{
  "verse_id": "2.35",
  "mūla": {
    "devanāgarī": "भयाद् रणाद् उपरतं मंस्यन्ते त्वां महारथाः | येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्",
    "iast": "bhayād raṇād uparataṃ maṃsyante tvāṃ mahārathāḥ | yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 35",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "bhayāt",
      "lemma": "bhaya",
      "grammar": "ablative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भयात्"
    },
    {
      "surface_form": "raṇāt",
      "lemma": "raṇa",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रणात्"
    },
    {
      "surface_form": "uparatam",
      "lemma": "upa-√ram",
      "grammar": "accusative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपरतम्"
    },
    {
      "surface_form": "maṃsyante",
      "lemma": "√man",
      "grammar": "future indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "चिन्तयिष्यन्ति न कृपयेति त्वां महारथाः दुर्योधनप्रभृतयः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "। शूराणां हि वैरिणां शत्रुभयाद् ऋते बन्धुस्नेहादिना युद्धाद् उपरतिः न उपपद्यते। किं च",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "भीष्मद्रोणदुर्योधनादयो महारथाः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मंस्यन्ते"
    },
    {
      "surface_form": "tvām",
      "lemma": "tvad",
      "grammar": "accusative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वाम्"
    },
    {
      "surface_form": "mahā",
      "lemma": "mahat",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "महा"
    },
    {
      "surface_form": "rathāḥ",
      "lemma": "ratha",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रथाः"
    },
    {
      "surface_form": "yeṣām",
      "lemma": "yad",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "येषाम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "tvam",
      "lemma": "tvad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "त्वम्"
    },
    {
      "surface_form": "bahu",
      "lemma": "bahu",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बहु"
    },
    {
      "surface_form": "mataḥ",
      "lemma": "√man",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मतः"
    },
    {
      "surface_form": "bhūtvā",
      "lemma": "bhū",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "पुनः यास्यसि लाघवं लघुभावम्",
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          "witnesses": [
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        },
        {
          "sense": "इदानीं युद्धे समुपस्थिते निवृत्तव्यापारतया लाघवं सुग्रहतां यास्यसि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        },
        {
          "sense": "लाघवं यास्यसि",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "युद्धादुपरत इति शेषः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भूत्वा"
    },
    {
      "surface_form": "yāsyasi",
      "lemma": "√yā",
      "grammar": "future indicative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "लाघवं लघुभावम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। ते महारथाः त्वां भयाद् युद्धाद् उपरतं मंस्यन्ते। शूराणां हि वैरिणां शत्रुभयाद् ऋते बन्धुस्नेहादिना युद्धाद् उपरतिः न उ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्राप्स्यसि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यास्यसि"
    },
    {
      "surface_form": "lāghavam",
      "lemma": "lāghava",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लाघवम्"
    }
  ],
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      "verse": "11.21",
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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_2.35",
        "anandgiri_2.35"
      ],
      "score": 0.5,
      "english_rendering": "The mahārathās (great chariot-warriors) — Duryodhana and his company — will not suppose you have withdrawn from battle out of compassion; they will conclude, without qualification, that you have fled from fear of Karṇa and his peers. You who were held in the highest regard among them — esteemed as possessed of many virtues — will descend, in their reckoning, into a state of lāghava (lightness, triviality). For Śaṅkara the sting here is epistemological: the world's misreading is not the real harm, but the āsakti (attachment) to reputation that makes Arjuna hesitate is itself the bondage from which jñāna must free him.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.35",
        "vedantadeshika_2.35"
      ],
      "score": 0.5,
      "english_rendering": "Those mahārathās — Karṇa, Duryodhana and the rest — who had previously honored you as a valorous enemy (śūro vairiṇām) will now, seeing you withdraw as if your purpose has ceased (nivṛttavyāpāratayā), regard you as easy to grasp (sugrahatā) — something lightly dismissible. The fall from bahumata (being held in high regard) to lāghava is not merely social disgrace but a rupture of the kainkarya-relation: a servant of Bhagavān is dishonored when he fails the dharma of his station. Rāmānuja stresses that warriors recognize only fear of enemy-swords as a legitimate ground for withdrawal; familial grief (bandhu-sneha) does not qualify — the world reads it as weakness regardless of Arjuna's inner rationale.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.35",
        "jayatirtha_2.35"
      ],
      "score": 0.5,
      "english_rendering": "The *mahārathāḥ* (great chariot-warriors) — those very ones before whom Arjuna had stood as a figure of honor — will judge him *bhayād raṇād uparataṃ* (withdrawn from battle out of fear). From *bahumata* (high esteem) he descends to *lāghava* (lightness, smallness): the reversal is total and public. For the *paratantra* *jīva* whose station in battle is assigned by *svatantra* Hari, withdrawal without divine sanction is not restraint but a breach of *dāsya* (servanthood). The *pañca-bheda* order is not suspended by sentiment: Arjuna's distinction from Hari, from the other *jīva*s opposing him, and from the material field of battle are all real, and each *bheda* (real distinction) carries binding obligation. The contempt of the *mahārathāḥ* is the natural, *karmically* appropriate fruit of abandoning the role Hari's providential order has placed upon him. *Lāghava* is not merely social dishonor; it names the ontological diminishment that follows when a *paratantra* being acts against the grain of *taratamya* (the graded hierarchy of being) by refusing the subordinate function *bhakti* would have fulfilled.",
      "commentator": "Madhvācārya",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.35"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha draws a sharp distinction: although Arjuna's inward motive is fear of the sin of slaying kinsmen (svabandhu-hiṃsā-doṣa-bhīyā), these mahārathās do not know this — they simply see a man who has stopped (uparata) at the threshold of battle and they will conclude he stopped from fear of death (maraṇa-bhayāt). The outer world misreads the inner reality; this is the nature of the unregenerate gaze. Thus Arjuna will arrive at lāghava — diminishment — not because he is in fact diminished but because he has allowed a motive rooted in attachment to masquerade as scruple, and Kṛṣṇa's līlā (divine play) now uses the world's scorn as the instrument to dislodge that attachment and draw Arjuna back into prasāda (divine grace-action).",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.35"
      ],
      "score": 0.5,
      "english_rendering": "Those very mahārathās who had previously honored you for your many virtues (bahugūṇatva) — who held you in the highest esteem — will now suppose that you have withdrawn from the battle out of fear (bhayena saṃgrāmāt). The movement from bahumata (honored) to lāghava (lightness) is calibrated: the fall in reputation is proportional to the height of the prior regard. Śrīdhara's reading is spare and precise — no elaborate metaphysics, only the clean statement that the same company of warriors who elevated Arjuna will be the witnesses of his disgrace, because they will misread his grief-born hesitation as cowardice.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.35"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana closes off the consoling fantasy Arjuna has silently nursed: perhaps Bhīṣma and Droṇa, knowing his compassionate nature, will praise him for laying down arms. The answer is categorical — even those great teachers, even Duryodhana, even all the mahārathās will read the withdrawal not as compassion but as fear of Karṇa and his peers. And the cut is keener because of the prior regard: it is precisely because Bhīṣma and Droṇa had considered Arjuna to be possessed of extraordinary virtues (bahubhir guṇair yukta ayam arjuna iti mataḥ) that their new verdict — that he fled in fear — will carry the full weight of lāghava (universal disesteem). Madhusūdana thus collapses both the Advaita diagnosis of ahaṃkāra-based consolation and the bhakti insistence that the Lord's reproof is a form of grace-correction.",
      "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,
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      "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": [
          "uparatam: uparam -> upa-√ram",
          "maṃsyante: man -> √man",
          "mataḥ: man -> √man",
          "yāsyasi: yā -> √yā"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Kṛṣṇa argues that the mahārathās will misread Arjuna's grief as cowardice — but does the fact of misreading matter if Arjuna's inner motive is genuinely compassionate? Is social perception of one's dharma morally binding?",
    "Lāghava (lightness, diminishment) is presented as a consequence to be feared — yet if Arjuna is on a jñāna-mārga that seeks freedom from external regard, why should the warriors' opinion be invoked as a deterrent at all? Is Kṛṣṇa arguing within Arjuna's current frame rather than from the highest frame?",
    "Rāmānuja distinguishes bandhu-sneha (kinship-love) from legitimate grounds for withdrawal. What does this imply about the hierarchy of relational obligations — and is the distinction compassionate or severe?",
    "The mahārathās who esteem Arjuna most highly are exactly the ones whose verdict of lāghava will be sharpest (Madhusūdana). Does prior honor intensify the obligation to act, or does it simply intensify the social risk of inaction?",
    "Vallabha notes that the outer world cannot read inner motive — the same withdrawal can arise from fear of death or fear of sin, and the world collapses them. What does this say about the adequacy of social dharma as a guide to inner dharma?",
    "Śrīdhara's reading is deliberately spare: the fall from bahumata to lāghava is its own argument, needing no metaphysical scaffolding. Is this a feature of bhakti pedagogy — meeting the student where they are — or a limitation?",
    "Across all six schools, the mechanism is the same: misrecognition by those who matter. Does verse 2.35 suggest that reputation is primarily an instrument of pedagogy (Kṛṣṇa uses it to move Arjuna) rather than a genuine moral stake?"
  ],
  "everyday_applications": {
    "advaita": "When you withdraw from a difficult responsibility — a hard conversation, a necessary decision — and tell yourself you are being compassionate or wise, notice whether others in the situation read it as avoidance. The misreading is not the problem; the āsakti (attachment) to a self-image of the compassionate one that made you hesitate is. Śaṅkara's instruction: diagnose the inner clinging first; the social consequence is merely the mirror that reveals it.",
    "viśiṣṭādvaita": "In your professional or relational role, the people who previously held you in high regard — a mentor, a team, a community — are precisely the ones whose perception shifts most sharply when you disengage from your station's responsibilities. Rāmānuja's teaching: your kainkarya (service-orientation) is not for your own sake but as an expression of your relationship to the whole. Disengagement is read as smallness not because the world is cruel but because the world correctly perceives the withdrawal of a specific kind of faithfulness.",
    "dvaita": "There is a role you have been given — in your household, your work, your community — that carries obligations not of your own authorship. When you step back from that role because it is painful, the people around you will not grant the exemption you feel you deserve. The Dvaita point is unsentimental: the jīva (individual soul) does not negotiate its assigned station on grounds of personal distress; it fulfills or fails it. Recognizing this is not self-punishment — it is accurate reading of the structure of responsibility.",
    "śuddhādvaita": "You may hold a genuinely noble inner reason for not acting — protecting someone, avoiding harm — but if that reason is wrapped in a deeper layer of fear or attachment, the world will see through to the fear and name it. Vallabha's teaching is that Kṛṣṇa uses the world's scorn as prasāda (grace): the discomfort of being misread is not an injustice to protest but a prompt to go deeper, to discover whether the noble motive is in fact standing on an unexamined fear. Let the sting of misrecognition do its corrective work.",
    "bhakti": "Śrīdhara's reading asks you to sit with a simple arithmetic: the people who most honored your competence, your character, your reliability — those exact people will register your withdrawal most acutely. This is not metaphysics; it is the ordinary texture of trust. If you step back from what you are known for, the fall in their regard will be proportional to the height of their previous esteem. The teaching is to take that social reality seriously, not as shame but as information about what has genuinely been entrusted to you.",
    "advaita-bhakti": "Madhusūdana's insight is most useful when you are secretly consoling yourself: perhaps the people who know me well will understand why I am stepping back; perhaps they will credit me with good motives. The verse closes that escape route. The very people who know you best — who have seen your capacities, who hold the highest estimate of what you can do — are precisely the ones who will register the retreat as a falling-short. Use that discomfort not as shame to suppress but as a Kṛṣṇa-sent corrective: your own most trusted witnesses are telling you that you have not yet arrived at the action your nature calls for."
  },
  "primary_meaning": "The great chariot-warriors who once held you in highest regard will say you left the battle out of fear, and all that esteem will turn to contempt."
}