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Bhagavad-gītā 2.32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥
yadṛcchayā copapannaṁ
[yadrichchayaa chopapannam]
svarga-dvāram apāvṛtam
[svarga-dvaaram apaavritam]
sukhinaḥ kṣatriyāḥ pārtha
[sukhinah kshatriyaah paartha]
labhante yuddham īdṛśam
[labhante yuddham eedrisham]
Word-for-word
yadṛcchayā — by its own accord ca — also upapannam — arrived at svarga — of the heavenly planets dvāram — door apāvṛtam — wide open sukhinaḥ — very happy kṣatriyāḥ — the members of the royal order pārtha — O son of Pṛthā labhante — do achieve yuddham — war īdṛśam — like this .
Blended reading (Sanskrit + English inline)
yadṛcchayā copapannaṁ
yadṛcchayā
by its own accord
ca
also
upapannam
arrived at
svarga-dvāram apāvṛtam
svarga
of the heavenly planets
dvāram
door
apāvṛtam
wide open
sukhinaḥ kṣatriyāḥ pārtha
sukhinaḥ
very happy
kṣatriyāḥ
the members of the royal order
pārtha
O son of Pṛthā
labhante yuddham īdṛśam
labhante
do achieve
yuddham
war
īdṛśam
like this .
Important Words
  • yadṛcchayā — of itself, by chance
    Instrumental of yadṛcchā — *as it comes*, spontaneously, without contrivance. The dharmic war was not Arjuna's project; it arrived. Duties that arrive of themselves carry a special grace.
  • svarga - dvāram — door of heaven
    The traditional kṣatriya promise: dying in dharmic battle opens svarga. Kṛṣṇa is not yet teaching liberation here — He is teaching at the level of dharma the warrior already accepts, on its own terms.
  • apāvṛtam — wide open
    From apa-√vṛ — uncovered, unbarred. The door is not merely available; it is *swung open*. The metaphor is vivid: turning away from a flung-open door is an act of conscious refusal, not oversight.
  • sukhinaḥ — fortunate, happy
    Plural of sukhin. Those for whom such an opportunity arrives are *blessed*. The verse reframes the obligation as a privilege.
  • īdṛśam — of this sort
    Demonstrative — *like this*. Modifying yuddham. The pronoun carries the whole weight of qualification: this *kind* of battle — dharmic, unsought, heaven-opening. Not every battle qualifies.
O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
A war that arrives unsought and is itself a righteous cause is the most fortunate gift a kṣatriya can hope for. Far from regrettable, this Kurukṣetra is the open gate to heaven.
Further notes (विवरण · Vivaraṇa)
The image svarga-dvāram apāvṛtam ('the door of heaven thrown open') is striking. Yadṛcchayā ('by chance') signals that Arjuna is not even responsible for orchestrating the conflict — it has simply come. The chance fortune that morally distressed him in Chapter 1 is here re-described as auspicious.
Prose order (अन्वय · Anvaya)
हे पार्थ! यदृच्छया च उपपन्नम् अपावृतम् स्वर्ग-द्वारम् ईदृशम् युद्धम् सुखिनः क्षत्रियाः लभन्ते ।
he pārtha! yadṛcchayā ca upapannam apāvṛtam svarga-dvāram īdṛśam yuddham sukhinaḥ kṣatriyāḥ labhante |
O Pārtha, only fortunate kṣatriyas obtain such a war as has come unsought — an open door to heaven.
Word split (पदच्छेद · Padaccheda)
यदृच्छया च उपपन्नम् स्वर्ग-द्वारम् अपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धम् ईदृशम् ॥
yadṛcchayā ca upapannam svarga-dvāram apāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यदृच्छया yadṛcchayā यदृच्छा (f.) ins.sg. (instrumental singular), 'by chance, unsought' by chance, unsought
च ca ind. (indeclinable), 'and' and
उपपन्नम् upapannam उप+√पद् p.p.p. (past passive participle) acc.sg. (accusative singular)n., 'come about' come about, arrived
स्वर्ग-द्वारम् svarga-dvāram स्वर्ग (m.) + द्वार (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound), 'gate of heaven' gate of heaven
अपावृतम् apāvṛtam अप+√वृ p.p.p. (past passive participle) acc.sg. (accusative singular)n., 'opened' thrown open
सुखिनः sukhinaḥ सुखिन् (adj.) nom.pl. (nominative plural)m., 'happy ones' happy
क्षत्रियाः kṣatriyāḥ क्षत्रिय (m.) nom.pl. (nominative plural) kṣatriyas
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O Pārtha
लभन्ते labhante √लभ् pres. (present) 3pl.ātm. (ātmanepada / middle voice) obtain
युद्धम् yuddham युद्ध (n.) acc.sg. (accusative singular) war
ईदृशम् īdṛśam ईदृश (adj.) acc.sg. (accusative singular)n., 'of such kind' of such kind
Purport

As supreme teacher of the world, Lord Kṛṣṇa condemns the attitude of Arjuna, who said, “I do not find any good in this fighting. It will cause perpetual habitation in hell.” Such statements by Arjuna were due to ignorance only. He wanted to become nonviolent in the discharge of his specific duty. For a kṣatriya to be on the battlefield and to become nonviolent is the philosophy of fools. In the Parāśara-smṛti, or religious codes made by Parāśara, the great sage and father of Vyāsadeva, it is stated: kṣatriyo hi prajā rakṣan śastra-pāṇiḥ pradaṇḍayan nirjitya para-sainyādi kṣitiṁ dharmeṇa pālayet “The kṣatriya’s duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world.” Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets, whose doors were wide open to him. Fighting would be for his benefit in either case.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
32. Warriors are the happy who obtain such a battle which comes by chance and which opens the doors to heaven.
Commentary

Moreover, more than even the victors, those who die in a just battle attain happiness. By killing Bhīṣma and others, you make them happier. Even without doing karma-yoga, one can attain Svarga through the battle, without any obstructions (apāvṛtam).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
32. Warriors are the happy who obtain such a battle which comes just without effort and which opens the doors to heaven.
Commentary

Moreover, since without your effort this war will bring great benefit, your fear is not justified. Ca is used here for emphasis only (yadṛcchayā ca—just without effort). Fortunate (sukhinaḥ) kṣatriyas obtain such wars— with great warriors such as Bhīṣma, which come to them without effort—because if they are victorious they attain fame and kingdom by honest effort, and if they die, they very quickly attain svarga. The Lord indicates this by saying that there is no obstacles to attain svarga (svarga dvāram apāvṛtam), whereas by performance of the jyotiṣṭoma sacrifice one attains svarga only after a long time. Thus the Lord indicates the superiority of fighting to sacrifices.

Bhūrijana Dāsa Gauḍīya
Commentary

This is the goal of Karma‑kanda.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Happiness comes from prescribed duty – By performing prescribed duty one gains

material enjoyment

Benefits of Fighting (which is the prescribed duty in this case) (2.31 – 2.32)
Refutes Arjuna’s arguments of “Loss of Enjoyment” as mentioned in Texts 1.31 – 1.35
Fighting gives ‘real enjoyment’ in all ways
“If you win” – You get an unrivaled kingdom on earth
“If you lose” – You go to the heavenly planets
Losses by avoiding the prescribed duty of fighting – (2.33 – 2.37)
Refutes Arjuna’s arguments of “Fear of Sinful Reactions” as mentioned in (1.36)
3 losses are described:
Sin and infamy – Not fighting and avoiding the prescribed duties will be the real sin and cause of infamy (2.33). e.g. Loss of fame which was gained by: (3 examples quoted)

▪ Fight with Lord Shiva – Lord Shiva gave him ‘Pasupata-astra’

▪ Credits from Dronacarya and

▪ Credits from Lord Indra – His adopted father

Dishonor – “For a respectable person dishonor is worse is death” (2.34)
Ridicule – “Your enemies will laugh at you, saying that you ran away” (2.35 – 2.36)

PRACTICAL APPLICATION OF SECTION III

Material happiness comes from proper execution

of one’s dharma. Neglect of dharma means material downfall

Focus of Learning

(a) Purport to this verse summarizes all the verses in the ‘Jnana’ section (2.11 – 2.30) in four points:

Identity of living entity – Living entity is an immutable spirit soul
Soul vs Body – Soul is immortal and body is temporary
Immortality does not encourage whimsical violence
Justified violence – Violence must be justified in terms of sanction of the Lord and not capriciously

(b) Practical application for Arjuna

As a ksatriya he should not abandon his prescribed duties out of fear that his grandfather and teacher will die in the battle

LINK BETWEEN TEXTS 2.37 & 2.38: Krishna’s arguments give here are meant to inspire Arjuna to fight.

They are a particular set of instructions that address material enjoyment (based upon identifying oneself

with one’s body) as the motivating force behind Arjuna’s performance of duty. Krishna ends this section in the

next verse and then takes the discussion (in Text 2.39) to the higher level of working in knowledge

(a) Ksatriya – This is the second of the four social orders. It is meant for good administration

(b) Literal meaning of Ksatriya (2.31 purport) – One who gives protection from harm

(‘ksat’ – hurt / ‘trayate’ – give protection)

(c) Duty of Ksatriya – Ref. Parasara Smriti explains the duty of ksatriya (2.32 purport)

To protect citizens from all difficulties
Apply violence for law and order
Conquer inimical kings
Rule the world according to religious principles
Ksatriyas are never meant for directly accepting the order of sannyasa
Non-violence in politics may be diplomacy, but it is never a factor or principle

(d) Training of a Ksatriya (2.31 purport)

Trained for challenging and killing because religious violence is a necessary factor
How they are trained – Would go to forest, challenge tiger face to face with a sword and offer tiger for royal order of cremation

(e) Ref. Religious law books on ‘violence’ (2.31 purport) – The following are not acts of violence:

Sacrificial animal killing by brahmanas – Animal immediately gets a human body without evolutionary cycle / Brahmana gets heavenly planets
Ksatriyas fighting on religious principles – Get heavenly planets if killed

(f) Result of avoidance of duty by Ksatriyas

Infamy (2.31 purport)
Sinful Reaction – Hellish planets

(g) Fighting benefits both ways (2.32 purport) – Win or Lose – (Refer to main theme above)

(h) Two types of ‘Sva-dharmas’ (Specific duties) – ‘Material’ and ‘spiritual’

Spiritual ‘sva-dharma’ – Attained after liberation
Material ‘sva-dharma’ (Varnashrama-dharma)
Definition – Duties which are performed in accordance with the religious principles, according to particular body, to gradually achieve liberation
Must for humanity

▪ Human civilization begins at this point

▪ As long as one is not liberated, these duties are very important to perform

Ordained by the Lord (Clarified further in Bg. Chapter 4)

▪ They are unavoidable (Man’s stepping stone for spiritual understanding)

Benefit – If done in accordance with higher authorities, it elevates one to higher states of life

PLEASE NOTE: The remaining points of these purports are covered under the Common Theme above

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.32 Why, again, does that battle become a duty? This is being answered (as follows) [A specific rule is more authoritative than a general rule. Non-violence is a general rule enjoined by the scriptures, but the duty of fighting is a specific rule for a Ksatriya.]: Partha, O son of Partha; are not those Ksatiryas sukhinah, happy [Happy in this world as also in the other.] who labhante, come across; a yuddham, battle; idrsam, of this kind; upapannam, which presents itself; yadrcchaya, unsought for; and which is an apavrtam, open; svarga-dvaram, gate to heaven? [Rites and duties like sacrifices etc. yield their results after the lapse of some time. But the Ksatriyas go to heaven immediatley after dying in battle, because, unlike the minds of others, their minds remaind fully engaged in their immediate duty.]
Śrī Rāmānujācārya Classical
Translation
2.32 Only the fortunate Ksatriyas, i.e., the meritorious ones, gian such a war as this, which has come unsought, which is the means for the attainment of immeasurable bliss, and which gives an unobstructed pathway to heaven.
Śrī Abhinavagupta Classical
Translation
2.32 Yadrcchaya etc. A war of this nature, because it is conducive to the heaven, should not be avoided even by other such Ksatriyas who are full of desires How much less [it is to be avoided] in the case of one to whom the science of knowledge of this nature has been taught ? This is what is intended to be conveyed [here] And the verse does not at all end with [determining how to attain] the heaven. The very thing (i.e. sin), fearing which you withdraw from the battle, will befall you branching off hundredfold. This [the Lord] says-
Swami Sivananda Classical
Translation
2.32 Happy are the Kshatriyas, O Arjuna! who are called upon to fight in such a battle that comes of itself as an open door to heaven.
Commentary

2.32 यदृच्छया of itself? च and? उपपन्नम् come? स्वर्गद्वारम् the gate of heaven? अपावृतम् opened? सुखिनः happy? क्षत्रियाः Kshatriyas? पार्थ O Partha? लभन्ते obtain? युद्धम् battle? ईदृशम् such.Commentary The scriptures declare that if a Kshatriya dies for a righteous cause on the battlefield? he at once goes to heaven.

Swami Gambhīrānanda Classical
Translation
2.32 O son of Partha, happy are the Ksatriyas who come across this kind of a battle, which presents itself unsought for and which is an open gate to heaven.
Shri Purohit Swami Classical
Translation
2.32 Blessed are the soldiers who find their opportunity. This opportunity has opened for thee the gates of heaven.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.31 BG 2.37 BG 9.20 SB 1.12.6 SB 4.21.13 SB 9.16.32 CC Ādi 17.262 CC Madhya 8.59 CC Madhya 20.109 Kaṭha Upaniṣad 1.1.13BRS 1.2.117
Related lectures
Personal Guidance
Fortunate are those to whom such an opportunity for dharma comes unsought — recognize providence when it knocks.
Practical Applications
  • When an unsought opportunity for service arrives, treat it as Krishna's hand and respond.
  • Stop strategizing for the perfect moment; perfect moments come unscheduled.
  • Cultivate the habit of saying yes to dharma when it presents itself.
Reflection Questions
  • What unsought opportunity is currently in front of me that I am hesitating over?
  • How often do I miss providence because I was looking elsewhere?
Analogy

A door once opened to a banquet hall closes if not entered. The dharmic war has opened such a door — yadṛcchayā, by good fortune, without contrivance. To turn away from an unsought duty that leads to the higher worlds is to refuse a garland Kṛṣṇa Himself has placed in one's hand.

Stories
Hanumān's leap, given to him unsought

The need to leap the ocean came to Hanumān not because he sought it — he had even forgotten his own power. The opportunity arrived; Jāmbavān recognized it; Hanumān rose to it.

When great service comes yadṛcchayā — by fortunate accident, by the Lord's quiet arrangement — refusing it is its own kind of fall. The verse names exactly this: the door has opened by no effort of yours; happy is the one who walks through.

📝 My note

Source: vedabase.io

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