{
  "verse_id": "2.5",
  "mūla": {
    "devanāgarī": "गुरून् अहत्वा हि महानुभावाञ् श्रेयो भोक्तुं भैक्ष्यम् अपीह लोके | हत्वार्थ-कामांस् तु गुरून् इहैव भुञ्जीय भोगान् रुधिर-प्रदिग्धान्",
    "iast": "gurūn ahatvā hi mahānubhāvāñ śreyo bhoktuṃ bhaikṣyam apīha loke | hatvārtha-kāmāṃs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 5",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "gurūn",
      "lemma": "guru",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "कथम् अहं हनिष्यामि कथन्तरां भोगेष्वतिमात्रसक्तान् तान् हत्वा तैः भुज्यमानान् तान्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "गुरून्"
    },
    {
      "surface_form": "a",
      "lemma": "a",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अ"
    },
    {
      "surface_form": "hatvā",
      "lemma": "han",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "गुर्वादीनर्थकामानेव भुञ्जीय न मोक्षमनुभवेयमिहैव भोगो न स्वर्गे",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "तैः भुज्यमानान् तान्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "हत्वा"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "mahā",
      "lemma": "mahat",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "महा"
    },
    {
      "surface_form": "anubhāvān",
      "lemma": "anubhāva",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनुभावान्"
    },
    {
      "surface_form": "śreyaḥ",
      "lemma": "śreyas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "श्रेयः"
    },
    {
      "surface_form": "bhoktum",
      "lemma": "bhuj",
      "grammar": "infinitive",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भोक्तुम्"
    },
    {
      "surface_form": "bhaikṣyam",
      "lemma": "bhaikṣya",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भैक्ष्यम्"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "iha",
      "lemma": "iha",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इह"
    },
    {
      "surface_form": "loke",
      "lemma": "loka",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "व्यवहारभूमौ",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "श्रेष्ठम्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "भिक्षान्नमपि भोक्तुं श्रेयः उचितम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "तैर्हृतराज्यानां नो नृपादीनां निषिद्धं भैक्षमपि भोक्तुं श्रेयः प्रशस्यतरमुचितं नतु तद्वधेन राज्यमपि श्रेय इति धर्मेऽपि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "लोके"
    },
    {
      "surface_form": "hatvā",
      "lemma": "han",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "गुर्वादीनर्थकामानेव भुञ्जीय न मोक्षमनुभवेयमिहैव भोगो न स्वर्गे",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "तैः भुज्यमानान् तान्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "हत्वा"
    },
    {
      "surface_form": "artha",
      "lemma": "artha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्थ"
    },
    {
      "surface_form": "kāmān",
      "lemma": "kāma",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कामान्"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "gurūn",
      "lemma": "guru",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "कथम् अहं हनिष्यामि कथन्तरां भोगेष्वतिमात्रसक्तान् तान् हत्वा तैः भुज्यमानान् तान्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "गुरून्"
    },
    {
      "surface_form": "iha",
      "lemma": "iha",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इह"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "bhuñjīya",
      "lemma": "√bhuj",
      "grammar": "present optative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "न मोक्षमनुभवेयमिहैव भोगो न स्वर्गे",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "अश्नीयाम्",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "नतु मोक्षं लभेय",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भुञ्जीय"
    },
    {
      "surface_form": "bhogān",
      "lemma": "bhoga",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "तद्रुधिरेण उपसिच्य तेषु आसनेषु उपविश्य भुञ्जीय",
          "school": "viśiṣṭādvaita",
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          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भोगान्"
    },
    {
      "surface_form": "rudhira",
      "lemma": "rudhira",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रुधिर"
    },
    {
      "surface_form": "pradigdhān",
      "lemma": "pra-√dih",
      "grammar": "accusative masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रदिग्धान्"
    }
  ],
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    {
      "verse": "3.12",
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      "verse": "6.41",
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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_2.5",
        "anandgiri_2.5"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna, still bound by the confusion that treats the body-mind complex as the self, sees only two evils: either kill the venerable teachers and enjoy blood-drenched pleasures, or live a mendicant's life. Both alternatives are framed within the cage of ahaṅkāra (ego-sense), the root delusion Śaṅkara will later diagnose at 2.11 as the source of all śoka (grief) and moha (delusion). The man of discriminating intellect recognises that guru-murder for the sake of rājya (kingdom) binds the jīva more deeply to saṃsāra (the cycle of becoming), while begging, though degrading to the proud warrior, at least does not multiply the chains of pāpa (demerit). The verse is Arjuna's pre-jñāna articulation of a genuine ethical impasse — not yet wisdom, but an honest recognition that desire-driven action poisons every fruit it touches.",
      "divergence_note": "Śaṅkara's silence on verses 2.1–2.9 is itself a teaching: these verses record the depth of Arjuna's avidyā (nescience) before the ācārya's instruction begins at 2.11; the Advaita reading derives from Śaṅkara's framing of moha and ahaṅkāra established in that opening commentary.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.5",
        "vedantadeshika_2.5"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads Arjuna's words as speech soaked in snēha (personal affection) and kāruṇya (compassion), overlaid with confusion about dharma and adharma — the very triple entanglement the Bhagavān will untangle. Arjuna asks: how can I, having received upadeśa (instruction) and hospitality from Droṇa and Bhīṣma, now seat myself where they sat and enjoy the bhōgān (pleasures) they had been enjoying, those same pleasures now drenched in their blood? For the Viśiṣṭādvaita ācārya, this verse reveals that Arjuna has correctly intuited the horror of desire-driven action — the only problem is that he has stopped at intuition without surrendering the outcome to Bhagavān. True kainkarya (service) to the Lord would dissolve both the craving for kingdom and the paralysis of grief, leaving action as pure śēṣa-vṛtti (the mode of being wholly instrumental to Viṣṇu's will).",
      "divergence_note": "Rāmānuja: 'snēhakāruṇyadharmādharma-bhayākulaḥ' — Arjuna's confused speech emerges from this four-fold agitation; the bhāṣya underscores that Arjuna cannot yet perceive what is truly hita (beneficial) because Bhagavān's śāsana (command) has not yet been received and understood.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.5",
        "jayatirtha_2.5"
      ],
      "score": 0.5,
      "english_rendering": "Madhva begins his bhāṣya only at 2.11, but the Dvaita metaphysic is already at work in Arjuna's words: the jīva (individual soul), eternally distinct from and dependent upon Hari, cannot resolve the problem of guru-killing through any autonomous moral calculus. Arjuna's anguish — better begging than blood-smeared pleasures — is genuine piety misdirected: he acknowledges that no artha (wealth or kingdom) can compensate for the destruction of those through whom Hari's grace once flowed. Yet his error is to think the choice is his to make; the Dvaita answer, to come in Kṛṣṇa's own voice, is that the jīva acts rightly only when wholly surrendered to Hari's ordination, not when it independently weighs two evils against each other.",
      "divergence_note": "Madhva's commentary does not cover this verse; the Dvaita rendering is anchored in the eternal jīva-Brahman distinction and the principle that volitional moral paralysis is itself a form of svātantrya (false independence) that Dvaita systematically negates.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.5"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's bhāṣya names this verse's core move precisely: killing the mahānubhāvān (great-souled) gurus violates both lōka (the worldly order) and vēda (scriptural injunction) simultaneously. To live as a sannyāsī on begging-food is better — a concession that Arjuna frames as a question but which functions, Vallabha indicates, as a kāku (ironic inversion): the very absurdity of the Pāṇḍava prince reduced to begging underlines how monstrous the alternative is. For the Puṣṭi-mārga, the verse is a negative revelation of Kṛṣṇa's līlā (divine play): the warriors' attachment to artha has so entangled them that Arjuna must stand at this precipice precisely so that Kṛṣṇa's prasāda (grace beyond merit) can interrupt all human calculation. Blood-smeared pleasures are not merely ethically repugnant — they are the anti-image of the ananda (bliss) that only Kṛṣṇa's svarūpa (own form) can bestow.",
      "divergence_note": "Vallabha: 'guro'r-ādihananam lōkavēdaviruddham' — the double violation (worldly and scriptural); and the kāku (ironic register) in 'bhunjīya' signals that what sounds like Arjuna's solution is actually the demonstration of its own impossibility.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.5"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara holds the ethical and the soteriological in careful balance: killing Droṇa and the others is paralokaviruddha (contrary to the next world), so even begging-food in this world is the superior path. But the verse's deeper sting lies in what the gurus themselves confess — Śrīdhara cites Bhīṣma's own admission to Yudhiṣṭhira that artha has enslaved him: 'I am the servant of wealth; wealth is no one's servant.' The gurus who stand on the other side have not fallen beyond veneration; rather, their artha-tṛṣṇā (thirst for wealth) has made them unable to withdraw from the war despite their own better knowledge. Śrīdhara thus reads the verse as a meditation on how social bondage (being bound to the Kauravas by artha) corrupts the guru-śiṣya relationship without dissolving it — which is precisely why Arjuna's revulsion is both morally sound and spiritually incomplete.",
      "divergence_note": "Śrīdhara cites Bhīṣma's Mahābhārata confession directly: 'arthasya puruṣo dāso dāsas tv artho na kasyacit' — the very gurus Arjuna hesitates to kill have themselves acknowledged that artha has compromised their freedom.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.5"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana addresses a pointed objection: one might argue that Bhīṣma and Droṇa, by siding with adharma (injustice) and betraying their śiṣya (disciple) Arjuna, have forfeited their gurutva (status as teachers) and that a smṛti injunction even permits abandoning a morally errant guru. Arjuna implicitly rejects this escape by calling them mahānubhāvān — great-souled ones of extraordinary tejas (spiritual luminosity), whose accumulated tapas (austerity) places them above ordinary moral stain, just as fire is not defiled by what it consumes. Yet even granting their greatness, Madhusūdana is unsparing: killing them yields only blood-smeared bhōgān (sense-enjoyments) in this world and suffering in the next — never dharma, never mokṣa (liberation). The verse maps the double trap: deny their gurutva and you still get only kingdom; honour their gurutva and you cannot kill them. Only the grace of Kṛṣṇa's jñāna can dissolve the trap from outside it.",
      "divergence_note": "Madhusūdana: 'mahānubhāvān' as those whose tejas places them beyond the small-pāpa of artha-lobha (greed); yet 'rudhirapradigdhān bhōgān' are still all that guru-slaughter yields — the binary of worldly gain versus liberation is real, and killing resolves neither pole.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
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    "meter_shift_from_previous": true,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "भोगान्",
      "role": "supporting",
      "other_verses_in_list": [
        "3.12",
        "9.20"
      ]
    }
  ],
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    },
    "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": [
          "bhuñjīya: bhuj -> √bhuj",
          "pradigdhān: pradih -> pra-√dih"
        ]
      }
    ]
  },
  "so_what_questions": [
    "When the people I learned from are now clearly on the wrong side, am I still bound to them as a student?",
    "Is it ever more honourable to walk away from a winning position than to claim the prize?",
    "When I can articulate exactly why something is wrong but still cannot act, what is actually stopping me?",
    "Can the enjoyment of something be permanently poisoned by how it was obtained?",
    "What do I owe someone who mentored me but now opposes everything I am working toward?",
    "Is paralysis in the face of a moral dilemma sometimes wiser than forcing a choice?",
    "If acting rightly will still leave me with something that feels like a ruin, is it worth acting?"
  ],
  "everyday_applications": {
    "advaita": "Notice the moment you frame a hard decision as 'either I lose everything or I do something I cannot live with.' That framing is itself the problem — it is ahaṅkāra (the sense of being a separate doer) constructing both horns of the dilemma. Advaita practice here is to pause before accepting either horn as real: ask whose choice this actually is, and who is the 'I' that will supposedly suffer either outcome. The inquiry does not dissolve the practical problem, but it creates enough distance from it to act from clarity rather than from fear.",
    "viśiṣṭādvaita": "When you are pulled in two directions by loyalty — to the institution that shaped you and to the work you believe in — the Viśiṣṭādvaita move is to ask which option keeps you instrumental to something larger than your own stake in the outcome. The snēha (personal affection) that makes you hesitate is not wrong; Rāmānuja honours it. But the next step is to surrender the fruits of either choice to Bhagavān and act on the path that constitutes genuine kainkarya (service) — not the path that resolves your grief fastest.",
    "dvaita": "Dvaita's practical edge is its suspicion of autonomous moral reasoning under emotional pressure. When you are agonising over a decision involving people you revere, recognise that your own calculus — 'this option is worse than that one' — is precisely the moment where jīva-svātantrya (the soul's false claim to independence) is most active and most dangerous. The discipline is to refer the decision upward: to the principle, the dharma, the ishṭadevatā (chosen form of the divine), rather than continuing to rotate between two self-generated options.",
    "śuddhādvaita": "Vallabha's reading suggests that the right response to an impossible human dilemma is not clever problem-solving but a kind of transparent helplessness before Kṛṣṇa. When you lay out every reason why both paths are untenable — as Arjuna does — and still cannot move, that very laying-out is the beginning of surrender. The Puṣṭi-mārga practitioner learns to hold the 'blood-smeared pleasure' image not as a reason for paralysis but as a vivid reminder that no worldly option delivers the ānanda (bliss) that only relationship with Kṛṣṇa provides.",
    "bhakti": "Śrīdhara's Bhīṣma citation is practically useful: when someone you respect is trapped inside a corrupt institution and cannot leave, their moral compromise does not eliminate your obligation to them — but it does change what that obligation looks like. You can honour what they taught you without following them into the trap that holds them. In everyday terms: the mentor who is 'bound by wealth' to a system that harms you still deserves your respect; they do not deserve your compliance. The two are separable, and separating them is what this verse makes possible.",
    "advaita-bhakti": "Madhusūdana's layered reading offers a practical test: when you are tempted to strip someone of their authority over you on the grounds of their moral failure, ask whether you are doing so to protect your dharma or to escape the difficulty of honouring someone who complicates your life. If the latter, you are using their failure to serve your convenience. If the former, proceed — but expect that acting rightly in such a situation will still feel like loss, because 'blood-smeared pleasures' remain blood-smeared even when the killing was justified."
  },
  "primary_meaning": "Arjuna says: better to beg for food in this world than to kill these great teachers and enjoy pleasures smeared with their blood."
}