{
  "verse_id": "2.32",
  "mūla": {
    "devanāgarī": "यदृच्छया चोपपन्नं स्वर्ग-द्वारम् अपावृतम् | सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धम् ईदृशम्",
    "iast": "yadṛcchayā copapannaṃ svarga-dvāram apāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 32",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yadṛcchayā",
      "lemma": "yadṛcchā",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "च अप्रार्थिततया उपपन्नम् आगतं स्वर्गद्वारम् अपावृतम् उद्धाटितं ये एतत् ईदृशं युद्धं लभन्ते क्षत्रियाः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "स्वप्रयत्नव्यतिरेकेण",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "यदृच्छया"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "upapannam",
      "lemma": "upa-√pad",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपपन्नम्"
    },
    {
      "surface_form": "svarga",
      "lemma": "svarga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्वर्ग"
    },
    {
      "surface_form": "dvāram",
      "lemma": "dvāra",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "द्वारम्"
    },
    {
      "surface_form": "apāvṛtam",
      "lemma": "a-√pāvṛ",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "उद्धाटितं ये एतत् ईदृशं युद्धं लभन्ते क्षत्रियाः",
          "school": "advaita",
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          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अपावृतम्"
    },
    {
      "surface_form": "sukhinaḥ",
      "lemma": "sukhin",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "ते एवं कर्तव्यताप्राप्तमपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "पुण्यवन्तः क्षत्रिया लभन्ते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "सभाग्या",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "स्याम माधव इत्यर्जुनोक्तमपाकृतम्",
          "school": "advaita-bhakti",
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          "witnesses": [
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        }
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      "surface_devanagari": "सुखिनः"
    },
    {
      "surface_form": "kṣatriyāḥ",
      "lemma": "kṣatriya",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "हे पार्थ किं न सुखिनः ते एवं कर्तव्यताप्राप्तमपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "प्रतियोगिकत्वेन लभन्ते ते सुखभाज एव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "क्षत्रियाः"
    },
    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "किं न सुखिनः ते एवं कर्तव्यताप्राप्तमपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "पार्थ"
    },
    {
      "surface_form": "labhante",
      "lemma": "√labh",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "क्षत्रियाः",
          "school": "advaita",
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        },
        {
          "sense": "। यतो निरावरणं स्वर्गद्वारमेवैतत्। यद्वा य एवंविधं युद्धं लभन्ते त एव सुखिन इत्यर्थः। एतेनस्वजनं हि कथं हत्वा सुखिनः स्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "ते सुखभाज एव",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "लभन्ते"
    },
    {
      "surface_form": "yuddham",
      "lemma": "yuddha",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युद्धम्"
    },
    {
      "surface_form": "īdṛśam",
      "lemma": "īdṛśa",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ईदृशम्"
    }
  ],
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    {
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      "verse": "2.38",
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      "verse": "5.25",
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      "verse": "2.37",
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      "verse": "2.31",
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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_2.32",
        "anandgiri_2.32"
      ],
      "score": 0.5,
      "english_rendering": "This battle has come to you unbidden — yad-ṛcchayā (by chance alone, without solicitation) — and stands before you as an open door to svarga (heaven); no warrior devises such an occasion through his own striving. The question is not whether to fight but whether the duty that has arrived of its own accord will be honored or abandoned. The man who meets kṛtavyatā (arrived duty) with inaction has not transcended desire — he has merely chosen a subtler form of it.",
      "divergence_note": "Śaṅkara reads 'yad-ṛcchayā' as 'aprārthitatayā' — duty arriving without having been sought — making deliberation itself an act of vanity; the occasion's unsolicited nature is precisely the test."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.32",
        "vedantadeshika_2.32"
      ],
      "score": 0.5,
      "english_rendering": "Only the puṇyavantaḥ (meritorious ones) obtain a battle like this: it is ayatna-upanata (obtained without personal effort), presented by Bhagavān's own arrangement as a niratiśaya-sukha-upāya (instrument of unsurpassable happiness). The field of Kurukṣetra is not merely a military theater but a moment of Bhagavān's grace in which the ātman's dharma and the Lord's will have converged into a single act. To refuse it is not humility — it is a failure to receive what the Lord has freely placed in one's hands.",
      "divergence_note": "Rāmānuja's 'ayatna-upanata' and 'niratiśaya-sukha-upāya-bhūta' recast the battle as Bhagavān's dispensation rather than Arjuna's personal initiative, shifting the locus of agency from warrior to Lord."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.32",
        "jayatirtha_2.32"
      ],
      "score": 0.5,
      "english_rendering": "The jīva (individual soul), eternally distinct from and dependent upon Hari, does not own this war — Hari has arranged it. The gate of svarga stands open not because the warrior is great but because Hari wills this moment; the sukhinaḥ (happy ones) who receive such a battle are those whose dependent nature is in alignment with the Lord's purpose. To shrink is not the jīva's privilege — the jīva's only privilege is to act as Hari's instrument without pretending to sovereignty over the outcome.",
      "divergence_note": "Madhva left no direct comment on this verse; this rendering is anchored in Dvaita's foundational axiom — jīva-parātantrya (soul's absolute dependence) and Hari's role as the sole kartā (agent) — which Madhva applies consistently to all karma-verses."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.32"
      ],
      "score": 0.5,
      "english_rendering": "This battle is Kṛṣṇa's own līlā (divine play) arriving as prasāda (grace-gift): bhāgyavantaḥ (the divinely fortunate) alone receive it, not through merit or heroism but because Kṛṣṇa has chosen to pour himself into this form. Vallabha hears in this verse an echo of the Bhāgavata's teaching that dvau sammatau mṛtyū durāpau — two forms of death are honored and hard to obtain — the warrior's death in battle being one such gate. The sukha (happiness) here is the sukha of being seized by the Lord's will, not the sukha of personal achievement.",
      "divergence_note": "Vallabha cites Bhāgavata 6.10.33 ('dvau sammatāv iha mṛtyū durāpau') to identify this war as one of the rare, grace-saturated thresholds Kṛṣṇa makes available only to those within his puṣṭi (nourishment-grace)."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.32"
      ],
      "score": 0.5,
      "english_rendering": "When mahac-chreyas (supreme good) arrives on its own — svayam eva upāgata — the question of hesitation dissolves: such a war is not taken, it is received, and those who receive it are the sabhāgyāḥ (the truly fortunate). Śrīdhara turns Arjuna's own words against him: Arjuna had asked how one could be happy having killed svajana (kinsmen), and Śrīdhara answers that those who gain this war ARE the happy ones — the happiness does not come after the killing but inheres in the receiving of duty. The svarga-dvāra (door to heaven) is nirvāraṇa (unobstructed) precisely because the occasion arrived without Arjuna's engineering.",
      "divergence_note": "Śrīdhara explicitly targets Arjuna's earlier lament — 'svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma' — and uses this verse to dismantle it: the very people who fight such a war are, by definition, the sukhinaḥ; the category was always contingent on the war, not on the outcome."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.32"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana meets the deepest śaṅkā (doubt) head-on: even granting that battle is kartavya (obligatory), how can it be right to fight gurus such as Bhīṣma and Droṇa? His answer is structural — this battle is svaprayatna-vyatireka (beyond one's own striving), presenting opponents who are ātatayin (aggressors), and where vidhi (injunction) touches the act, niṣedha (prohibition) has no foothold. The warrior who fights Bhīṣma and Droṇa here is not a murderer of teachers but an instrument of dharmic order; and where defeat comes, svarga arrives swiftly — more swiftly than any Jyotiṣṭoma sacrifice — so the svarga-dvāra stands open regardless of which way the battle turns.",
      "divergence_note": "Madhusūdana's 'vidhisṛṣṭhe niṣedhānavakāśaḥ' (where injunction has touched the act, prohibition finds no ground) combined with Manu's ātatayin exception resolves the seeming contradiction between duty to fight and duty to honor gurus."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Pārtha",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "ईदृशम्",
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      "other_verses_in_list": [
        "6.42"
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    {
      "list": "पार्थ",
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        "1.26",
        "1.28",
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        "16.4",
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        "17.26",
        "17.28",
        "18.6",
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        "18.31",
        "18.32",
        "18.33",
        "18.34",
        "18.35",
        "18.72",
        "18.74",
        "18.78"
      ]
    },
    {
      "list": "लभन्ते",
      "role": "supporting",
      "other_verses_in_list": [
        "5.25",
        "9.21"
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    }
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    "substrate_version": "v2.6-frozen",
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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": [
          "upapannam: upapad -> upa-√pad",
          "apāvṛtam: apāvṛ -> a-√pāvṛ",
          "labhante: labh -> √labh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If 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?",
    "Śrīdhara 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?",
    "Madhusūdana 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?",
    "Rāmānuja 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?",
    "Vallabha 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?",
    "All 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?",
    "The 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?"
  ],
  "everyday_applications": {
    "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.",
    "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."
  },
  "primary_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."
}