BG 2.3 — Sāṅkhya-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 2.3Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · Pārtha (also: Paranṭapa) · anuṣṭubh

क्लैब्यं मा स्म गमः पार्थ नैतत् त्वय्युपपद्यते ।

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥

klaibyaṃ mā sma gamaḥ pārtha naitat tvayy upapadyate

kṣudraṃ hṛdaya-daurbalyaṃ tyaktvottiṣṭha paraṃtapa

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

meaning

Don't yield to unmanliness, Partha, for it doesn't suit you. Cast off this petty weakness of heart and rise, scorcher of foes.

ekras · bhāṣya

Krishna speaks again, more pointedly but with the same vatsalya — the tenderness of a parent for a child whose mind has slipped. "Don't give in to klaibyam, Partha. This does not suit you. Cast off this petty weakness of the heart and stand up, scorcher of foes." Three things to hold in two lines. The first is the address itself.

Krishna shifts from Arjuna in 2.2 to Partha here. Partha means son of Pritha — Kunti's name before her marriage.

Ramsukhdas Maharaj reads this as deliberate.

Krishna is invoking the mother. Kunti, the warrior-queen who told her sons to fight, who sent the message through Krishna himself: kshatriyanam dhanur jiryatam — let the bow of the kshatriyas not rust. The man whose heart is failing right now is the son of that woman. The second is the word klaibyam. Translators soften it.

Krishna does not. Klaibyam is the state of being a kliba — neuter, impotent, neither one thing nor the other. He is telling Arjuna: what you are doing is not dharma, not renunciation, not principled refusal. It is unmanliness. The third is the pejorative — kshudram hridaya-daurbalyam — petty weakness of the heart. Kshudram means small, base, contemptible. Whatever Arjuna has been calling his refusal — compassion, dharma, fear of sin — Krishna names it as a small thing. Small enough to throw off. The verb is uttistha — stand up. The same verb a teacher uses when calling a child off the floor. Arjuna had sat down at the end of chapter one.

Krishna's first command is the simplest: stand. Then comes the address that names what Arjuna is supposed to be — Parantapa, scorcher of foes. The teacher gives him his real name back. The mother named him Partha; the warrior in him is named Parantapa.

Krishna is putting the man back in front of himself.

Context

where

Chapter 2 · Sāṅkhya-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Pārtha (also: Paranṭapa)

preceded by — BG 2.2

Where did this fog come from, Arjuna, overtaking you here of all places? It is not the way of the honorable, it shuts the door to heaven, and it will cost you everything you have earned as a warrior.

What's going on

Don't yield to unmanliness, Partha, for it doesn't suit you. Cast off this petty weakness of heart and rise, scorcher of foes.

Sūtras through this verse (111)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

1.1Means and end set out as one paired axis.───→here2.3───→2.39Wisdom closes, action opens. Same axis.

MadhvaclassicalT1

Hari is supreme — the running reading-ruleapproach

───→here2.3───→2.12Every soul named here is a real distinct self.

RamsukhdasclassicalA

What binds you (and how to let go)approach

───→here2.3───→2.47Hold no mine-ness on body or on fruit.

show all 111

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaapproach · other

───→here2.3───→2.18Image perishes, source endures

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeapproach

───→here2.3───→2.18The mirror breaks but the sun is unhurt.

MadhvaclassicalT3

Ranking is real — and it never collapsesapproach

───→here2.3───→2.23Even great gods are unequal in their glory.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionapproach

───→here2.3───→2.50Release is embodied, blissful, never merging.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksapproach

───→here2.3───→2.18The image perishes, but the source endures.

MadhvaclassicalT6

Citation is the spine — texts carry the loadapproach

───→here2.3───→2.23Nāradīya names what reason cannot prove.

MadhvaclassicalT7

Action and knowledge — never rivalsapproach

───→here2.3───→2.39The two paths name one practice, one fruit.

MadhvaclassicalT8

Direct vision — the only proximate causeapproach

───→here2.3───→2.46Scripture is a small well when the flood arrives.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do aloneapproach

───→here2.3───→2.23Without worship of Hari no one ever crosses.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here2.3───→4.6Even the unborn descends through the deluder Durgā.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotapproach

───→here2.3───→2.13Self-survival is settled by śruti, not by reason.

MadhvaclassicalT12

Closure by gloss — the small repertoireapproach

───→here2.3───→2.55'Self' here means mind — a single word redirects.

Gauravmoderneminem_dsm_arjuna

Krishna's first response. 'Klaibyam ma sma gamah Partha naitat tvayy upapadyate.station · station 5/6

───→here2.3───→

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here2.3───→

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthaapproach · other

───→here2.3───→2.10Thesis flat

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here2.3───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningapproach

───→here2.3───→2.62'Dhyayato vishayan pumsah sangas teshupajayate, sangat sanjayate kamah.' The out

Gauravmodernheart_leadership

Heart Leadershipapproach

───→here2.3───→2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here2.3───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

Gauravmodernkarma_yoga_hand

Karma Yoga Handapproach

───→here2.3───→2.47Middle finger. Nishkama karma plus the failure-gym. 'Karmany evadhikaras te, ma

Gauravmodernmemorial_pastoral

Memorial Pastoralapproach

───→here2.3───→2.13The memorial-register anchor. 'Dehino'smin yatha dehe kaumaram yauvanam jara, ta

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101approach

───→here2.3───→2.13Reincarnation pillar. 'Dehino'smin yatha dehe kaumaram yauvanam jara, tatha deha

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here2.3───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiapproach

───→here2.3───→2.13Body changes. 'Dehino'smin yatha dehe kaumaram yauvanam jara.' Gaurav opens the

ŚaṅkaraclassicalA

Sorrow and delusion are the diseaseapproach

───→here2.3───→2.10Sorrow and delusion are the seed of saṁsāra.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downapproach

───→here2.3───→2.10First lay down all action, then knowledge frees.

ŚaṅkaraclassicalC

Knowledge plus action will not save youapproach

───→here2.3───→2.10Some say: combine knowledge with rites.

ŚaṅkaraclassicalD

The fit student vs the unfit studentapproach

───→here2.3───→2.39So far for the seeker of the real; now hear yoga.

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here2.3───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here2.3───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here2.3───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalJ

Scripture stands behind every claimapproach

───→here2.3───→2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here2.3───→2.72Standing in this state, one reaches Brahman..

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideapproach

───→here2.3───→2.13Same I as a child is now in this body.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseapproach

───→here2.3───→2.12Plurals block monistic absorption.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedapproach

───→here2.3───→2.13One-self-many-bodies runs out of grammar.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaapproach

───→here2.3───→2.39Wrap prior section, then announce next.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here2.3───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here2.3───→4.11Fruit proportional to the service offered.

JayatīrthaclassicalG

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

───→here2.3───→2.13Pratyabhijñā backed by śruti citation.

JayatīrthaclassicalH

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

───→here2.3───→2.13Two objections, three pādas glossed.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availableapproach

───→here2.3───→2.13Recognition is literal across bodies.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥapproach

───→here2.3───→2.11Madhva first speaks, Jayatīrtha supplies.

RamsukhdasclassicalB

This human birth — your one chance to actapproach

───→here2.3───→2.47Only a human body can do new action.

RamsukhdasclassicalC

Desire is the root — not actionapproach

───→here2.3───→2.55Drop desire, and the sense of doing falls.

RamsukhdasclassicalD

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

───→here2.3───→2.45Rise above the modes, said in chapter two.

RamsukhdasclassicalE

Your own work as worshipapproach

───→here2.3───→2.31A warrior's own duty is the war he faces.

RamsukhdasclassicalF

Surrender — the single shelterapproach

───→here2.3───→2.41A one-pointed mind is the seeker's mark.

RamsukhdasclassicalG

Equanimity in everythingapproach

───→here2.3───→2.14Bear pleasure and pain as a passing season.

RamsukhdasclassicalH

All paths arrive at the same roomapproach

───→here2.3───→2.55Each path names its sage in its own words.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here2.3───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here2.3───→3.27The modes act, but ego claims the deed.

Ekrasmodernstress

Stress — panic to shelterbetween · v2

1.30Skin burns, mind reels───→here2.3───→2.20The unborn dehī

Ekrasmodernfamily_conflict

Family Conflictbetween · other

1.46Better that they kill me───→here2.3───→2.5Better to live by alms

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here2.3───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

1.1Dialectical chain present from line one.───→here2.3───→2.39Nanu… tatrāha: one pair, named.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

1.2Same form repeats on the next verse.───→here2.3───→2.10Word-fit holds even at the dialogue's pivot.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathapproach · v2

───→here2.3───→2.47Right to action

Ekrasmodernend_of_life

End of life — the threshold tourapproach · v2

───→here2.3───→2.13Bodies pass, the dehī does not

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentapproach · v2

───→here2.3───→2.55Sthitaprajna defined

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here2.3───→3.20Janaka, lokasangraha

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesapproach · v2

───→here2.3───→2.41Single-pointed buddhi

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here2.3───→3.27Modes act, ego claims

Ekrasmodernanger_management

Anger Managementapproach · other

───→here2.3───→2.62Brooding breeds attachment

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledapproach

───→here2.3───→2.47Primary fitness needs ripened conditions.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here2.3───→3.1Buddhi-vyākulatva named the seed.

ĀnandagiriclassicalF

Which karma? — fourfold typologyapproach

───→here2.3───→2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.

ĀnandagiriclassicalG

Anūdyate, na vidhīyateapproach

───→here2.3───→2.55A description, not a command. Anchor.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiapproach

───→here2.3───→2.47Action stays; the wish for fruit goes.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentapproach

───→here2.3───→2.39Wisdom section wound up here.

VallabhaclassicalD

Chapter-opening preludesbetween

2.1Six-verse prelude lays out the whole map.───→here2.3───→3.1Four-verse prelude frames renunciation.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

2.1Pity and despair treated as guests, not host.───→here2.3───→2.10Krishna smiles, then names what's wrong precisely.

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanaapproach · other

───→here2.3───→2.47Fruit-free action cannot bind

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here2.3───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here2.3───→3.1Drop something inside the act, not the act.

VallabhaclassicalE

Three paths, one teaching orderapproach

───→here2.3───→2.39The yoga-mind is just the sāṅkhya-mind, retold.

VallabhaclassicalF

Soul as part of the highest Personapproach

───→here2.3───→2.12The eternal among the eternal, conscious among the conscious.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here2.3───→4.7When dharma weakens, the Lord descends to play.

VallabhaclassicalH

Stilling the mind — into the Lordapproach

───→here2.3───→2.48Yoga itself is just sameness of mind.

VallabhaclassicalI

A closed three-source citation gridapproach

───→here2.3───→2.11Vallabha quotes his own Nibandha at verse two.

MadhusūdanaclassicalA

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

───→here2.3───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalB

Different students need different teachingsapproach

───→here2.3───→2.39Two minds, two paths, never one rule for all.

MadhusūdanaclassicalC

Action purifies before knowing can landapproach

───→here2.3───→2.39Pure mind for knowing, impure mind for acting.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingapproach

───→here2.3───→2.47Action offered, fruit-free, cannot bear bondage.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherapproach

───→here2.3───→2.39Like light and dark, they cannot share a place.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here2.3───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketapproach

───→here2.3───→2.10The teaching opens at the carama-bracket.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here2.3───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here2.3───→4.11'Yathā' is open; the verb is the gate.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorapproach

───→here2.3───→2.12Plurals refute the unitary-self read.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionapproach

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

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationapproach

───→here2.3───→2.39Sāṅkhya and yoga: not two roads.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefapproach

───→here2.3───→2.10Krishna smiles before the first mā-śucaḥ.

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

1.1A raft of teaching crosses the grief-sea.───→here2.3───→2.7I am sunk in pity; ask, do not order.

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here2.3───→4.11However they come, I meet them so.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingapproach

───→here2.3───→2.39Work polishes the inner instrument first.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here2.3───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here2.3───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here2.3───→4.34Knowers will pass it to you by teaching.

AbhinavaguptaclassicalA

Knowing and acting are one powerapproach

───→here2.3───→2.24The self is one unbroken awareness.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here2.3───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here2.3───→4.1Teaching descends; the teacher does not move.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessapproach

───→here2.3───→2.45Exit the modes — not better modes are the goal.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesapproach

───→here2.3───→2.20Cit alone — the self cannot be destroyed.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)approach

───→here2.3───→2.10Bracket opens here.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)approach

───→here2.3───→2.47Act, but not for the fruit of acting.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here2.3───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here2.3───→4.11As they approach Me, so do I receive them.

Śabda · lemmas (15 unique · 15 occurrences)

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, 2.21 +40
परंतप paraṃtapa — scorcher of foes (para 'foe' + tap 'burn') · vocative masculine singular noun · also at 9.3

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क्लैब्यम् klaibya — unmanliness, cowardice (from klība) · accusative neuter singular noun
मा mā — do not (prohibitive); also: to measure (verbal root)
स्म sma — indeed (emphatic particle, often with present = past tense)
गमः √gam — to go (verbal root) · past jus 2nd person singular verb
न na — not (negation particle)
एतत् etad — this (proximal demonstrative) · nominative neuter singular noun
त्वयि tvad — you (2nd person pronoun stem) · locative singular noun
उपपद्यते upa-√pad — to arise, befit (upa- + √pad 'fall') · present indicative 3rd person singular verb
क्षुद्रम् kṣudra — small, petty, mean · accusative neuter singular noun
हृदय hṛdaya — heart · compound
दौर्बल्यम् daurbalya — weakness (from durbala) · accusative neuter singular noun
त्यक्त्वा tyaj — to abandon, give up, renounce (verbal root) · conv
उत्तिष्ठ ut-√sthā · present imperative 2nd person singular verb

Praśna · so what (7)

01Kṛṣṇa calls the grief 'petty' (kṣudra) and 'unmanning' (klaibya) — but Arjuna's grief looks like moral seriousness about killing family. How do we distinguish genuine ethical hesitation from hṛdaya-daurbalya (heart-weakness)?
02The verse doesn't explain why Arjuna should fight — it just says 'rise.' Is this an appeal to duty, to identity, to something else, and does the answer change anything about whether to trust it?

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03Kṛṣṇa addresses Arjuna as both Pārtha (son of a grace-favored mother) and Paraṃtapa (scorcher of foes). What is the work of naming someone by their lineage and their capacity at the moment they are collapsing?
04If this grief was caused by 'seeing the armies' (per 2.1) — an external situation — but the problem is located in the heart (hṛdaya), does the verse imply that external circumstances never justify emotional shutdown?
05Madhusūdana says hṛdaya-daurbalya is 'kṣudra' in the sense of 'easily removed by viveka (discrimination).' Does that claim hold? Is most paralysis actually thin and dissolvable once named clearly?
06The command is uttistha (rise) — a physical posture before any philosophical instruction has been given. What does it mean that the corrective act is bodily before it is cognitive?
07Three of the six schools lack direct commentary on this verse. Does the absence of bhāṣya on a verse tell us anything about what a school considers philosophically primitive versus philosophically generative?

Vyavahāra · try it in your life

Advaita

When a decision — a difficult conversation, a resignation, a refusal — produces the internal sensation of collapse and inability to act, the Advaita application is not to generate courage from willpower but to ask: what misidentification is running this paralysis? The body is tired, the social role is threatened, the ego-narrative is at risk — none of these is the ātman. The practical move is not suppression but diagnostic naming: 'whose grief is this, and who is watching it?' Once the locus of the distress is seen clearly as constructed rather than ultimate, the hṛdaya-daurbalya loses its grip — not by being fought but by being seen through.

Viśiṣṭādvaita

Rāmānuja's application is most concrete when the paralysis is rooted in relational conflict — where the thing you need to do will hurt people you love, or where grief about disappointing others prevents you from performing your actual function. His framework names that grief as triple-disqualified: it harms your own long-run welfare, it dishonors the capacities you were given, and it is small relative to the service the situation calls for. The operative question becomes: what is the kainkarya (the actual service owed) in this situation, and am I withholding it out of misplaced sentiment? Naming the withholding as 'petty' (atikṣudram) is not harsh dismissal — it is a precise diagnosis that clears the way for action that is genuinely devoted rather than sentimental.

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Dvaita

In Madhva's framework, the everyday application is for situations where you feel you have no standing to act — where the scale of the task, the inadequacy of your resources, or the presence of more capable people produces a paralysis that feels like humility but functions like abdication. Dvaita's corrective is blunt: you are a finite jīva (individual soul), permanently dependent on Hari's will, and that dependence is not a reason to withhold action — it is the only ground on which action becomes possible. The specific terror of the moment is exactly when Hari's command comes through clearly and the jīva's own calculations argue for inaction. Compliance with that command, regardless of outcome-confidence, is the practice.

Śuddhādvaita

Vallabha's Puṣṭi-mārga application runs against both stoic and therapeutic framings: the grief was not a mistake, the breakdown was not a failure of discipline, and the recovery is not a matter of gathering resolve. Kṛṣṇa called it kaśmala (impurity or occlusion) because in Śuddhādvaita the true self is śuddha-svarūpa (pure in its essential form) and the grief was simply an interruption of the natural flow of being in Kṛṣṇa's current (pravāha). The practical application is to treat the low moment — the inability to function, the loss of ojas — not as a character deficiency to be corrected but as a temporary occlusion of puṣṭi (divine nourishment) to be recognized and released. The path back is not effort but receptivity: returning attention to the source of the current rather than analyzing the interruption.

Bhakti

Śrīdhara's balanced application is the most directly usable in professional or civic contexts: the two epithets work as a two-step reality check. First, Pārtha — name your constituted capacity, the one that your lineage, training, and actual track record confirm. Second, Paraṃtapa — name the specific capability you are known for that is directly relevant to the present moment. The verse's structure suggests that the hṛdaya-daurbalya is often context-specific: a person is not globally weak, they are weak in this moment, for this decision. Locating the weakness as kṣudra (small, specific, not structural) and then naming the counter-capacities that are already present is sufficient. The action follows from the naming.

Advaita-Bhakti

Madhusūdana's synthesizing application is most useful when the paralysis has two simultaneous roots — philosophical confusion about what is real and an emotional collapse of ojas and tejas (vital and luminous energy). He treats both as simultaneously real and simultaneously addressable by a single instrument: viveka (discrimination), applied not as cold analysis but as the act of setting aside (apanīya) what has been identified as kṣudra. In practice this means: when you cannot act, first name what exactly has broken down (is it certainty about outcomes? fear of being seen? loss of narrative coherence?), then apply the specific discrimination that fits that disruption rather than a generic motivational overlay. The rising (uttistha) follows naturally from the seeing — the body responds when the mind has done the right diagnostic work rather than the wrong self-motivating work.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

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

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

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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 3: Krishna to Arjuna — Sāṅkhya-Yoga