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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.32
yadṛcchayā copapannaṃ svarga-dvāram apāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam
Translation. And fortunate are the members of the warrior order (kṣatriyas), O Pārtha, who obtain a battle such as this:
it has come unsought, an opened gateway to heaven (svarga).
Grammar check: 11 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| yadṛcchayā | yadṛcchā | pass |
| ca | ca | pass |
| upapannam | upapanna | pass |
| svarga-dvāram | svarga-dvāra | pass |
| apāvṛtam | apāvṛta | pass |
| sukhinaḥ | sukhin | pass |
| kṣatriyāḥ | kṣatriya | pass |
| pārtha | pārtha | pass |
| labhante | labh | pass |
| yuddham | yuddha | pass |
| īdṛśam | īdṛśa | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Śaṅkara's commentary; the deciding lines are quoted below each decision.
Yadṛcchayā is translated ‘unsought,’ emphasizing absence of prior solicitation rather than mere randomness or accident.→ unsought
gita [1]yadṛcchayā ca aprārthitatayā
‘Yadṛcchayā’ means ‘in the condition of not having been sought or requested.’
Upapannam means that the battle ‘has come’ or ‘has arrived’; it is not taken here in the common sense ‘proper’ or ‘justified.’→ having come or arrived
gita [1]upapannam āgataṃ
‘Upapannam’: ‘come, arrived.’
Svarga-dvāram is analyzed as a ṣaṣṭhī-tatpuruṣa, svargasya dvāram, ‘the gateway of/to heaven.’
→ ṣaṣṭhī-tatpuruṣa: svargasya dvāram
Apāvṛtam qualifies svarga-dvāram and means ‘opened,’ so the battle is appositionally characterized as an opened gateway to heaven.→ opened gateway to heaven
gita [1]svarga-dvāram apāvṛtam udghāṭitaṃ
‘The gateway to heaven, apāvṛtam—that is, opened.’
Sukhinaḥ is predicative with kṣatriyāḥ: the warriors who obtain this battle are declared fortunate. It is not merely attributive, ‘happy kṣatriyas.’→ the kṣatriyas who obtain it are fortunate
gita [1]kṣatriyāḥ he pārtha, kiṃ na sukhinas te ?
‘The kṣatriyas, O Pārtha—are they not fortunate?’
Īdṛśam directly modifies yuddham, and the commentary construes the warriors through a relative clause: those who obtain ‘such a battle as this.’→ īdṛśam modifies yuddham
gita [1]ya etad īdṛśaṃ yuddhaṃ labhante kṣatriyāḥ
‘The kṣatriyas who obtain this, such a battle.’ The transmitted ya is grammatically anomalous and is likely a plaintext error for plural ye; the quotation has not been silently emended.
Labhante is active in sense (Kartari) despite its ātmanepada ending: kṣatriyāḥ is its subject and yuddham its accusative object.→ Kartari: the kṣatriyas obtain the battle
gita [1]īdṛśaṃ yuddhaṃ labhante kṣatriyāḥ
‘The kṣatriyas obtain such a battle.’
Pārtha is a direct vocative address, ‘O Pārtha.’→ vocative singular
gita [1]he pārtha
‘O Pārtha.’
Ca is rendered as an initial discourse-linking ‘and.’ The commentary repeats it but does not specify whether its primary scope is the whole statement or the phrase yadṛcchayā upapannam.
→ discourse-linking ‘and’
Śaṅkara's commentary on this unit
1yadṛcchayā ca aprārthitatayā upapannam āgataṃ svarga-dvāram apāvṛtam udghāṭitaṃ ya etad īdṛśaṃ yuddhaṃ labhante kṣatriyāḥ he pārtha, kiṃ na sukhinas te ? ||bhgs_2.32||