BG 2.32 — Sāṅkhya-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 2.32Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · Pārtha · anuṣṭubh

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

yadṛcchayā copapannaṃ svarga-dvāram apāvṛtam

sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam

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

meaning

A battle this good comes unsought, Arjuna, and its door to heaven stands wide open; only the fortunate among warriors ever receive such a gift.

ekras · bhāṣya

Krishna names the rarity of the situation. "A war like this comes by yadrichchhaya — by no one's seeking — with the door to svarga standing wide open. Fortunate are the kshatriyas, Partha, who receive such a battle." The verse turns the kshatriya argument from obligation to gift. Yadrichchhaya is the precise word. Without solicitation. Not chosen. Arrived. The kshatriya's whole life is preparation for the moment when the dharmic battle finds him; most never see one. Those who do see one rarely see one this clean — both sides assembled, both sides willing, the cause itself dharmic.

Madhusudana Sarasvati catches the structural force. The ordinary kshatriya doubt is whether one should fight gurus like Bhishma and Drona.

Madhusudana's answer is that this battle is svaprayatna-vyatireka — beyond one's own striving. The opponents are the ones karma has placed there. Arjuna did not arrange to fight Bhishma; the situation arranged it. To refuse the situation is to refuse the path that has been opened.

Vallabha softens the metaphysics into prasada — grace-gift. The battle is Krishna's own lila arriving as a gift; the bhagyavantah, the divinely fortunate, are those who recognize what they are receiving. The address Partha returns.

Krishna calls Arjuna by his mother's name to remind him that he is the son of a kshatriya queen who would not let him stand down. The same name Krishna used to rebuke him in 2.3 he uses here to bless him. Both rebuke and blessing are vatsalya — both are the parent's voice in different keys.

Context

where

Chapter 2 · Sāṅkhya-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Pārtha

preceded by — BG 2.31

Look at your own dharma and do not tremble, for a warrior has no higher good than a battle that is righteous.

What's going on

A battle this good comes unsought, Arjuna, and its door to heaven stands wide open; only the fortunate among warriors ever receive such a gift.

Sūtras through this verse (111)

MadhvaclassicalT1

Hari is supreme — the running reading-rulebetween

2.18'Imperishable' is said to mark off the Lord.───→here2.32───→4.24Every word for ritual points back to Viṣṇu.

RamsukhdasclassicalE

Your own work as worshipbetween

2.31A warrior's own duty is the war he faces.───→here2.32───→2.33Refusal is not safe; it costs everything.

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here2.32───→2.39Wisdom closes, action opens. Same axis.

show all 111

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbabetween · other

2.18Image perishes, source endures───→here2.32───→4.13Creates yet uncreated

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

2.20The soul is conscious but only as reflection.───→here2.32───→3.27Action is the modes'; the soul only seems to act.

MadhvaclassicalT3

Ranking is real — and it never collapsesbetween

2.23Even great gods are unequal in their glory.───→here2.32───→2.50Even in liberation the rank stays in place.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksbetween

2.18The image perishes, but the source endures.───→here2.32───→4.13He creates and yet is uncreated by it.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

2.23Nāradīya names what reason cannot prove.───→here2.32───→2.50Six texts in thirty lines carry the long excursus.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

2.23Without worship of Hari no one ever crosses.───→here2.32───→2.50Even in liberation grace remains the agent.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotbetween

2.24When two scriptures clash the higher one rules.───→here2.32───→2.72Akṣapāda and Kaṇāda are simply ruled out.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here2.32───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here2.32───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here2.32───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here2.32───→4.6Even the unborn descends through the deluder Durgā.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here2.32───→2.55'Self' here means mind — a single word redirects.

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

2.10Thesis flat───→here2.32───→3.4Naishkarmya is not just non-doing

Gauravmodernmemorial_pastoral

Memorial Pastoralbetween

2.27'Jatasya hi dhruvo mrityur dhruvam janma mritasya cha.' Death is certain for the───→here2.32───→8.6'Yam yam vapi smaran bhavam.' Whatever state of being one remembers at the last

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

2.22'Vasamsi jirnani yatha vihaya' — body as worn-out clothes. Sister verse to 2.13,───→here2.32───→3.27Karma pillar. The 'ahankara-vimudhatma kartaham iti manyate' line is where Gaura

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netibetween

2.20'Na jayate mriyate va kadachit, nayam bhutva bhavita va na bhuyah, ajo nityah sh───→here2.32───→6.20'Yatroparamate chittam niruddham yoga-sevaya, yatra chaivatmana'tmanam pashyann

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

2.11The wise mourn neither the living nor the dead.───→here2.32───→2.69Ignorance is night, wisdom alone wakes.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

2.10First lay down all action, then knowledge frees.───→here2.32───→3.4Mere not-doing is not renunciation at all.

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

2.10Some say: combine knowledge with rites.───→here2.32───→3.1If insight is higher, why this dreadful work?

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.───→here2.32───→3.4Brāhmaṇas seek the Self by Veda, then by rite.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sidebetween

2.24Uncuttable, unburnt, steady, all-pervading.───→here2.32───→13.5Field and knower: body-self cut returns.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by versebetween

2.24No jaḍa-property fits the dehin.───→here2.32───→7.5Higher prakṛti is Lakṣmī, not matter.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

2.13One-self-many-bodies runs out of grammar.───→here2.32───→2.72Old-age renunciation is off topic here.

JayatīrthaclassicalG

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

2.20Na jāyate mriyate echoes Kaṭha.───→here2.32───→2.39MB 12.349 catalogue vs Pañcarātra.

JayatīrthaclassicalH

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

2.18Body-mortality given as the rival claim.───→here2.32───→2.47Triple iti śeṣaḥ fills three gaps.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

2.13Recognition is literal across bodies.───→here2.32───→2.39Sāṅkhya-yoga literal, not external schools.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥbetween

2.23Three iti bhāvaḥ render the import.───→here2.32───→2.47Three iti śeṣaḥ fill three gaps.

RamsukhdasclassicalG

Equanimity in everythingbetween

2.14Bear pleasure and pain as a passing season.───→here2.32───→2.38Equal in win and loss, no sin can stick.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here2.32───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here2.32───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here2.32───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here2.32───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here2.32───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here2.32───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here2.32───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here2.32───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here2.32───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here2.32───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here2.32───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here2.32───→2.72Standing in this state, one reaches Brahman..

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here2.32───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here2.32───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here2.32───→4.11Fruit proportional to the service offered.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here2.32───→2.47Hold no mine-ness on body or on fruit.

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here2.32───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here2.32───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here2.32───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here2.32───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here2.32───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here2.32───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here2.32───→3.27The modes act, but ego claims the deed.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaexit

2.11'Ashochyan anvashochas tvam prajna-vadamsh cha bhashase.' You grieve those not t───→here2.32───→

Ekrasmodernend_of_life

End of life — the threshold tourbetween · v2

2.22Worn-out garments───→here2.32───→8.5Last-thought rule

Ekrasmodernstress

Stress — panic to shelterbetween · v2

2.22Worn-out garments───→here2.32───→4.16Even the wise are confused

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here2.32───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here2.32───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

2.10Word-fit holds even at the dialogue's pivot.───→here2.32───→3.1Chapter-1 verse opens with word-fit, then bīja.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here2.32───→2.47Right to action

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here2.32───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here2.32───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here2.32───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here2.32───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here2.32───→2.62Brooding breeds attachment

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here2.32───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here2.32───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here2.32───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here2.32───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here2.32───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here2.32───→2.39Wisdom section wound up here.

Ekrasmodernfamily_conflict

Family Conflictexit · other

2.8No grief-remover I see───→here2.32───→

VallabhaclassicalD

Chapter-opening preludesbetween

2.1Six-verse prelude lays out the whole map.───→here2.32───→3.1Four-verse prelude frames renunciation.

VallabhaclassicalF

Soul as part of the highest Personbetween

2.16Real and unreal sort into pure and impure.───→here2.32───→7.4Lower nature is eight-fold; higher is the soul-collective.

VallabhaclassicalI

A closed three-source citation gridbetween

2.11Vallabha quotes his own Nibandha at verse two.───→here2.32───→3.30The Nibandha is cited again on threefold drop.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

2.11Anchor: two confusions — one universal, one yours alone.───→here2.32───→11.1Arjuna marks the universal moha cured.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here2.32───→2.47Fruit-free action cannot bind

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here2.32───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here2.32───→3.1Drop something inside the act, not the act.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here2.32───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here2.32───→4.7When dharma weakens, the Lord descends to play.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here2.32───→2.48Yoga itself is just sameness of mind.

MadhusūdanaclassicalA

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

───→here2.32───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here2.32───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here2.32───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here2.32───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here2.32───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here2.32───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketbetween

2.12From here to 18.66: one Krishna-utterance.───→here2.32───→5.16Knowledge dispels what mā śucaḥ will close.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorbetween

2.12Plurals refute the unitary-self read.───→here2.32───→2.39Sāṅkhya-yoga split: not two methods, two angles.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

2.11First grief — chapter-1 cowardice — closed.───→here2.32───→5.16Knowledge-darkness cleared — not yet refuge.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here2.32───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here2.32───→4.11'Yathā' is open; the verb is the gate.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

───→here2.32───→2.39What chapter 3 will resolve, named here.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here2.32───→2.39Sāṅkhya and yoga: not two roads.

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

2.11Confusing self with body is the source of grief.───→here2.32───→13.2For their rescue, truth-knowledge is uttered.

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here2.32───→4.11However they come, I meet them so.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here2.32───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here2.32───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here2.32───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here2.32───→4.34Knowers will pass it to you by teaching.

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

2.24The self is one unbroken awareness.───→here2.32───→3.1Knowing versus acting is the wrong cut.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesbetween

2.20Cit alone — the self cannot be destroyed.───→here2.32───→8.3Brahman, ātman, all facets of one Lord.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here2.32───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here2.32───→4.1Teaching descends; the teacher does not move.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here2.32───→2.45Exit the modes — not better modes are the goal.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

2.30Knowledge seam ends.───→here2.32───→2.39Practice seam begins.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here2.32───→2.47Act, but not for the fruit of acting.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here2.32───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here2.32───→4.11As they approach Me, so do I receive them.

Śabda · lemmas (12 unique · 12 occurrences)

सुखिनः sukhin — happy one; possessor of sukha · nominative masculine plural noun
लभन्ते √labh — to obtain, get (verbal root) · present indicative 3rd person plural verb · also at 5.25, 9.21
यदृच्छया yadṛcchā — chance, accident (yad + √ṛch) · instrumental feminine singular noun
क्षत्रियाः kṣatriya — Kṣatriya (the warrior varṇa) · nominative masculine plural noun
अपावृतम् a-√pāvṛ — to open, uncover (apa- + √vṛ) · nominative neuter singular participle noun
पार्थ pārtha — son of Pṛthā (Kuntī); epithet of Arjuna · vocative masculine singular noun · also at 1.25, 1.26, 1.28, 1.29, 1.30, 2.3 +40

show all 12

च ca — and; (homonym: also the consonant ca)
उपपन्नम् upa-√pad — to arise, befit (upa- + √pad 'fall') · nominative neuter singular participle noun
स्वर्ग svarga — heaven, the celestial world · compound
द्वारम् dvāra — door, gateway · nominative neuter singular noun
युद्धम् yuddha — battle, combat (from √yudh) · accusative neuter singular noun
ईदृशम् īdṛśa — such, of this kind · accusative neuter singular noun · also at 6.42

Praśna · so what (7)

01If svarga-dvāra (the door to heaven) opens precisely when duty arrives unbidden — yad-ṛcchayā — what does this verse say about the spiritual value of sought-after versus unsought occasions of dharma?
02Śrīdhara and Śaṅkara both insist that those who receive such a battle ARE the sukhinaḥ — not those who survive it. Does the verse locate happiness in receiving duty, or in performing it, or in its fruits?

show all 7

03Madhusūdana introduces the ātatayin (aggressor) category to justify fighting gurus. How far does this principle extend beyond the battlefield — when, if ever, does the logic of 'vidhisṛṣṭhe niṣedhānavakāśaḥ' (injunction preempting prohibition) apply in ordinary moral life?
04Rāmānuja reads 'ayatna-upanata' (obtained without effort) as a mark of Bhagavān's grace. Does an unsolicited occasion carry more spiritual weight than one we deliberately seek — and if so, why?
05Vallabha invokes Bhāgavata 6.10.33 on the rarity of two honored forms of death. What does it mean to call death in battle 'rare and honored' — is this valorizing violence, or making a claim about the ontology of sacred occasion?
06All six schools agree that this war opened without Arjuna's effort, yet they differ on what that effortlessness signals: divine arrangement (Rāmānuja/Vallabha), arrived duty (Śaṅkara), Hari's will (Madhva), or a structural dharmic occasion (Madhusūdana). What is at stake in that disagreement?
07The verse calls certain warriors sukhinaḥ (happy). Is this a description of those who feel happy, those who are objectively fortunate, or those who will become happy — and why does the exact reading matter for understanding Kṛṣṇa's argument?

Vyavahāra · try it in your life

Advaita

When a responsibility you did not seek arrives at your door — a difficult conversation, an unavoidable conflict, a demand that costs you comfort — Śaṅkara's reading says: the unsolicited nature of the occasion is itself the signal. Treating an unbidden duty as something to deliberate over is a subtle act of ego; the deliberation performs the illusion that you have a choice about dharma. Meet it squarely, without adding the weight of calculation.

Viśiṣṭādvaita

Rāmānuja's 'ayatna-upanata' (obtained without personal effort) invites a specific practice: notice where in your life the hardest and most meaningful work has arrived without your engineering it — the relationship that changed you, the crisis that revealed your purpose, the role that found you before you applied for it. These are not accidents; they are Bhagavān's arrangements. Receiving them as kainkarya (service to the Lord) rather than as personal burden is the Viśiṣṭādvaita move.

show all 6

Dvaita

The Dvaita frame asks a hard question at every decision point: am I acting as Hari's instrument, or have I quietly reassigned myself as the principal? When a difficult obligation falls to you — especially one involving people you love — the jīva's task is to act with full competence and zero proprietary claim on the outcome. The happiness the verse promises belongs to those who act in that alignment, not to those who act from personal will.

Śuddhādvaita

Vallabha's lens asks whether you recognize prasāda (grace-gift) when it arrives in the form of a demanding situation. The Puṣṭi-mārga practitioner trains to feel the sweetness — the sukha — in being handed exactly the difficulty that is 'yours' by divine dispensation. This is not spiritual bypassing of pain; it is the recognition that Kṛṣṇa's hand is in the specific shape of the challenge placed before you, and that bhāgya (fortune) looks like responsibility, not relief.

Bhakti

Śrīdhara's refutation of Arjuna's lament translates directly: when you find yourself arguing that you cannot be happy doing what is right — 'how can I be happy having hurt someone I love?' — the verse answers that the category of 'the happy ones' is precisely those who do what is right despite that cost. Happiness is not the feeling that precedes action; it is the condition of being in alignment with mahac-chreyas (supreme good), which arrived on its own and is asking to be met.

Advaita-Bhakti

Madhusūdana's most practically powerful move is the 'vidhisṛṣṭhe niṣedhānavakāśaḥ' principle: where a genuine injunction governs an act, the general prohibition cannot reach it. In practice this means: when you have a clear dharmic mandate to act — in a family dispute, a professional obligation, a communal responsibility — the fact that the act will be painful or will harm relationships does not automatically make it wrong. The ātatayin logic does not justify cruelty; it releases you from paralysis when duty and affection point in opposite directions.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

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

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

show all metadata

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 32: Krishna to Arjuna — Sāṅkhya-Yoga