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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.3
klaibyaṃ mā sma gamaḥ pārtha naitat tvayy upapadyate | kṣudraṃ hṛdaya-daurbalyaṃ tyaktvottiṣṭha paraṃtapa
Translation. Do not lapse into cowardice, Pārtha;
this does not befit you.
Cast off this petty weakness of heart;
rise, scorcher of foes!
Grammar check: 13 words pass / 0 flagged / 1 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 |
|---|
| klaibyam | klaibya | pass |
| mā | mā | pass |
| sma | sma | pass |
| gamaḥ | gam | unsupported |
| pārtha | pārtha | pass |
| na | na | pass |
| etat | etad | pass |
| tvayi | tvad | pass |
| upapadyate | pad | pass |
| kṣudram | kṣudra | pass |
| hṛdaya-daurbalyam | hṛdayadaurbalya | pass |
| tyaktvā | tyaj | pass |
| uttiṣṭha | sthā | pass |
| paraṃtapa | paraṃtapa | 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.
Read gamaḥ as an augmentless second-person singular aorist of gam governed by the prohibitive sequence mā sma, rather than as a noun.→ The verbal analysis: mā sma gamaḥ means ‘do not go/lapse.’ The prohibition and the accusative klaibyam require a verb of motion; gam is the relevant verbal root [MW s.v. gam, 346,3].
gita []
The supplied commentary is silent; the decision rests on syntax and dictionary evidence.
Construe klaibyam as an accusative goal or attained condition with gam and translate it contextually as ‘cowardice.’→ ‘Cowardice’ fits the motion-to-a-state construction klaibyaṃ gam and the following reference to weakness of heart; both ‘unmanliness’ and ‘cowardice’ are recorded at [MW s.v. klaibya, 324,1].
gita []
The supplied commentary is silent; the decision rests on grammar, context, and the dictionary.
Take etat as the neuter nominative subject of upapadyate and tvayi as its locative complement.→ The intransitive singular upapadyate requires etat as its nominative subject: ‘this is not fitting.’ Tvayi is the locative singular of tvad, ‘in you/in your case.’
gita []
The supplied commentary is silent; the decision rests on agreement and case syntax.
Treat upapadyate as Kartari despite its ātmanepada ending, and render its contextual sense as ‘befits’ or ‘is fitting.’→ Kartari ‘befits’ produces the coherent construction etat tvayi na upapadyate, ‘this does not befit you.’ The lexical range of upa-pad includes approaching, reaching, entering a state, and taking place [MW s.v. upapad, 201,3], from which the contextual suitability sense follows.
gita []
The supplied commentary is silent; the decision rests on voice morphology and context.
Analyze hṛdaya-daurbalyam as one ṣaṣṭhī-tatpuruṣa compound, hṛdayasya daurbalyam, modified by kṣudram.→ The tatpuruṣa relation ‘weakness of the heart’ best represents the semantic relation between hṛdaya ‘heart/mind’ and daurbalya ‘weakness’ [MW s.v. hṛdaya, 1302,3; MW s.v. daurbalya, 499,2]. Kṣudram agrees with the entire neuter accusative compound.
gita []
The supplied commentary is silent; the decision rests on compound semantics and agreement.
Analyze tyaktvā as an indeclinable absolutive, not as a finite imperative.→ The suffix -tvā marks an absolutive: Arjuna is to cast off the weakness and then rise. The finite command is uttiṣṭha; tyaj means ‘leave, abandon, give up’ [MW s.v. tyaj, 456,3].
gita []
The supplied commentary is silent; the decision rests on the transparent -tvā formation and clause syntax.
Analyze uttiṣṭha according to the canonical citation as sthā with prefix ud, Kartari Lot second-person singular.→ Following the supplied canonical-lemma convention, the citation is sthā + ud; the form commands ‘rise!’ [MW s.v. utthā, 179,3].
gita []
The supplied commentary is silent; the decision rests on the canonical lemma supplied with the analysis and the dictionary.
Interpret paraṃtapa as a vocative agentive tatpuruṣa, parān tapati, ‘scorcher of foes.’→ The compound addresses Arjuna as one who destroys or scorches enemies, agreeing with [MW s.v. paraṃtapa, 586,3].
gita []
The supplied commentary is silent; the decision rests on compound grammar and the dictionary.