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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.8
na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām | avāpya bhūmāv asapatnam ṛddhaṃ rājyaṃ surāṇām api cādhipatyam
Translation. For I do not see what could dispel my sorrow,
which dries up the senses,
were I to attain on earth an unrivalled, flourishing kingdom
and even sovereignty over the gods.
Grammar check: 18 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 |
|---|
| na | na | pass |
| hi | hi | pass |
| prapaśyāmi | paś | pass |
| mama | mad | pass |
| apanudyāt | nud | pass |
| yat | yad | pass |
| śokam | śoka | pass |
| ucchoṣaṇam | ucchoṣaṇa | pass |
| indriyāṇām | indriya | pass |
| avāpya | āp | pass |
| bhūmau | bhūmi | pass |
| asapatnam | asapatna | pass |
| ṛddham | ṛddha | pass |
| rājyam | rājya | pass |
| surāṇām | sura | pass |
| api | api | pass |
| ca | ca | pass |
| ādhipatyam | ādhipatya | 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.
The supplied material cannot function as Śaṅkara’s commentary on 2.8: it is the text of the following narrative verse, Bhagavad-Gītā 2.9. Consequently, none of the lexical or syntactic decisions for 2.8 can honestly be attributed to these lines.→ Recognize the supplied passage as misaligned and do not use it to support interpretations of 2.8.
gita [1, 2, 3]saṃjaya uvāca
evam uktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ |
na yotsya iti govindam uktvā tūṣṇīṃ babhūva ha
Sañjaya said: Having spoken thus to Hṛṣīkeśa, Guḍākeśa, the scorcher of foes, said to Govinda, “I shall not fight,” and fell silent.
Although neuter yat is formally nominative or accusative, it is construed as the nominative subject of apanudyāt. The main clause has an omitted accusative correlative: “I do not see [that] which could remove my sorrow.”→ Neuter nominative singular subject of apanudyāt.
gita []
Apanudyāt is a third-person singular active benedictive (Āśīrliṅ), not a potential (VidhiLiṅ). Within the relative clause its precative force identifies the wished-for remedy and is rendered contextually as “might/could dispel.” It governs śokam as its object.→ AshirLin precative, contextually “what might/could dispel my sorrow.”
gita []
Ucchoṣaṇam is masculine accusative singular and agrees adjectivally with śokam; indriyāṇām is an objective genitive dependent on its action sense. Thus the sorrow is “drying up the senses,” rather than ucchoṣaṇam naming a second independent object.→ Adjective modifying śokam: “sorrow which dries up the senses.”
gita []
Avāpya is an indeclinable absolutive, not the second-person imperative assigned by Vyākaraṇī. Its understood agent is the speaker, shared with prapaśyāmi. In context the attainment is concessive: even such attainment would disclose no remedy.→ Active absolutive from āp with ava-, rendered contextually by “were I to attain.”
gita []
Asapatnam and ṛddham are neuter accusative singular adjectives agreeing with rājyam, the object of avāpya. Asapatna is understood as a privative adjectival bahuvrīhi, “having no rival,” and ṛddha as “prosperous/flourishing.”→ “An unrivalled, flourishing kingdom.”
gita []
Surāṇām is construed as an objective genitive with ādhipatyam: sovereignty over the gods. Api emphasizes this further extreme, while ca coordinates ādhipatyam with rājyam.→ “And even sovereignty over the gods.”
gita []
Mama is a possessive genitive with śokam, while hi presents the statement as an explanation: “For I do not see…”. The first-person pronoun is not morphologically masculine, despite Vyākaraṇī’s Pum label.→ Gender-neutral first-person genitive: “my sorrow.”
gita []
Śaṅkara's commentary on this unit
1saṃjaya uvāca
2evam uktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ |
3na yotsya iti govindam uktvā tūṣṇīṃ babhūva ha