BG 2.5 — Sāṅkhya-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 2.5Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · triṣṭubh

गुरूनहत्वा हि महानुभावाञ् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।

हत्वार्थकामांस् तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥

gurūn ahatvā hi mahānubhāvāñ

śreyo bhoktuṃ bhaikṣyam apīha loke

hatvārtha-kāmāṃs tu gurūn ihaiva

bhuñjīya bhogān rudhira-pradigdhān

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

meaning

Arjuna says: better to beg for food in this world than to kill these great teachers and enjoy pleasures smeared with their blood.

ekras · bhāṣya

Arjuna's tone shifts. "Better to live in this world even by begging alms than to kill these mighty elders. Killing them, what we would enjoy here are pleasures stained with blood." Krishna's words from the last two verses have started to reach.

Ramsukhdas Maharaj catches the change in register. In 2.4 Arjuna pushed back hot — how can I shoot Bhishma and Drona? Here in 2.5 he is no longer agitated. He is laying out his position carefully, almost as a lawyer would. He has heard Krishna's challenge and is making sure his answer is on the record. The argument has three parts. First — even if not killing them means losing the kingdom, even if it means having to beg for food (which is forbidden to a kshatriya), I would rather take the disgrace of bhiksha than the disgrace of killing my elders. The phrase iha loke — in this world — concedes the social cost. People will look down on me. Let them. Second — the men I would have to kill are arthakaman, those whose pleasures depend on wealth. Bhishma and Drona are bound to the Kaurava side because the Kaurava side feeds them. Their motives are not pure. Arjuna is naming the moral compromise of the elders without naming them as enemies. Third — even if I do kill them and win, the bhogas I would enjoy on the other side would be rudhira-pradigdhan — drenched in blood. The pleasures themselves would be poisoned by their source.

Ramsukhdas reads this last image carefully. Arjuna is saying: the prize of victory has the corpse already in it. There is no clean version of winning this war.

Krishna will eventually answer that the prize itself is not what dharma is about. But that answer is still verses away.

Context

where

Chapter 2 · Sāṅkhya-Yoga · meter triṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 2.4

Arjuna asks: how can I raise arrows against Bhīṣma and Droṇa, these two who deserve reverence, not battle?

What's going on

Arjuna says: better to beg for food in this world than to kill these great teachers and enjoy pleasures smeared with their blood.

Sūtras through this verse (111)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here2.5───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here2.5───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here2.5───→2.47Hold no mine-ness on body or on fruit.

show all 111

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here2.5───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here2.5───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here2.5───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here2.5───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here2.5───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here2.5───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here2.5───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here2.5───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here2.5───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here2.5───→4.6Even the unborn descends through the deluder Durgā.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here2.5───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here2.5───→2.55'Self' here means mind — a single word redirects.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunabetween

2.3Krishna's first response. 'Klaibyam ma sma gamah Partha naitat tvayy upapadyate.───→here2.5───→2.7'Karpanya-doshopahata-svabhavah prichchhami tvam dharma-sammudha-chetah, shishya

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here2.5───→

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here2.5───→2.10Thesis flat

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here2.5───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here2.5───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here2.5───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here2.5───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here2.5───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here2.5───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here2.5───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here2.5───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here2.5───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here2.5───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here2.5───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here2.5───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here2.5───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here2.5───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here2.5───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here2.5───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here2.5───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here2.5───→2.72Standing in this state, one reaches Brahman..

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here2.5───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here2.5───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here2.5───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here2.5───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here2.5───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here2.5───→4.11Fruit proportional to the service offered.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātraapproach

───→here2.5───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhaapproach

───→here2.5───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here2.5───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here2.5───→2.11Madhva first speaks, Jayatīrtha supplies.

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here2.5───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here2.5───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workapproach

───→here2.5───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here2.5───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here2.5───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here2.5───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here2.5───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here2.5───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here2.5───→3.27The modes act, but ego claims the deed.

Ekrasmodernfamily_conflict

Better to live by almsstation · other · station 17/20

───→here2.5───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here2.5───→2.20The unborn dehī

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here2.5───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here2.5───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here2.5───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here2.5───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here2.5───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here2.5───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here2.5───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here2.5───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here2.5───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here2.5───→2.62Brooding breeds attachment

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here2.5───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here2.5───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here2.5───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here2.5───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here2.5───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here2.5───→2.39Wisdom section wound up here.

VallabhaclassicalD

Chapter-opening preludesbetween

2.1Six-verse prelude lays out the whole map.───→here2.5───→3.1Four-verse prelude frames renunciation.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

2.1Pity and despair treated as guests, not host.───→here2.5───→2.10Krishna smiles, then names what's wrong precisely.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here2.5───→2.47Fruit-free action cannot bind

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here2.5───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here2.5───→3.1Drop something inside the act, not the act.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here2.5───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here2.5───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here2.5───→4.7When dharma weakens, the Lord descends to play.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here2.5───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here2.5───→2.11Vallabha quotes his own Nibandha at verse two.

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningapproach

───→here2.5───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here2.5───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here2.5───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here2.5───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here2.5───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here2.5───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here2.5───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here2.5───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here2.5───→4.11'Yathā' is open; the verb is the gate.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here2.5───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here2.5───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here2.5───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here2.5───→2.10Krishna smiles before the first mā-śucaḥ.

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

1.1A raft of teaching crosses the grief-sea.───→here2.5───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here2.5───→4.11However they come, I meet them so.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here2.5───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here2.5───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here2.5───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here2.5───→4.34Knowers will pass it to you by teaching.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here2.5───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here2.5───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here2.5───→4.1Teaching descends; the teacher does not move.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here2.5───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here2.5───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here2.5───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here2.5───→2.47Act, but not for the fruit of acting.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here2.5───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here2.5───→4.11As they approach Me, so do I receive them.

Śabda · lemmas (20 unique · 23 occurrences)

हत्वा han ×2 — to slay, kill, strike (verbal root) · conv
लोके loka — world, realm; people · locative masculine singular noun
भुञ्जीय √bhuj — to enjoy, eat, experience (verbal root) · present optative 1st person singular verb
गुरून् guru ×2 — teacher, weighty one; the guru · accusative masculine plural noun
भोगान् bhoga — enjoyment, experience (sensual) · accusative masculine plural noun · also at 3.12, 9.20

show all 20

इह iha ×2 — here, in this world, in this life
अ a — negation prefix (un-, non-, not)
हि hi — for, indeed, because (particle)
महा mahat — great, large; the cosmic intellect (mahattattva) · compound
अनुभावान् anubhāva — (anu- + bhāva: being) · accusative masculine plural noun
श्रेयः śreyas — better, superior; the higher good (vs preyas, the pleasant) · nominative neuter singular noun
भोक्तुम् bhuj — to enjoy, eat, experience (verbal root) · infinitive
भैक्ष्यम् bhaikṣya — begged food, alms (from bhikṣā) · accusative neuter singular noun
अपि api — also, even, although
अर्थ artha — meaning, purpose, wealth, goal · compound
कामान् kāma — desire, lust, sensual pleasure · accusative masculine plural noun
तु tu — but, on the other hand (particle)
एव eva — indeed, truly, only (emphatic particle)
रुधिर rudhira — blood; red · compound
प्रदिग्धान् pra-√dih — to smear, anoint (pra- + √dih) · accusative masculine plural participle noun

Praśna · so what (7)

01When the people I learned from are now clearly on the wrong side, am I still bound to them as a student?
02Is it ever more honourable to walk away from a winning position than to claim the prize?

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03When I can articulate exactly why something is wrong but still cannot act, what is actually stopping me?
04Can the enjoyment of something be permanently poisoned by how it was obtained?
05What do I owe someone who mentored me but now opposes everything I am working toward?
06Is paralysis in the face of a moral dilemma sometimes wiser than forcing a choice?
07If acting rightly will still leave me with something that feels like a ruin, is it worth acting?

Vyavahāra · try it in your life

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.

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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.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

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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 2, Verse 5: Krishna to Arjuna — Sāṅkhya-Yoga