya; of that there is no doubt. The difficulty Arjuna names is doctrinally confirmed, not merely experiential.

Ramanuja's image is its own: restraining the mind toward an object contrary to its conditioning is like trying to stop a great wind with a fan — sudushkara because the manas's svabhava is misdirection.

Context

where

Chapter 6 · Dhyāna-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 6.33

Arjuna says: This yoga of equal-seeing you've described, Madhusūdana, I cannot see how it could hold steady, given the mind's restlessness.

What's going on

The mind is restless, turbulent, powerful, and stubborn, Krishna; I think restraining it is as difficult as restraining the wind.

Sūtras through this verse (63)

RamsukhdasclassicalA

What binds you (and how to let go)between

6.1True renouncing acts; drops the inner hook.───→here6.34───→7.30Hold the Lord through every layer of life.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

2.39Practice seam begins.───→here6.34───→6.46The yogi outranks every other path.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

6.9Souls differ by nature not by accident alone.───→here6.34───→13.23Soul and Lord coexist in the body, not as one.

show all 63

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

6.1Renouncer and yogi together───→here6.34───→9.22Yogakshema as offering returned

MadhusūdanaclassicalB

Different students need different teachingsbetween

6.1The renouncer and yogi are one under two views.───→here6.34───→7.16Four kinds of devotee, ranked by ripeness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

6.1Renouncing too lives by purity of mind.───→here6.34───→16.1The dispositions decide who can even begin.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

6.1The fruit-unattached one is yogi and renouncer.───→here6.34───→9.22The undivided ones the Lord himself sustains.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

6.1Calling a karma-yogi 'renouncer' is only a courtesy.───→here6.34───→18.1At the very end, the line still holds.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here6.34───→6.46The yogi with mind-stilled stands above mere knowing.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesapproach

───→here6.34───→7.1The chapter elaborates the prior bhajana-line.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherapproach

───→here6.34───→7.1A bow to the bliss-cloud, Nanda's son, opens seven.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here6.34───→6.40A fallen seeker still keeps the human birth.

RamsukhdasclassicalC

Desire is the root — not actionbetween

6.24Renounce every desire born of will.───→here6.34───→18.49Free of longing everywhere — same goal.

RamsukhdasclassicalG

Equanimity in everythingbetween

6.32Sees others' pain and joy as his own.───→here6.34───→9.29I am equal to all; lovers live in Me.

RamsukhdasclassicalH

All paths arrive at the same roombetween

5.4Insight and practice are not two paths.───→here6.34───→6.46The lover outranks every other yogi.

RamsukhdasclassicalI

The Lord already inside the heartbetween

6.30See Me everywhere, I am never lost.───→here6.34───→8.22The highest Person, reached by the undivided.

RamsukhdasclassicalK

The body is not yoursbetween

6.3Body, senses, and mind: none of them yours.───→here6.34───→13.20Nature causes the act; you only experience.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here6.34───→

RāmānujaclassicalC

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

6.1The renouncer and yogi are the same person.───→here6.34───→7.1Open the second ṣaṭka: mind clung to Me.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

6.1The renouncer is the one who acts for Me.───→here6.34───→9.27Whatever you do, do it as offering.

MadhvaclassicalT3

Ranking is real — and it never collapsesbetween

6.9Devas, asuras, mortals are three native kinds.───→here6.34───→14.27Brahman has gradations within its own form.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

6.6Maitrāyaṇī defines the stilled mind.───→here6.34───→7.5Doubled prakṛti named from a single śruti.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

6.1The renouncer and yogi are one person, two names.───→here6.34───→18.2The ritualists' śruti fixes the closing definition.

MadhvaclassicalT8

Direct vision — the only proximate causebetween

6.7The stilled mind sees the seated supreme self.───→here6.34───→6.46The five-rung ladder ends in love, not knowledge.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

6.30Devotion brings what the seeker cannot earn.───→here6.34───→7.16Four kinds approach; the devoted is best.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

6.32'Self' as mind, not soul, when symmetry is needed.───→here6.34───→8.3'Imperishable' redirects to the supreme person.

VallabhaclassicalC

Drop the doer, not the deedbetween

6.1Real renouncing keeps the act alive.───→here6.34───→18.1The closing chapter reopens this question.

VallabhaclassicalD

Chapter-opening preludesbetween

6.1Prelude binds yoga to puṣṭi-bhakti.───→here6.34───→7.1Seven-verse prelude opens the bhakti-ṣaṭka.

VallabhaclassicalE

Three paths, one teaching orderbetween

6.1The two paths are one through fruit-renouncing act.───→here6.34───→6.46The lover outranks the wise and the disciplined.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

2.48Yoga itself is just sameness of mind.───→here6.34───→6.46The yogi closing the ṣaṭka is a mind-stiller.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)approach

───→here6.34───→7.4Two natures of the Lord: matter and selves.

RāmānujaclassicalE

Bhakti as continuous recollectionapproach

───→here6.34───→7.17I am dearest to him.

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaapproach

───→here6.34───→7.4Lower nature: matter.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata simileapproach

───→here6.34───→7.18He is My self; I cannot hold without him.

VallabhaclassicalB

Grace alone — the technical markapproach

───→here6.34───→7.18The wise one is Myself, by grace alone.

VallabhaclassicalK

Aphorism, gloss, full commentaryapproach

───→here6.34───→6.47Six chapters of aphorism close at this verse.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

6.11Mudra and posture. 'Shuchau deshe pratishthapya sthiram asanam atmanah.' Establi───→here6.34───→9.26Puja and havan. 'Patram pushpam phalam toyam yo me bhaktya prayachchhati.' Whoev

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

6.5'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not l───→here6.34───→16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T

Gauravmodernheart_leadership

Heart Leadershipbetween

6.7'Jitatmanah prashantasya paramatma samahitah.' For the self-conquered, in-peace,───→here6.34───→6.35'Asamshayam maha-baho mano durnigraham chalam, abhyasena tu Kaunteya vairagyena

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

5.5'Yat sankhyaih prapyate sthanam tad yogair api gamyate.' The place reached by sa───→here6.34───→6.46'Tapasvibhyo'dhiko yogi jnanibhyo'pi mato'dhikah, karmibhyash chadhiko yogi tasm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netibetween

6.29'Sarva-bhuta-stham atmanam sarva-bhutani cha'tmani, ikshate yoga-yuktatma sarvat───→here6.34───→13.32'Anaditvan nirgunatvat paramatma'yam avyayah, sharira-stho'pi Kaunteya na karoti

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here6.34───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

5.1Two saṃnyāsas: fruit and means.───→here6.34───→6.46Yogin vs. jñānin: not synonyms.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

2.39Wisdom section wound up here.───→here6.34───→6.46Dhyāna section sealed: yogin is supreme.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelapproach

───→here6.34───→7.1Upāsya and tat-pada in apposition. Anchor.

ĀnandagiriclassicalJ

Prakṛti is never autonomousapproach

───→here6.34───→7.4Two-fold prakṛti is the Lord's own power.

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here6.34───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

6.1The fire-keeper is renouncer only in a soft sense.───→here6.34───→18.49Action-freedom comes from full renunciation.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here6.34───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.1The renouncer and yogi are one figure.───→here6.34───→6.46The yogi outranks tapasvi, jñāni, karmin.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spinebetween

6.1Pure mind is not yet release: now meditate.───→here6.34───→8.1Now, the questions of Brahman and self.

ŚaṅkaraclassicalI

The lover and the knower are one personapproach

───→here6.34───→7.16Of the four devotees, the knower is dearest.

VedāntadeśikaclassicalB

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

───→here6.34───→7.14Those who take refuge cross the māyā.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyaapproach

───→here6.34───→7.21Deity-worship: His self-arrangement of grace.

ŚrīdharaclassicalC

Devotion is both the way and the homeapproach

───→here6.34───→6.47Be a devotee: that is the meaning.

ŚrīdharaclassicalH

The grammar of single-pointednessapproach

───→here6.34───→7.14Undivided love crosses the great mist.

ŚrīdharaclassicalK

Death-memory as the test of daily habitapproach

───→here6.34───→8.5Whoever remembers Me at the last reaches Me.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldexit

5.8I do nothing at all, says the knower.───→here6.34───→

Ekrasmodernmeditation

Meditation — the dhyāna tourbetween · v2

6.29Self in all beings───→here6.34───→8.12Om at the close

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

6.4Renounced in resolve───→here6.34───→6.35Practice and dispassion

Ekrasmodernbhakti

Bhakti — devotion pathapproach · v2

───→here6.34───→7.16Four kinds of bhakta

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

6.1Householder is not figurative saṁnyāsin.───→here6.34───→7.13Why this declaration? The gloss must answer.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

6.1Karma-yoga is outer; samādhi-yoga inner.───→here6.34───→7.1First ṣaṭka closed; new pratijñā opens.

Śabda · lemmas (15 unique · 15 occurrences)

प्रमाथि pramāthin — agitating, churning (from pra- + √math + -in) · nominative neuter singular noun
तस्य tad — that (distal demonstrative); also 3rd-person pronoun · genitive neuter singular noun
मन्ये √man — to think, regard, consider (verbal root) · present indicative 1st person singular verb
कृष्ण kṛṣṇa — Kṛṣṇa; black, dark · vocative masculine singular noun · also at 1.1, 1.28, 1.29, 1.30, 1.32, 1.41 +10
दृढम् dṛḍha — firm, fixed (past participle of √dṛṃh) · nominative neuter singular noun

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चञ्चलम् cañcala — unsteady, fickle, restless · nominative neuter singular noun
हि hi — for, indeed, because (particle)
मनः manas — mind (lower mind), the inner organ of perception · nominative neuter singular noun
बलवत् balavat — (bala + -vat: strength) · nominative neuter singular noun
अहम् mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · nominative singular noun
निग्रहम् nigraha — restraint, suppression (ni- + √grah) · accusative masculine singular noun
वायोः vāyu — wind; the wind-god Vāyu · genitive masculine singular noun
इव iva — like, as if
सु su — good, well; auspicious prefix
दुष्करम् duṣkara — hard to do (dus- + kara) · accusative neuter singular noun

Praśna · so what (7)

01If even a post-jñāna sādhu cannot fully restrain the mind while prārabdha persists (Madhusūdana's position), what is the honest goal of meditation practice — cessation or skilled navigation of restlessness?
02Śaṅkara says the mind is 'not restrainable by anyone' (na kenacit niyantuṃ śakyam); Rāmānuja says it fails even in long-practiced objects — does the difficulty lie in the mind's nature or in the practitioner's method?

show all 7

03The four qualities (cañcala / pramāthin / balaval / dṛḍha) describe four different kinds of difficulty — each calls for a different remedy. Which modern interventions (attention training, somatic work, vāsanā-deconditioning) map to which quality?
04Madhva grounds the answer in Vyāsa-śāstra: abhyāsa and vairāgya are the only prescribed tools. What does it mean that the Gītā's problem-statement is already answered by prior śruti/smṛti — is Arjuna asking a question to which the tradition already has the answer?
05Vallabha's spatial simile (wind in the sky vs. wind in a pot) implies scale mismatch as the fundamental problem. Is the mind un-restrainable because it operates at a scale no bounded technique can contain?
06Kṛṣṇa will reply 'asaṃśayaṃ mahābāho mano durnigrahaṃ calam' — he agrees. What does divine agreement with the disciple's complaint mean pedagogically, and what does it reveal about the Gītā's teaching method?
07Each school locates the solution differently: jñāna (Advaita), bhakti-assisted yoga (Rāmānuja), Hari-grace (Madhva), prasāda (Vallabha), Lord-invocation through the name (Madhusūdana). Is this genuine doctrinal divergence or convergence on the same ground named differently?

Vyavahāra · try it in your life

Advaita

When you notice the mind skipping between browser tabs, arguments replayed in memory, and tomorrow's anxieties — do not fight it as an enemy. Śaṅkara's pramāthin is not weakness; it is the mind's structural mode. Practice: observe the mind's aggression without becoming the aggressor. Nigraha here means the witness-stance (sākṣin), not the policeman.

Viśiṣṭādvaita

Rāmānuja's mahāvāta-fan simile is a practical test: if you are trying to redirect a long-practiced habit toward a new object, note how much force the old grooves resist. The application is not willpower but design — change the environment, the association-structure, the community of practice. The mind follows what it has rehearsed; re-rehearse in Bhagavān's direction incrementally.

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Dvaita

Madhva's citation of Vyāsayoga gives a two-lever prescription directly applicable to daily sādhana: abhyāsa (repetition — return to the object without self-reproach when distracted) and vairāgya (non-investment in outcome — practice the return, not the result). These are not platitudes but the śāstra's own diagnosis of what makes nigraha possible where self-effort alone fails.

Śuddhādvaita

Vallabha's insight is that attempting to bottle the wind is the wrong paradigm. In daily life: stop trying to achieve stillness by brute restraint. Instead, offer the restless mind's activity to Kṛṣṇa as it is — in seva, in kīrtana, in play. When the mind is engaged in His līlā, the churning does not cease but it ceases to be a problem. Prasāda-mārga means the solution arrives from outside the system you are trying to fix.

Bhakti

Śrīdhara's fourfold map is a diagnostic: (1) Is the restlessness structural cañcalatā — use rhythm and routine; (2) Is it pramāthiṃ — sense-organ agitation — use pratyāhāra and diet; (3) Is it balaval — intellectual arguments keeping you stuck — use deliberate inquiry rather than suppression; (4) Is it dṛḍha — vāsanā-reinforced — only long-term re-conditioning (not one retreat) will shift it. Diagnose before prescribing.

Advaita-Bhakti

Madhusūdana's key move: Arjuna addresses Kṛṣṇa by name mid-complaint. In daily practice, when you reach the edge of what self-effort can achieve — which is usually sooner than expected — name what is beyond you. Not as defeat but as honest petition. The name Kṛṣṇa (kṛṣ, to draw toward) is itself the practice: invoke the one capable of drawing the mind past what method alone cannot reach.

Adhiṣṭhāna · substrate signature

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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 6, Verse 34: Krishna to Arjuna — Dhyāna-Yoga

Bhāṣyakāra purports