He is there to guide Arjuna. Basically, he fears the sinful reactions of killing. According to the scriptures no sin, however heinous, can affect the one who reads, ponders, and practices the teachings of Gita any more than water affects the lotus leaf. The mind is bewildered by delusion. So are the sacrifice, austerity, and charity. The yogi is superior to the ritualists.
So the surprise of Arjuna's Dilemma was the organic and convincing way Cuomo blended all of the above. I can never commit evil or any act of transgression against my kin, for I do value familial relationships without extent nor condition. I personally do not agree with the reasoning that Krishna gave, for my moral compass tells me that blood is thicker than water. My salutations to You, O best of all celestial rulers, be merciful! Dhritaraashtra had one hundred sons. The one who reads, ponders, and practices the teachings of Gita with faith and devotion will attain Moksha or Nirvana by the grace of God. The hosts of sages bow to You in adoration. The path of Self-knowledge for the contemplative ones, and the path of unselfish work Seva, Karma-yoga for all others.
He is the object of knowledge, and appears as the creator, sustainer, and destroyer of all beings. In addition, it provides a great story that expands on the contrasting notions of dharma and moksha in order discover a happy medium in which the two can properly coexist. One can become whatever one wants to be, if one constantly contemplates on the object of desire with faith. The Gita contains much else on the subjects of Dharma and Karma, a thorough examination of which exceeds the scope of this essay, although the central ideas of which I have attempted to touch upon through this analysis. A Self-realized person does not depend on anybody, except God, for anything. According to Krishna, when one takes the absolute standpoint in consideration, the immortality of the self is essential.
As both armies stand ready for the battle, the mighty warrior Arjuna, on observing the warriors on both sides becomes increasingly sad and depressed due to the fear of losing his relatives and friends and the consequent sins attributed to killing his own relatives. O Lord, neither the celestial controllers nor the demons fully understand Your real nature. When an individual belongs to a specific caste, then the role of the caste is endowed upon him. The Gita challenges the general consensus that only ascetics and monks can live a perfect spiritual life through renunciation and emphasises the value of an active spiritual life. The individual soul associates with the six sensory faculties ¾ including the mind ¾ of perception and activates them. He begs to be shown everythingthe true nature of realityand hopes that he is prepared for such a revelation. This brought Arjuna absolute grief, for the mere prospect of committing wrong against his kinsmen is inconceivable.
On the one hand, Arjuna should fulfill his obligation as a warrior for the good of his kingdom by quelling the opposition. Rather, by devoting himself and the fruits of his actions to the gods, he will achieve far greater success because his soul will become more enlightened. Chapter Four ends with Krishna glorifying transcendental knowledge and requesting Arjuna to arm himself with this knowledge — which burns all sinfull reactions to ashes — and fight! Success in work comes quickly in this human world. I am not dependent on, or affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. He then collapses back into his seat in despondency and depression saying to Krishna that he cannot fight this war.
Just before the battle, Arjuna has Krishna drive him into the unoccupied ground between the two marshaled armies. Emotionally paralyzed, Arjuna sings that he does not want to go on. . Yet in a state of movement life is a constant struggle and uncertain. To fight or not to fight is the raging war on his mind. I am silence among the secrets, and the Self-knowledge of the knowledgeable.
By confronting challenges in life, by finding a problem that summons their energies, they discover what they are capable of and what is important to them. Suddenly overcome with self-doubt and confusion, he calls out to Krishna to stop his chariot, saying he is unable to fight. Why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? Should he fight in a battle that will lead to the destruction of his friends and family, or should he drop his bow and withdraw from the battle? I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. Therefore, O God of celestial rulers, the refuge of the universe, have mercy on me; and show me your four-armed form. Dharma and Karma are thus intrinsically linked as complementary concepts in the Bhagavad Gita and Hindu ethical philosophy generally. The vision first reveals the indescribable and sublime beauty of the universe, but gradually transforms, laying bare its unfathomable horrors. Simply put — Krishna explains to Arjuna that his own misapprehensions are blinding him.
In this Indian classic, a dialogue transpired between Arjuna, the general of the Pandava forces in the epic battle, and his charioteer Krishna, who is an incarnation of the god Vishnu. This advice, which is regularly dished out at graduation ceremonies, is actually misguided. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahaabhaarata. But due to delusion of ignorance people assume themselves to be the doer. He is engaged in action, and yet, knowing his true identity as the Atman, or Real Self, becomes a detached spectator, rather than carrying the burden of doership and the accompanying Karmic backlash of such. The mode of goodness fetters the living entity by attachment to happiness and knowledge, O sinless Arjuna.