{
  "verse_id": "2.34",
  "mūla": {
    "devanāgarī": "अकीर्तिं चापि भूतानि कथयिष्यन्ति ते ऽव्ययाम् | संभावितस्य चाकीर्तिर् मरणाद् अतिरिच्यते",
    "iast": "akīrtiṃ cāpi bhūtāni kathayiṣyanti te 'vyayām | saṃbhāvitasya cākīrtir maraṇād atiricyate",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 34",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "akīrtim",
      "lemma": "akīrti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अकीर्तिम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "bhūtāni",
      "lemma": "bhūta",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "कथयिष्यन्ति ते तव अव्ययां दीर्घकालाम्",
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          "witnesses": [
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          "sense": "कथयिष्यन्ति ततः किमिति चेत् शौर्यवीर्यपराक्रमादिभिः सर्व संभावितस्य तद्विपर्ययजा हि अकीर्तिः मरणाद् अतिरिच्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "प्राणिजातानि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "देवर्षिमनुष्यादीनि ते तवाव्ययां दीर्घकालमकीर्तिं न धर्मात्मायं न शूरोऽयमित्येवंरूपां कथयिष्यन्त्यन्योन्यं कथाप्रसङगे",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भूतानि"
    },
    {
      "surface_form": "kathayiṣyanti",
      "lemma": "√kathay",
      "grammar": "future indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "ते तव अव्ययां दीर्घकालाम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ततः किमिति चेत् शौर्यवीर्यपराक्रमादिभिः सर्व संभावितस्य तद्विपर्ययजा हि अकीर्तिः मरणाद् अतिरिच्यते",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
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      "surface_devanagari": "कथयिष्यन्ति"
    },
    {
      "surface_form": "te",
      "lemma": "tvad",
      "grammar": "genitive singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ते"
    },
    {
      "surface_form": "avyayām",
      "lemma": "avyaya",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अव्ययाम्"
    },
    {
      "surface_form": "saṃbhāvitasya",
      "lemma": "sam-√bhāvay",
      "grammar": "genitive masculine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "च अकीर्तिः मरणात् अतिरिच्यते संभावितस्य",
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          "sense": "तद्विपर्ययजा हि अकीर्तिः मरणाद् अतिरिच्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "बहुमानितस्याकीर्तिर्मरणादतिरिच्यतेऽधिकतरा भवति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "धर्मात्मा शूर इत्येवमादिभिरनन्यलभ्यैर्गुणैर्बहुमतस्य जनस्याकीर्तिर्मरणादप्यतिरिच्यतेऽधिका भवति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "संभावितस्य"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "akīrtiḥ",
      "lemma": "akīrti",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अकीर्तिः"
    },
    {
      "surface_form": "maraṇāt",
      "lemma": "maraṇa",
      "grammar": "ablative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मरणात्"
    },
    {
      "surface_form": "atiricyate",
      "lemma": "ati-√ric",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "संभावितस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। एवंविधाया अकीर्तेः मरणम् एव तव श्रेयः इत्यर्थः। बन्धुस्नेहात् कारुण्याच्च युद्धात् निवृत्तस्य शूरस्य मम अकीर्तिः कथम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अतिरिच्यते"
    }
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      "verse": "2.26",
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      "verse": "2.27",
      "type": "shared-vocabulary echo",
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      "verse": "6.36",
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  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_2.34",
        "anandgiri_2.34"
      ],
      "score": 0.5,
      "english_rendering": "All creatures — gods, sages, men — will broadcast your akīrti (infamy) for a long time, calling you neither a dharma-ātmā nor a śūra (hero). For one who has been held in such high esteem through qualities like these, akīrti is worse than death itself — death is the lesser wound. Śaṅkara's point is cold and logical: the warrior who flees trades a finite mortal death for an imperishable (avyayā) social death that outlasts the body.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.34",
        "vedantadeshika_2.34"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja widens the scope: not merely the loss of unsurpassed happiness and fame, but every being — capable and incapable alike — across all times and places (sarva-deśa-kāla-vyāpinī) will narrate the akīrti of the one who turned back. For Arjuna who has been universally honored for śaurya (valor), vīrya (strength), and parākrama (prowess), the infamy born of their opposite would exceed death — and therefore death in battle is the truer welfare. Rāmānuja frames this within kainkarya (service): abandoning righteous service to Bhagavān through battlefield flight is a deeper dishonor than bodily destruction.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.34",
        "jayatirtha_2.34"
      ],
      "score": 0.5,
      "english_rendering": "*Akīrti* (undying infamy) — *akīrtiṃ cāpi bhūtāni kathayiṣyanti te 'vyayām* — is not merely a social wound. For the *paratantra* *jīva* (the eternally dependent individual self), whose very station in *taratamya* (the graded ontological hierarchy) is assigned by *svatantra* Hari, flight from righteous battle is a dereliction of the specific role Hari has ordained. The *pañca-bheda* (the five-fold real distinction) is not abstract: Lord and *jīva* are genuinely and permanently distinct, and that distinction entails fixed obligation. *Saṃbhāvitasya cākīrtir maraṇād atiricyate* — for the honoured warrior, infamy exceeds death — because death leaves the *jīva*'s relation to Hari intact, whereas dishonour signals a *jīva* that has refused its dependent subordination, resisting the will of the one on whom it wholly depends. *Akīrti* thus registers a failure at the level of being: the *jīva* has acted as though it were *svatantra*, arrogating to itself a choice that belongs to Hari's governance alone.",
      "commentator": "Madhvācārya",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.34"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's gloss is terse and imperative: bhūtāni — all prāṇi-jāta (living beings) — will speak this akīrti, and the one addressed is the vijayī (the victorious one), the sambhāvita (the honored one). In Puṣṭi-mārga's reading, Kṛṣṇa's insistence on battle is itself prasāda (grace) — an invitation into the divine līlā (play). Refusing the invitation, Arjuna would become infamous precisely because he was chosen; akīrti here is not merely social but a rupture in the covenant of grace.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.34"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads avyayā as śāśvatī — eternal, imperishable — making the infamy not a passing rumor but a permanent fixture of memory. For the sambhāvita (the greatly honored one, the bahumānita), akīrti surpasses death in its weight: it is adhikatarā (greater, more burdensome). The devotional implication is clear: a warrior whose identity is woven into honor before both community and Bhagavān faces a fate worse than physical death if he abandons his post — the eternal loss of his name among those who loved him.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.34"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana develops the most layered reading: the earlier verses showed the loss of kīrti (fame) and dharma; this verse pivots to the positive infamy that rushes in to fill the void — śiṣṭa-garhā (reproach by the wise and virtuous), which he calls an anisṭa (unwanted result) that is āsanna-phala-da (immediately fruit-bearing) and atyasahya (utterly unbearable), unlike the deferred suffering of sin. Devas, ṛṣis, and men will narrate, among themselves, that 'this man is neither dharma-ātmā nor śūra.' Because Arjuna has been specially honored — through meeting with Mahādeva and others — he cannot endure this akīrti; therefore, for such a sambhāvita, death is the lesser burden, not the greater one.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [],
  "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": [
          "kathayiṣyanti: kathay -> √kathay",
          "saṃbhāvitasya: sambhāvay -> sam-√bhāvay",
          "atiricyate: atiric -> ati-√ric"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara and Madhusūdana both call akīrti 'avyayā' (imperishable) — does social memory actually outlast the body, or is this a rhetorical device Kṛṣṇa uses to destabilize Arjuna's fear of physical death by substituting a worse fear?",
    "Rāmānuja extends akīrti across sarva-deśa-kāla (all space and time) — what does it mean that dishonor is described as spatially and temporally unbounded while the self (ātman) is also said to be imperishable? Are both claims being made simultaneously, and how do they interact?",
    "Madhusūdana distinguishes between sin (pāpa) as deferred suffering and śiṣṭa-garhā (reproach by the virtuous) as immediate unbearable suffering — what theory of motivation is embedded in this distinction, and why would the reproach of the wise be more motivating than abstract karmic consequence?",
    "Vallabha identifies the addressee as the vijayī (victorious one) and sambhāvita (honored one) — is Kṛṣṇa here appealing to Arjuna's identity rather than his reasoning, and what does that tell us about the pedagogy of the Gītā at this stage?",
    "Śrīdhara's gloss of avyayā as śāśvatī (eternal) aligns the verse's language with the language used for the ātman — is this a deliberate irony, that the one imperishable thing Arjuna might earn by flight is imperishable infamy rather than imperishable fame?",
    "The verse makes no explicit argument for dharma — it argues only from consequences (infamy, death-comparison) — does this represent Kṛṣṇa meeting Arjuna where he is, using kṣatriya (warrior-caste) values as a hook before introducing higher principles?",
    "Madhusūdana cites the Śāntiparva passage that recommends avoiding battle when possible, then immediately dismisses it as weaker than dharmaśāstra — what does this intertextual move reveal about how the Gītā positions itself within the broader Mahābhārata ethical universe?"
  ],
  "everyday_applications": {
    "advaita": "Śaṅkara's framing teaches that retreating from one's duty out of moha (delusion) produces a social death — avyayā (imperishable) infamy — that the deluded mind wrongly believes it can escape by avoiding action. In practical terms: when you abandon a role or commitment out of fear rather than genuine renunciation (saṃnyāsa), you do not disappear — you become permanently associated with the abandonment. The Advaita application is not to embrace fame-seeking but to recognize that the jñānī (one pursuing knowledge) who has not yet reached true vairāgya (dispassion) must still fulfill the role assigned, lest ahaṃkāra (ego) assert itself through the back door of cowardice.",
    "viśiṣṭādvaita": "Rāmānuja's reading across sarva-deśa-kāla (all places and times) speaks to the relational self: we are beings-in-community, and our failure in kainkarya (service) to those who depend on us ripples outward in ways we cannot contain. A person who withdraws from a caregiving role, a leadership responsibility, or a covenant with community — citing personal grief or aversion — will find that the community's memory is not bounded by their own emotional exit. The viśiṣṭādvaita application is this: because we are modes (prakāra) of Bhagavān's body, our relational failures are not private — they are public wounds on the social fabric that constitute Bhagavān's immanent form.",
    "dvaita": "In Dvaita's frame, the jīva never owns its capacities — they are held in trust from Hari. When a person of recognized ability (sambhāvita) abandons the field, the akīrti (infamy) that accrues is a signal that the community perceives the breach of stewardship. The everyday implication: a leader, teacher, or professional who has been given abilities and recognition by circumstance (Hari's arrangement) and who retreats out of personal discomfort is not only failing themselves — they are failing the order of being that made the role possible. Dvaita demands that recognized capacity be treated as an obligation, not an option.",
    "śuddhādvaita": "Vallabha's Puṣṭi-mārga teaches that we are sustained by Kṛṣṇa's prasāda (grace) alone, and that the highest response to grace is joyful, wholehearted action in the role in which grace has placed us. The person who has been given exceptional gifts — talent, position, opportunity — and who then shrinks from using them is, in Puṣṭi terms, refusing the prasāda. The akīrti they receive is not punishment but natural consequence: others perceive the withdrawal of participation from one who was chosen, and their memory of it is permanent. The everyday application is to treat one's gifts as invitations to play (līlā) rather than burdens to shed.",
    "bhakti": "Śrīdhara's emphasis on bahumānita (the greatly honored one) points to a practical truth in devotional communities: the person who has been publicly recognized — praised, trusted, given responsibility — carries a heavier burden of akīrti if they fail. Reputation is not merely ego; in bhakti communities it is relational currency that enables others to practice trust and surrender through the model of the honored person. When such a person abandons their role, śāśvatī (eternal) infamy follows because the community's memory of their promise outlasts their exit. The application: honor received in a community is a covenant, not a trophy.",
    "advaita-bhakti": "Madhusūdana's distinction between deferred karmic suffering and the immediate, atyasahya (utterly unbearable) pain of śiṣṭa-garhā (reproach by the virtuous) maps precisely onto lived experience: abstract consequences of wrong action can be rationalized away, but the specific, named disapproval of people whose judgment you respect is unbearable in the present moment. His synthesis — jñāna (knowledge) held together with bhakti (devotion) — suggests that a person of integrated practice is especially vulnerable to this immediate suffering precisely because they care deeply about both truth and relationship. The application: use the anticipation of that specific, present, relational pain as a compass when abstract duty feels remote."
  },
  "primary_meaning": "Every creature alive will speak your infamy forever, and for a man held in such honor, that disgrace is a heavier burden than death."
}