{ "verse_id": "2.33", "mūla": { "devanāgarī": "अथ चेत् त्वम् इमं धर्म्यं संग्रामं न करिष्यसि | ततः स्व-धर्मं कीर्तिं च हित्वा पापम् अवाप्स्यसि", "iast": "atha cet tvam imaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi | tataḥ sva-dharmaṃ kīrtiṃ ca hitvā pāpam avāpsyasi", "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 33", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "atha", "lemma": "atha", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अथ" }, { "surface_form": "ced", "lemma": "ced", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चेद्" }, { "surface_form": "tvam", "lemma": "tvad", "grammar": "nominative singular noun", "senses_attested_in_panel": [ { "sense": "इमं धर्म्यं धर्मादनपेतं विहितं संग्रामं युद्धं न करिष्यसि चेत् ततः तदकरणात् स्वधर्मं कीर्तिं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "त्वम्" }, { "surface_form": "imam", "lemma": "idam", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इमम्" }, { "surface_form": "dharmyam", "lemma": "dharmya", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "धर्म्यम्" }, { "surface_form": "saṃgrāmam", "lemma": "saṃgrāma", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संग्रामम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "kariṣyasi", "lemma": "√kṛ", "grammar": "future indicative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "चेत् ततः तदकरणात् स्वधर्मं कीर्तिं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "चेत् ततः प्रारब्धस्यधर्मस्याकरणात् स्वधर्मफलं निरतिशयसुखं विजयेन निरतिशयां कीर्तिं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "तर्हि लौकिकवैदिकहानिपूर्वकं प्रत्यवायमवाप्स्यसि", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "धर्मतो लोकतो वा भीतः परावृत्तो भविष्यसि चेत् ततोनिर्जित्य परसैन्यानि क्षितिं धर्मेण पालयेत् इत्यादिशास्त्रविहितस्य युद्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "करिष्यसि" }, { "surface_form": "tatas", "lemma": "tatas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ततस्" }, { "surface_form": "sva", "lemma": "sva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्व" }, { "surface_form": "dharmam", "lemma": "dharma", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "धर्मम्" }, { "surface_form": "kīrtim", "lemma": "kīrti", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कीर्तिम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "hitvā", "lemma": "hā", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "केवलं पापम् अवाप्स्यसि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "पापं निरतिशयम् अवाप्स्यसि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "हित्वा" }, { "surface_form": "pāpam", "lemma": "pāpa", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [ { "sense": "अवाप्स्यसि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "पापम्" }, { "surface_form": "avāpsyasi", "lemma": "√avāp", "grammar": "future indicative 2nd person singular verb", "senses_attested_in_panel": [ { "sense": "।। न केवलं स्वधर्मकीर्तिपरित्यागः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "अवाप्स्यसि" } ], "intertextual_panel": [ { "verse": "2.31", "type": "near-cluster echo", "score": 0.9184, "feature_breakdown": { "cosine": 0.8584, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.0687, "stem_prefix": 6.0 } }, { "verse": "3.41", "type": "cross-chapter thematic parallel", "score": 0.9124, "feature_breakdown": { "cosine": 0.8524, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.9755, "stem_prefix": 5.0 } }, { "verse": "2.38", "type": "near-cluster echo", "score": 0.9119, "feature_breakdown": { "cosine": 0.8519, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.4725, "stem_prefix": 6.0 } }, { "verse": "3.8", "type": 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"lemma_overlap": 11.5799, "stem_prefix": 6.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_2.33", "anandgiri_2.33" ], "score": 0.5, "english_rendering": "This battle is not optional entertainment — it is enjoined (dharmyam), inseparable from the dharma that structures you as a kṣatriya. If you refuse it, you do not escape karma; you forfeit both svadharma (your constitutive obligation) and the kīrti (the honour accruing from proximity to the great ones) that war would have earned, retaining only pāpa. The dialectical point is precise: abstention is not neutrality — it is a negative action with its own fruit, and that fruit is sin alone.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_2.33", "vedantadeshika_2.33" ], "score": 0.5, "english_rendering": "This battle is not merely prescribed — it has already begun (ārabdham), and to abandon it now through delusion (moha, ajñāna) is to abandon a fruit that Rāmānuja describes as nothing less than unsurpassed bliss (niratiśaya-sukha): the joy that bhagavat-kainkarya (service rendered to Bhagavān through one's station) produces. The kīrti you forfeit is equally niratiśayā — not the small fame of victors, but the honour visible to Bhagavān of one who performed his appointed service. And the pāpa you receive in place of all this is niratiśayam — not modest sin, but the gravest possible, commensurate with abandoning a commencement already consecrated.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_2.33", "jayatirtha_2.33" ], "score": 0.5, "english_rendering": "From Madhva's established doctrine: the kṣatriya-jīva stands in eternal distinction from and dependence upon Hari; svadharma is not a social convention but the mode of worship specific to that jīva's nature. Refusal of this dharmic battle violates the jīva's constitutive relationship with Hari, not merely a human code; the pāpa that results is real, borne by this individual jīva — not dissolved in any non-dual solvent — while the kīrti of righteous battle would have been registered in Hari's own reckoning. The polemical edge: there is no position of 'pure non-action' available to the jīva; every retreat is itself an act, and this act incurs sin.", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_2.33" ], "score": 0.5, "english_rendering": "Vallabha states the consequence in compressed, imperative terms: refuse this dharmic battle and you will incur pratyavāya — the sin born not from commission but from omission of what Kṛṣṇa's līlā-prasāda has placed before you. This collapse is doubly total: the laukika (the worldly honour of a warrior) and the vaidika (the Vedically sanctioned duty) are both abandoned before the sin is even incurred. In Puṣṭi-mārga terms, Kṛṣṇa's grace has arranged this moment; refusing it is refusing prasāda itself.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_2.33" ], "score": 0.5, "english_rendering": "Śrīdhara introduces this verse simply as a statement of the fault in the contrary case (vipakṣe doṣam āha) — the logical complement to the honour previously described. The structure is deliberate: Kṛṣṇa has shown what svadharma rightly performed earns; now he shows what its abandonment costs. Refusing the battle forfeits svadharma, forfeits kīrti, and earns only pāpa — the devotional reading adding that one thereby also forfeits nearness to Bhagavān, since righteous action is a channel of that proximity.", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_2.33" ], "score": 0.5, "english_rendering": "Madhusūdana addresses Arjuna's prior claim not to desire victory head-on: the question is not desire but dharma, and this battle is dharmyam in the precise sense that it is unstained by the sins of unlawful violence — Manu's very code has circumscribed how honourable warriors fight, and Arjuna's conduct fits within those bounds. More gravely, to turn back and be cut down as a fleeing warrior triggers a karmic exchange that Manu and Yājñavalkya both document: the coward who dies in retreat forfeits his accumulated merit to his liege lord and receives instead all the demerit accumulated by his slayers. Abandoning this battle therefore does not leave Arjuna neutral — it strips him of everything earned over many births and loads him with another's sin, which precisely nullifies his stated scruple that killing his kinsmen would be a pāpa. The synthesis is Madhusūdana's signature: Advaita makes the jñāna-frame available as ultimate release, but while the kṣetra of embodied action remains, its rules bind — and these rules are internally consistent.", "commentator": "Madhusūdana Sarasvatī" }, "advaita_bhakti": { "score": 0.5 } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "त्वम्", "role": "supporting", "other_verses_in_list": [ "1.1", "3.41", "4.4", "4.35", "6.31", "11.3", "11.18", "11.33", "11.37", "11.38", "11.43", "13.7", "13.9", "13.10", "14.11", "17.1" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "kariṣyasi: kṛ -> √kṛ", "avāpsyasi: avāp -> √avāp" ] } ] }, "so_what_questions": [ "What precisely makes this battle dharmyam — is it the identity of the combatants, the cause being fought for, Kṛṣṇa's presence, or the conformity of the conduct to Manu's code — and does the answer change across the six schools?", "Madhusūdana cites the Manu-Yājñavalkya karma-exchange doctrine in which a warrior who flees transfers his merit to his lord and absorbs enemy demerit — does this make the sin of retreat uniquely worse than any aggressive sin, and what does that imply for theories of moral responsibility?", "Rāmānuja's use of niratiśaya (unsurpassed, superlative) for sukha, kīrti, and pāpa alike in a single verse — what does the symmetrical maximization of both the reward and the penalty tell us about how he understands the stakes of svadharma?", "Vallabha collapses the consequence into pratyavāya (sin of omission) rather than a positive sin of commission — how does the category of omission-sin function in Puṣṭi-mārga, and is it structurally different from the pāpa Śaṅkara and Rāmānuja describe?", "Madhva did not comment on this verse — what does the absence of commentary from a tradition that insists most strongly on individual jīva accountability and real pāpa-puṇya tell us about which verses a school treats as needing doctrinal defence versus which it treats as self-evident?", "Śaṅkara glosses kīrti as arising from mahādeva-ādi-samāgama (association with the great gods) — this is a surprisingly theistic framing for an Advaita commentator; how does it sit with his overall jñāna-mārga reading, and is kīrti being used here as a pragmatic concession or a genuine value?", "The verse's logic is purely consequentialist on the surface — if you refuse, you will lose X and gain Y — yet all six schools treat it as something stronger than mere prudential advice. What converts a consequentialist warning into a normative obligation, and does each school answer that differently?" ], "everyday_applications": { "advaita": "When you are positioned — by training, by role, by the specific moment — to act on a difficult responsibility, abstaining is not the clean non-action it feels like. Śaṅkara's point is that the loss of svadharma is not abstract: it is the corrosion of the very structure through which you orient your life. A surgeon who withdraws from a case she is uniquely qualified to handle, a manager who allows injustice to proceed because confrontation is uncomfortable — these are not neutral choices; they are acts of abandonment with real consequences for the person abandoned and real consequences for the one who withdrew.", "viśiṣṭādvaita": "Rāmānuja's insistence that the battle has already begun (ārabdham) is the everyday pressure-point: this is not a theoretical future obligation but one you already stand inside. The commencement of a commitment — a project undertaken, a relationship entered, a role accepted — carries its own momentum of obligation. To retreat from it under the cover of delusion (moha) is to forfeit the unsurpassed fruit that the commitment was generating, and to load yourself with the opposite. Finishing what you began in good faith, even when costly, is bhakti-in-action.", "dvaita": "The Dvaita frame makes this personal and permanent: the jīva's svadharma is not assigned arbitrarily — it is constitutive of how that particular soul relates to Hari. When you refuse a responsibility that genuinely belongs to your nature and station, you are not navigating a social rule but mis-relating to your own source. The pāpa that results is real and individual — not washed out by any clever non-dual framing — which means the accounting is precise and the corrective must be equally precise: return to the action you are constituted to perform.", "śuddhādvaita": "Vallabha's pratyavāya — the sin of omission — captures a modern blind spot: we tend to assign moral weight only to things we actively do wrong, not to the grace we refuse to receive or the offering we decline to make. In Puṣṭi-mārga terms, when circumstances have conspired — through Kṛṣṇa's arrangement — to place a meaningful action precisely within your reach, turning away from it is a refusal of prasāda. The laukika (worldly) and vaidika (sacred) dimensions are lost together: you become smaller in the world and emptier in your inner life simultaneously.", "bhakti": "Śrīdhara's balanced framing — 'here is the fault in the contrary case' — is itself a practice instruction: before any significant refusal, simply name what you are forfeiting. Not to dramatise it, but to see clearly. The devotional reading adds that righteous action is a channel of closeness to Bhagavān; when we shrink from difficulty in the name of non-harm or non-involvement, we may also be closing a channel through which bhakti would have flowed. The fault in the contrary case is not only consequential — it is relational.", "advaita_bhakti": "Madhusūdana's karma-exchange argument has a pointed everyday form: the person who withdraws from a fight they were equipped and obligated to take on does not escape the moral field — they transfer their merit to whoever carries the burden in their place and absorb whatever consequences follow from the vacuum they created. Leaders who decline hard decisions, professionals who hand off crises they could resolve, colleagues who stay silent while another person is treated unjustly — all participate in a real exchange. The synthesis point is that jñāna does not exempt you from this calculus while you are still acting in the world; it only becomes available as a genuine liberation when action has been fully performed." }, "primary_meaning": "Refuse this righteous battle and you throw away both your duty and your honor, earning only sin in their place." }