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Bhagavad-gītā 2.3

क्ल‍ैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥
klaibyaṁ mā sma gamaḥ pārtha
[klaibyam maa sma gamah paartha]
naitat tvayy upapadyate
[naitat tvayy upapadyate]
kṣudraṁ hṛdaya-daurbalyaṁ
[kshudram hridaya-daurbalyam]
tyaktvottiṣṭha paran-tapa
[tyaktvottishtha paran-tapa]
Word-for-word
klaibyam — impotence mā sma — do not gamaḥ — take to pārtha — O son of Pṛthā na — never etat — this tvayi — unto you upapadyate — is befitting kṣudram — petty hṛdaya — of the heart daurbalyam — weakness tyaktvā — giving up uttiṣṭha — get up param - tapa — O chastiser of the enemies .
Blended reading (Sanskrit + English inline)
klaibyaṁ mā sma gamaḥ pārtha
klaibyam
impotence
mā sma
do not
gamaḥ
take to
pārtha
O son of Pṛthā
naitat tvayy upapadyate
na
never
etat
this
tvayi
unto you
upapadyate
is befitting
kṣudraṁ hṛdaya-daurbalyaṁ
kṣudram
petty
hṛdaya
of the heart
daurbalyam
weakness
tyaktvottiṣṭha paran-tapa
tyaktvā
giving up
uttiṣṭha
get up
param - tapa
O chastiser of the enemies .
Important Words
  • klaibyam — impotence, unmanliness
    From klība — eunuch, the third gender of grammar. Kṛṣṇa names the failure precisely: not fear, not confusion, but the loss of the masculine, generative, decisive principle the moment demands.
  • hṛdaya — heart
    The weakness is located in the hṛdaya, not in the buddhi or the arms. Arjuna's intellect and skill are intact; the heart has failed. The whole Gītā will work on the heart.
  • daurbalyam — weakness
    From durbala — literally 'bad strength', a defect in strength. The kṣatriya has strength; what he has lost is its right direction.
  • param - tapa — chastiser of the enemy
    Vocative. Kṛṣṇa addresses Arjuna by the very title he is dishonoring. The name is a mirror — *this is who you are; act like it.*
  • uttiṣṭha — stand up
    The first imperative of the Gītā addressed to Arjuna in his collapse. The whole text is, in one sense, an unfolding of this single verb. The Upaniṣad echoes: uttiṣṭhata jāgrata.
O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
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)
Kṛṣṇa names Arjuna's condition with deliberate sharpness — klaibya, unmanliness — to shame him into action. The two vocatives 'Pārtha' (son of Pṛthā/Kuntī) and 'Paran̄tapa' (foe-scorcher) remind him of both his lineage and his warrior identity.
Further notes (विवरण · Vivaraṇa)
Klaibya is a stronger word than 'cowardice'; it suggests sexual impotence and lack of vital force. The phrase mā sma gamaḥ (the only prohibitive aorist construction in the verse) is grammatically emphatic — 'absolutely do not enter into this state'. Kṛṣṇa thus uses Sanskrit's strongest negative imperative.
Prose order (अन्वय · Anvaya)
हे पार्थ! क्लैब्यम् मा स्म गमः, एतत् त्वयि न उपपद्यते । हे परन्तप! क्षुद्रम् हृदय-दौर्बल्यम् त्यक्त्वा उत्तिष्ठ ।
he pārtha! klaibyam mā sma gamaḥ, etat tvayi na upapadyate | he parantapa! kṣudram hṛdaya-daurbalyam tyaktvā uttiṣṭha |
O Pārtha, do not give way to unmanliness; this does not befit you. O scorcher of foes, having abandoned this petty weakness of heart, stand up!
Word split (पदच्छेद · Padaccheda)
क्लैब्यम् मा स्म गमः पार्थ न एतत् त्वयि उपपद्यते । क्षुद्रम् हृदय-दौर्बल्यम् त्यक्त्वा उत्तिष्ठ परन्तप ॥
klaibyam mā sma gamaḥ pārtha na etat tvayi upapadyate | kṣudram hṛdaya-daurbalyam tyaktvā uttiṣṭha parantapa ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
क्लैब्यम् klaibyam क्लैब्य (n.) acc.sg. (accusative singular) unmanliness, impotence
मा स्म गमः mā sma gamaḥ √गम् aor. 2sg.par. (parasmaipada / active voice) with prohibitive मा स्म, 'do not go to' do not go (yield) to
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular), 'son of Pṛthā' O Pārtha
न na ind. (indeclinable), negation not
एतत् etat एतद् (dem. (demonstrative)) nom.sg. (nominative singular)n. this
त्वयि tvayi युष्मद् (pron. (pronoun)) loc.sg. (locative singular) in/of you
उपपद्यते upapadyate उप+√पद् pres. (present) 3sg.ātm. (ātmanepada / middle voice) is fitting, befits
क्षुद्रम् kṣudram क्षुद्र (adj.) acc.sg. (accusative singular)n. petty, mean
हृदय-दौर्बल्यम् hṛdaya-daurbalyam हृदय (n.) + दौर्बल्य (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) weakness of heart
त्यक्त्वा tyaktvā √त्यज् abs. (absolutive) having given up
उत्तिष्ठ uttiṣṭha उद्+√स्था impv. 2sg.par. (parasmaipada / active voice) stand up, arise
परन्तप parantapa परम् + तप (adj.) voc.sg. (vocative singular)m., 'scorcher of foes', tatpuruṣa cpd. (compound) O scorcher of enemies
Purport

Arjuna was addressed as the son of Pṛthā, who happened to be the sister of Kṛṣṇa’s father Vasudeva. Therefore Arjuna had a blood relationship with Kṛṣṇa. If the son of a kṣatriya declines to fight, he is a kṣatriya in name only, and if the son of a brāhmaṇa acts impiously, he is a brāhmaṇa in name only. Such kṣatriyas and brāhmaṇas are unworthy sons of their fathers; therefore, Kṛṣṇa did not want Arjuna to become an unworthy son of a kṣatriya. Arjuna was the most intimate friend of Kṛṣṇa, and Kṛṣṇa was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle he would be committing an infamous act. Therefore Kṛṣṇa said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhīṣma and his relatives, but Kṛṣṇa considered that sort of magnanimity mere weakness of heart. Such false magnanimity was not approved by any authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
3. Do not become a coward. This is not suitable to you. Give up this low weakness of mind and rise, O afflicter of enemies!
Commentary

“Do not become cowardly (klaibyam); do not become impotent. O Pārtha, though you are the son of Pṛthā, you have acted like this! Do not yield to this. This may occur among other inferior kṣatriyas, but in you, My friend, it is not proper at all!” “Do not worry about my lack of bravery. Do not think I am a coward. One must consider the precepts of dharma in regards to Bhīṣma, Droṇa and other elders, and also consider the aspect of compassion in regard to the sons of Dhṛtarāṣṭra, who, being weaker than I, being afflicted by my weapons, are about to die.” “This is not discretion from principles of dharma nor is it mercy. It is bewilderment and lamentation, which are indications of a weak mind (kṣudraṁ hṛdaya-daurbalyam). Therefore give up this weakness of mind and rise up. O conqueror of enemies (parantapa), you, who afflict enemies, fight!”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
3. Do not become a coward. This is not suitable to you, O son of Pṛthā. Give up this temporary weakness of mind and prepare for war, O afflicter of enemies!
Commentary

“I am trembling because of the sin of contemplating the destruction of relatives. How am I to act?” “By the mercy of Indra, you have been born as the son of Pṛthā (pārtha). [Note: Indra impregnated Kuntī and Arjuna was born.] Do not succumb to cowardice (klaibyam). Such cowardice of a kṣatriya in name only, is not suitable for you, Arjuna, the conqueror of the universe [Note: The phrase seems to indicate that Arjuna had the capacity to conquer any place, rather than to indicate a particular incident where he conquered the universe.] and My friend.” “This is not cowardice in the form of lack of courage, but rather a judgment arising through consideration of proper action towards those worthy of worship such as Bhīṣma, and an act of compassion towards cousins such as Duryodhana who will die by the blow of my weapons.” “No, this is not correct judgment nor compassion, but a transitory (kṣudram) weakness of heart. Therefore give up that weakness and prepare for the fight (uttiṣṭha). O afflicter of the enemy (parantapa), do not become the laughing stock of the enemy!”

Bhūrijana Dāsa Gauḍīya
Commentary

For Krsna to call Arjuna "impontent" is like a big slapping on his face. A ksatriya is supposed to be potent, they have pride, they have strength of character. "Uttistha parantapa"‑ "get up o chastiser of the enemy!" Krsna is firing‑up Arjuna. He doesn't accept his logic. "Ksudram"‑ "petty"," low class". Krsna is insulting Arjuna to get rid of his weakness and make him fight.

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

COMMON THEME: Krishna’s response seeing Arjuna’s lamentation – Krishna condemns by following words:

Non-Aryan (2.2)
Kasmalam – implies impurities (2.2)
Klaibyam – implies impotent (2.3)
Hrdoya daurbalyam – implies weakness of heart (2.3)

PRACTICAL APPLICATION OF TEXTS 2.2 – 2.3

Finer sentiments like compassion, although noble, are worthless if applied in an ignorant way

Focus of Learning

(a) Signs of ignorance of real self – Material compassion, lamentation and tears

(b) Definition of ‘sudra’ – To lament for outward dress (gross body) or one who laments

unnecessarily

Analogy: Compassion for the ‘dress of a drowning man’ is senseless
Similarly, a man fallen into the ocean of nescience cannot be saved simply by rescuing his gross body

(c) ‘Ignorance’ vs ‘Self-realisation’ – Compassion for the eternal soul is self-realisation

(d) Krishna as addressed as ‘Madhusudana’

Killer of Madhu demon
Arjuna requested Krishna to kill the demon of misunderstanding that had overtaken him in the discharge of his duty

(e) Why Bhagavad-gita was spoken – To dissipate the lamentation of the ignorant man

(f) Role of Chapter 2 in self-realization

Teaches Jnana – Analytical study of material body and spirit soul by Supreme authority, Lord Sri Krishna
Teaches Buddhi-yoga (path of activity) – “As the path of realisation” which involves:
To work without attachment to fruitive results
Fixed in the conception of the real self

PRACTICAL APPLICATION OF SECTION I

When one realizes that there is:
No shelter in the material world
Including the mind and intelligence
He will take full shelter of spiritual authority

(a) Importance of Krishna being referred to as ‘Bhagavan’ (Ultimate feature of the Absolute Truth)

Three phases of Absolute Truth – Brahman, Paramatma and Bhagavan (Ref. SB 1.2.11)
Bhaktas are the topmost transcendentalists – because they have realized the Bhagavan feature, the topmost feature of the Absolute Truth (Analogy of the Sun – study purport)

(b) Definition of Bhagavan by Parasara Muni – All six opulences in full (Only Krishna can claim to

have all six in full)

(c) Supporting references on Krishna’s supremacy

Ref. Brahma Samhita – Krishna as the source of all, The Supreme Personality of Godhead
Ref. SB 1.3.28 “Ete camsa...” – Krishna as the source of all incarnations

(d) Definition of Aryan – Civilized class of men

One who knows the value of life
Have a civilization based on spiritual realisation

(e) Non-Aryans

Do not know:
The aim of life is Vishnu
What is liberation from material bondage
Their conception of life is:
Led by the material conception of life
Captivated by the external features of the material world
Example of Non-aryan act – Arjuna, although being a ksatriya, is deviating from prescribed duties by declining to fight

(f) Result of Non-Aryan act

Infamy
No progress to Higher planets
No spiritual progress

(g) Kasmalam (Impurities)

Krishna expresses surprise (Word ‘kutah’ – implies ‘wherefrom’) because
Supreme Personality of Godhead was personally present and thus such lamenation is unexpected
Arjuna born in Aryan family (a civilised class of men) – Therefore he is not supposed to lament in ignorance

(h) Klaibyam (Impotent) – He is called so because:

As Son of Ksatriya (son of Prtha) , he is not expected to avoid fighting, otherwise he is acting as an unworthy son
Arjuna was the most intimate friend of Krishna and Krishna was directly guiding him on the chariot – Thus he is not expected to withdraw from the battlefield

(i) Hrdoya Daurbalyam (Weakness of heart) – Refers to false magnanimity shown to Bhisma and

Drona, which Arjuna uses as a justification point to avoid the battle

(j) Importance of Arjuna being called ‘Partha’

This indicates son of ksatriya parents; Prtha is the name of his mother
‘Partha’ also indicates that he has a blood relation with Krishna
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.3 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
2.1 - 2.3 Sanjaya said - Lord said When Arjuna thus sat, the Lord, opposing his action, said: 'What is the reason for your misplaced grief? Arise for battle, abandoning this grief, which has arisen in a critical situation, which can come only in men of wrong understanding, which is an obstacle for reaching heaven, which does not confer fame on you, which is very mean, and which is caused by faint-heartedness.
Śrī Abhinavagupta Classical
Translation
2.3 Sri Abhinavagupta did not comment upon this sloka.
Swami Sivananda Classical
Translation
2.3 Yield not to impotence, O Arjuna, son of Pritha. It does not befit thee. Cast off this mean weakness of the heart! Stand up, O scorcher of the foes!
Commentary

2.3 क्लैब्यम् impotence? मा स्म गमः do not get? पार्थ O Partha? न not? एतत् this? त्वयि in thee? उपपद्यते is fitting? क्षुद्रम् mean? हृदयदौर्बल्यम् weakness of the heart? त्यक्त्वा having abandoned? उत्तिष्ठ stand up? परन्तप O scorcher of the foes.No commentary.

Swami Gambhīrānanda Classical
Translation
2.3 O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.
Shri Purohit Swami Classical
Translation
2.3 O Arjuna! Why give way to unmanliness? O thou who art the terror of thine enemies! Shake off such shameful effeminacy, make ready to act!
Related values & verses
Related values
Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 2.2 BG 3.8 BG 18.59 SB 1.7.36 SB 5.5.17 SB 11.20.17 CC Ādi 7.84 CC Madhya 20.117 CC Antya 20.32 Kaṭha Upaniṣad 1.3.14BRS 1.2.78
Related lectures
Personal Guidance
Krishna calls Arjuna by his strength-name (Parantapa, scorcher of foes) to remind him of his identity beyond his current weakness.
Practical Applications
  • When you are weak, remember your true names — child of Krishna, eternal servant, soul.
  • Speak to others by their highest names, not their lowest moods.
  • Refuse to settle into the identity of your weakest moment.
Reflection Questions
  • What is my 'strength-name' that I have forgotten in this season?
  • How might I name others into their better selves?
Analogy

A lion cub raised among sheep had forgotten how to roar. The teacher led him to a still pool, showed him his own face, and said: rise. Kṛṣṇa is doing this for Arjuna — paran-tapa, chastiser of the enemy, must remember who he is.

Stories
Hanumān reminded of his strength

Standing on the shore of the southern ocean, the vānara army despaired — none could leap a hundred yojanas. Hanumān, the one who could, had forgotten his own power because of a childhood curse.

Jāmbavān approached him and chanted his lineage and deeds back to him: you are the son of Vāyu, you swallowed the sun thinking it a fruit, this ocean is nothing for you. Hanumān swelled to mountain-size and leapt. Kṛṣṇa's klaibyaṁ mā sma gamaḥ pārtha is the same medicine: a hero is being reminded he is a hero.

📝 My note

Source: vedabase.io

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