An Enlightening Look at Arjuna’s Surrender

The journey through the Bhagavad Gita presents a crucial turning point in the second chapter, a moment defined by the complete emotional and spiritual collapse of its hero, leading to the profound act of Arjuna’s Surrender. This is not merely a pause in the narrative but the very foundation upon which all subsequent divine knowledge is built. Understanding the depth of Arjuna’s Surrender is key to unlocking the Gita’s timeless wisdom for our own lives.

From Arjuna’s confusion and despair to Humble Surrender

Initially, Arjuna is engulfed in a state of ‘analysis paralysis’. Faced with fighting his respected elders Bhishma and Drona, he argues that it would be better to live by begging than to slay these noble souls. His internal conflict is so severe that victory and defeat seem equally catastrophic. This crippling despair highlights a universal human experience: how powerful emotions can cloud our judgment and render our knowledge useless. The path out of this paralysis begins with Arjuna’s Surrender. The document emphasizes that this moment is what allows wisdom to finally enter.

The Transformative Power of Arjuna’s Surrender

The pivot occurs in verse 2.7, where Arjuna finally admits his weakness and confusion. He states, kārpanya-doshopahata-svabhāvaḥ, his nature has been overpowered by weakness, and declares to Krishna, śiṣyaḥ te aham … śādhi māṁ tvām prapannam, meaning, “I am your disciple, teach me, I have surrendered to you.” This complete submission, Arjuna’s Surrender, is what changes the dynamic from a conversation between friends to a sacred discourse between a Guru and a disciple. The significance of Arjuna’s Surrender cannot be overstated; it is the act of setting aside ego to sincerely seek the truth.

The narrative makes it clear that until this point, Krishna was a passive listener. However, the moment of Arjuna’s Surrender invites the divine teachings. This act is the prerequisite for receiving wisdom, as unsought advice holds no value. The episode of Arjuna’s Surrender serves as a powerful lesson on humility and the readiness to learn. It is only after Arjuna’s Surrender that Lord Krishna begins to impart the knowledge that will resolve his conflict. The power of Arjuna’s Surrender lies in its authenticity and totality. The teachings that follow are a direct response to the vulnerability shown in Arjuna’s Surrender. For anyone facing their own battles, the path of Arjuna’s Surrender, admitting we are lost and seeking higher guidance, is the first, most courageous step toward clarity and spiritual evolution.

If you have not already done so, I would request you to review the Chapter 1, Arjuna Vishada Yoga before studying chapter 2 as that would help set the right context.

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Verse 2.4 – 2.9

अर्जुन उवाच |
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |
इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन || 4||

arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana

अर्जुन उवाच (Arjuna Uvacha) – Arjuna said; कथम् (Katham) – How; भीष्मम् (Bhishmam) – Bhishma; अहम् (Aham) – I; संख्ये (Samkhye) – In battle; द्रणम् (Dronam) – Drona; च (Ca) – And; मधुसूदन (Madhusudana) – O Madhusudana; इषुभिः (Ishubhih) – With arrows; प्रतियोत्स्यामि (Pratiyotsyami) – Shall fight; पूजार्हौ (Pujarhau) – Worthy to be worshipped; अरिसूदन (Arisudana) – O destroyer of enemies.

Arjuna said: O Madhusudana (Krishna), how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my worship, O destroyer of enemies?

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् || 5||

gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān

गुरून् (Gurun) – The Gurus (teachers); अहत्वा (Ahatva) – Instead of slaying; हि (Hi) – Indeed; महानुभावान् (Mahanubhavan) – Most noble; श्रेयः (Shreyah) – Better; भोक्तुम् (Bhoktum) – To eat; भैक्ष्यम् (Bhaikshyam) – Alms; अपि (Api) – Even; इह (Iha) – Here; लोके (Loke) – In the world; हत्वा (Hatva) – Having slain; अर्थकामान् (Arthakaman) – Wealth and desires; तु (Tu) – Indeed; गुरून (Gurun) – Gurus; इह (Iha) – Here; एव (Eva) – Also; भुञ्जीय (Bhunjiya) – Enjoy; भोगान् (Bhogan) – Enjoyments; रुधिरप्रदिग्धान् (Rudhirapradigdhan) – Stained with blood.

It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.

न चैतद्विद्म: कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयु: |
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिता: प्रमुखे धार्तराष्ट्रा: || 6||

na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te ‘vasthitāḥ pramukhe dhārtarāṣhṭrāḥ

न (Na) – Not; च (Ca) – And; एतत् (Etat) – This; विद्मः (Vidmah) – We know; कतरत् (Katarat) – Which; नः (Nah) – For us; गरीयः (Gariyah) – Better; यत् (Yat) – That; वा (Va) – Or; जयेम (Jayema) – We should conquer; यदि (Yadi) – If; वा (Va) – Or; नः (Nah) – Us; जयेयुः (Jayeyuh) – They should conquer; यान् (Yan) – Whom; एव (Eva) – Even; हत्वा (Hatva) – Having slain; न (Na) – Not; जिजीविषामः (Jijivishamah) – We wish to live; ते (Te) – Those; अवस्थिताः (Avasthitah) – Are standing; प्रमुखे (Pramukhe) – In face; धार्तराष्ट्राः (Dhartarashtrah) – Sons of Dhritarashtra.

We are uncertain which outcome of this war would be more favorable for us – defeating them or being defeated by them. Even after killing them, we will have no desire to continue living. However, they have allied themselves with the sons of Dhritarashtra and now stand before us on the battlefield.

कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ‘haṁ śhādhi māṁ tvāṁ prapannam

कार्पण्य दोष उपहतस्वभावः (kārpaṇya doṣa upahatasvabhāvaḥ) – with nature overpowered by the taint of pity; पृच्छामि (pṛcchāmi) – I ask; त्वाम् (tvāṁ) – thee; धर्मसंमूढचेताः (dharma saṁmūḍhacetāḥ) – with a mind in confusion about duty; यः (yaḥ) – which; श्रेयः (śreyaḥ) – good; स्यात् (syāt) – may be; निश्चितम् (niścitaṁ) – decisively; बूहि (brūhi) – say; तत् (tat) – that; मे (me) – for me; शिष्यः (śiṣyaḥ) – disciple; ते (te) – thy; अहम् (aham) – I; शाधि (śādhi) – teach; माम् (māṁ) – me; त्वाम् (tvāṁ) – to thee; प्रपन्नम् (prapannam) – taken refuge.

My mind is confused about my duty and I am consumed by anxiety and doubt. I am Your devoted student, and have fully surrendered to You. Please enlighten me on the most appropriate path for me to take.

न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् |
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् || 8||

na hi prapaśhyāmi mamāpanudyād
yach-chhokam uchchhoṣhaṇam-indriyāṇām
avāpya bhūmāv-asapatnamṛiddhaṁ
rājyaṁ surāṇāmapi chādhipatyam

न हि (na hi) – not; प्रपश्यामि (prapaśyāmi) – I see; मम (mama) – my; अपनुद्यात् (apanudyāt) – would remove; यत् (yat) – that; शोकम् (śokam) – grief; उच्छोषणम् (ucchoṣaṇam) – drier up; इन्द्रियाणाम् (indriyāṇām) – of my senses; अवाप्य (avāpya) – having obtained; भूमौ (bhūmau) – in the earth; असपत्नम् (asapatnam) – unrivalled; ऋद्घम् (ṛddham) – prosperous; राज्यम् (rājyam) – dominion; सुराणाम् (surāṇām) – over the gods; अपि (api) – even; च (ca) – and; आधिपत्यम् (ādhipatyam) – lordship.

I am unable to shake off this overwhelming grief that is sapping my strength. Even if I attain a successful and unparalleled kingdom on earth, or wield power akin to the gods in heaven, I will not be able to alleviate this pain.

सञ्जय उवाच |
एवमुक्त्वा हृषीकेशं गुडाकेश: परन्तप |
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || 9||

sañjaya uvācha
evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa
na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha

संजय उवाच (saṁjaya uvāca) – Sanjaya said; एवम् (evam) – thus; उक्त्वा (uktvā) – having spoken; हृषीकेशम् (hṛṣīkeśam) – to Hrishikesa; गुडाकेशः (guḍākeśaḥ) – the conqueror of sleep; परन्तपः (paraṁtapaḥ) – destroyer of foes; न योत्स्ये (na yotsye) – I will not fight; इति (iti) – thus; गोविन्दम् (govindam) – to Govinda; उक्त्वा (uktvā) – having said; तूष्णीम् (tūṣṇīm) – silent; बभूव ह (babhūva ha) – became.

Sanjay said: Having thus spoken, Gudakesh (Arjuna), the chastiser of enemies, told Hrishikesha (Krishna), “Govinda, I shall not fight,” and became silent.

Arjuna’s despair and confusion

This section starts with Arjuna crying out in despair:

O Madhusudana (Krishna), how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my worship, O destroyer of enemies?

We can hear the heartbreak in Arjuna’s question. He addresses Krishna also as Ari-sūdana, “destroyer of enemies”. He is implying “You might be adept at vanquishing enemies, Oh Krishna, but these elders are not my enemies; they are my beloved teachers”. 

Arjuna is essentially asking: How can duty demand something so hard and difficult? It is a genuine moral crisis, one that has shattered his courage.

Arjuna’s chain of thought pulls his mind further into chaos. He now contemplates the very purpose of the battle. What is the point of this war at all? Even victory, which a few moments ago was something he desired, now looks like a disaster that he wants to run away from. In verse 2.6, Arjuna admits his utter confusion about the outcome:

We are uncertain which outcome of this war would be more favorable for us – defeating them or being defeated by them. Even after killing them, we will have no desire to continue living. However, they have allied themselves with the sons of Dhritarashtra and now stand before us on the battlefield.

The way Shri Krishna handles and coaches Arjuna in these verses reveals a deep understanding of the human mind. Shri Kṛṣṇa knew that Arjuna was in a very emotional state of mind and needs to be pacified with knowledge because as per Krishna, knowledge and intelligence are the greatest tools we can use to rid ourselves of ignorance and succeed in our spiritual as well as material endeavors. 

The Profound Distinction Between Knowledge and Intelligence

Knowledge and intelligence are related concepts, but they are not the same thing.

Knowledge can be compared to a vast library filled with facts, concepts, and well-organized information collected over time. However, Intelligence is a higher concept that refers to the ability to understand, and apply the knowledge. Intelligence is like a seasoned librarian who knows which book to pull, when to do so, and how to guide someone in their efforts to combine insights from different sources to solve a practical challenge.

Only knowledge can be stored and shared with others. Intelligence cannot be stored or shared.

In the context of the Bhagavad Gita, if we just read the gita and memorize all the shlokas or just remember all the names of kings and kingdoms, etc. that is not going to be serving our true purpose. Because that is just knowledge. What is absolutely essential is for us to introspect upon the lessons being learned and utilize those learnings in day to day lives. 

That is one of the true values of being associated with a group of like minded devotees which we call as a Satsanga. The Satsanga group is not just for chatting and forwarding information, it is a group for interactive learning and helping each other introspect and truly understand the teachings of the Bhagavad Gita. 

Arjuna had a lot of knowledge about vedas and various scriptures, but he demonstrated a lack of intelligence in applying that knowledge to resolve the grim situation at hand. Arjuna had lost access to the librarian within. 

He understood the principles of dharma, knew the eternal nature of the soul, and had studied the ethics of warfare. Yet when confronted with a real conflict, this knowledge only added to his confusion. His ability to prioritize, to decide wisely, and to act with clarity had been clouded by powerful emotions.

The mighty warrior who had conquered kingdoms and vanquished demons now found himself defeated by a far more formidable enemy, his own mind that was clouded by ignorance.

In this moment of crisis that precedes all true transformation, Arjuna’s voice, thick with despair, addresses his divine charioteer, Shri Krishna. He is no longer just speaking to a friend, but to the all knowing Lord of the Universe, to the Jagadguru Shri Krishna. He says “O Madhusudana (Krishna), how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my worship, O destroyer of enemies?” (2.4)

When Emotion Overpowers Reason

Arjuna felt that the great warriors Bhishma, Dronacharya and Kripacharya were his seniors and worthy of his respect and he would not even dare argue with them, let alone battle with them. He felt that it would be a sin to battle them and even if he was victorious, he would not be able to enjoy the victory. So instead, Arjuna says he would rather let them kill him in battle, unarmed. 

However, the fact was that these great warriors like Bhishma and Drona had taken the side of the unrighteous Kauravas. These great warriors found themselves aligned with a cause they did not believe in. They had accepted support, comfort, and positions from the Kauravas. In doing so, they had entered into a web of obligations to the wicked Duryodhana that made it difficult to act according to their conscience.

Drona was in extreme poverty and was given material support by Bhishma on behalf of Hastinapur kingdom so he was obliged to the Kauravas. Shalya had also received material support from the Kauravas and felt obliged to them. They all knew that the Kauravas were on the side of Adharma but they still had to fight on the side of Kauravas. On top of that, Bhishma had also taken a vow to protect the ruling Kuru king. 

If both Bhishma and Drona had refused to fight on the side of Adharmic Duryodhana, the battle would probably have ended within a day. In spite of all their virtues and wisdom and pious nature, they had to fight on the side of Adharma.

In the Bhishma-parva of the Mahabharata it is said that “Man is the servant of Wealth, wealth is never the servant of anybody”.

So, it was not a sin to battle them and kill them in the war if required. In fact, before his death, Bhishma himself said that a teacher who acts immorally and takes the side of unrighteousness or adharma is fit to be abandoned.

Two key lessons here are:

1. It’s a simple truth that I think we’ve all felt at some point. Making big decisions when we’re feeling very emotional or deeply hurt is just never a good idea. That’s because when our emotions are in the driver’s seat, our wisdom and good judgment get pushed out of the vehicle. The best thing we can do in such circumstances is to pause and give ourselves a moment to breathe.
   Think about the classic “angry email” phenomenon. When you write an email or a letter while feeling angry or emotional, instead of immediately sending it, just save it as a draft. When you come back to it a few hours later, you’ll almost certainly look at it and think, “Wow, did I really write that?” You’ll find yourself toning it down, deleting the really hurtful parts, and maybe even feeling a little shocked at how harsh you sounded. That moment of clarity is the best proof that our first, emotional reaction isn’t always our truest or best one.
2. We should be careful about the help we accept from others. This isn’t about being proud or ungrateful. It’s about understanding that when someone gives us a lot of help, particularly something big like money or a career opportunity, it can feel like we have signed an unwritten contract. We feel a sense of loyalty and obligation, or a debt that needs to be repaid. Down the road, that feeling of obligation can bind us to them, making us feel like we have to take their side, even if we see them heading down a wrong or unethical (adharmic) path. Accepting support from the wrong people can end up costing us dearly. It might force us into a terrible choice between our gratitude and our conscience, and in that process of defending what we know is wrong, we risk losing a piece of ourselves, a part of our own integrity.

Food and Its Subtle Influence on the Mind

Another insight offered in this section is the impact of food on our consciousness. When Bhishma was on his deathbed, Lord Krishna took the Pandavas to hear some life lessons from him. That is when Bhishma recited the Vishnu Saharsanama (1000 names of Vishnu) and he advised Yudhishttra on Raja neeti (political science). Draupadi who was listening to this, laughs and asks Bhishma how come he was talking about so many Dharmic topics on his deathbed, while supporting the Adharmic side while he was well and alive.

Bhishma then says “daughter draupadi all these days I have been eating food offered by Duryodhna and its negative energy had gotten into my blood and my intellect became clouded. And after Arjuna pierced me with all his arrows, all that blood has gone out of my body and I have regained my senses and my intellect”.

That is the reason Lord Shri Krishna says later in Bhagavad Gita that the food we eat shapes our destiny. Food, body and soul are interlinked and hence Krishna says that we should always consume sattvic food and offer that food to Him before we consume it, so that He can take away all the negative energies from it and purify it and give it back to us.

Analysis Paralysis

Based on the situation so far, Arjuna gets into a very confused and bewildered state of mind, something that is termed as ‘analysis paralysis’ in the modern world. Where we are faced with so many conflicting thoughts that we lose the ability to act decisively. 

In 2.5, he says “It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.”

This leads him to a state of complete paralysis, where even the concepts of victory and defeat lose their meaning.

Arjuna confesses, “I don’t know which is better.” Winning means living with the guilt of killing my near and dear ones. Losing means death and defeat. Both outcomes seem catastrophic. 

Arjuna’s Surrender: The Turning Point

And then, in the depths of this despair, something remarkable happens. The warrior’s pride shatters, and the student is born.

Up until this point, Arjuna had been speaking to Krishna as a companion. But true transformation can only begin when we are willing to step out of that familiar space and approach the teacher with humility. Whether it is a medical student learning from a master surgeon, or an apprentice listening to a skilled craftsperson, real learning begins when pride takes a back seat.

Here, Arjuna admits that he does not know what is the right thing to do. The truly ignorant are those who do not know that they do not know. We become ready to learn only when we acknowledge that we do not know. There is an interesting saying “If someone does not know that they do not know, ignore them. If someone knows that they do not know, teach them. If someone knows that they know, learn from them”. 

Arjuna’s turning point happens here when he says: 

कार्पण्य-दोष-उपहत-स्वभावः पृच्छामि त्वाम् धर्म-सम्मूढ-चेताः ।
यत् श्रेयः स्यात् निश्चितम् ब्रूहि तत् मे शिष्यः ते अहम् शाधि माम् त्वाम् प्रपन्नम् ॥

Kārpaṇya-doṣhopahata-svabhāvaḥ pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

My mind is confused about my duty and I am consumed by anxiety and doubt. I am Your devoted student, and have fully surrendered to You. Please enlighten me on the most appropriate path for me to take.

Some key terms to note:

kārpaṇya – of miserliness / weakness / self-pity
doṣa – defect / fault
upahata – afflicted / overpowered
svabhāvaḥ – nature / disposition

kārpaṇya-doṣa-upahata-svabhāvaḥ – my nature has been overpowered by the defect of weakness
pṛcchāmi tvām – I ask you
dharma-sammūḍha-cetāḥ – my mind is confused regarding dharma
yat śreyaḥ syāt – what may be truly good
niścitam brūhi – tell me decisively

And then the most important part: śiṣyaḥ te aham – I am your student / disciple

śādhi mām – instruct me
tvām prapannam – I have surrendered to you

With these words, Arjuna completely lays down his ego. He confesses that a kind of weakness or miserly faint-heartedness (kārpaṇya-doṣha) has taken over his mind. It’s as if his typically bold and righteous character has been crippled by self-pity and fear. He admits he is dharma-sammūḍha, totally confused about what his duty is. The great archer Arjuna, famed for his clarity in battle, is publicly declaring that he is utterly lost when it comes to knowing right from wrong in this situation.

And then, Arjuna makes a sacred commitment: “I am your disciple.” śiṣhyaḥ te ’ham, and śhādhi māṁ tvāṁ prapannam  “teach me, I who have surrendered to you.” 

The word “prapannam” (surrendered) is crucial here. Arjuna is not asking for casual advice that he may or may not follow. Instead, he places himself wholly at Shri Krishna’s feet, indicating that he will accept and follow whatever guidance is given.

This is the kind of surrender where you’re willing to let go of who you think you are to discover who you truly are. In our age of infinite Google searches and YouTube tutorials, we’ve forgotten the transformative power of this kind of surrender to a higher authority who can impart genuine wisdom.

This is a very important turning point in Arjuna’s life. Until this point, Arjuna was seeing only a friend in Shree Krishna, however, from this point onwards, He sees the Guru in Krishna and surrenders to Him and requests him to accept him as a student and teach him what is best for him.

It is only when a student surrenders to the guru will the guru begin to teach. Unsought advice is prohibited in Vedanta. Unless we seek something, what is given to us has no value. We should also keep this in mind. If we just go on giving things to people who are not seeking it, what we give will have no value. Be it knowledge or material things.

The Silence That Invites Wisdom

At this point, Sanjaya observes that Arjuna fell silent after expressing his confusion. This is deeply meaningful. This was not the silence of defeat but the quietening of a mind that had exhausted its arguments and was finally open to receiving the truth from a higher source. It is the silence that allows wisdom to enter.

When the mind is full of opinions, emotions, and intellectual pride, there is no space for new understanding. Arjuna’s silence prepared him for the profound teachings that would follow. In that moment of stillness, he was no longer trying to solve the problem on his own. He was ready to be guided.

This portion of the Bhagavad Gita reminds us that information alone cannot save us, and that strong emotions can paralyze even the wisest among us. Our attachments may quietly compromise our freedom. And sometimes, the most courageous act is to admit we are lost and turn toward a higher wisdom.

Importance of a Guru in life

The guru is given a lot of importance in vedic literature. Saint Kabir has written some insightful lines about the importance of a guru:

गुरु गोविंद दोऊँ खड़े, काके लागूं पांय।
बलिहारी गुरु आपने, गोविंद दियो बताय॥

Guru Govind Dhoun Khade, Kake lagun paay.
Balihari guru aapne, Govind diyo batay.

Someone is asking Kabir, “My Guru and My God are both standing in front of me, who should I pay my respects to first?”

Saint Kabir responds “First bow down to your guru because he is the one who taught you how to recognize and reach God”.

Shri Krishna is the supreme guru, imparting the divine knowledge of the Bhagavad Gita and Arjuna is his best student for getting this knowledge on behalf of all of humanity.

In these verses you will see that Arjuna admits that he really needs the help of the guru to overcome his weakness of heart and get the required clarity.

We are all Arjuna’s who are fighting our own battles in our lives. We all have to face problems and overcome them. That challenge is there before all of us. The Bhagavad Gita teaches us how we can manage our own selves, evolve, become stronger, overcome the various hurdles in our lives and help others too in their journeys. 

That is why, after the first half of the second chapter, the word ‘war’ does not appear anywhere in the Bhagavad Gita. It is all about character building, mind management, self purification, love, compassion, self-development and spiritual evolution.

Arjuna, the student, is now ready

Now Arjuna, the student, is ready for receiving knowledge and from here onwards, Shri Kṛṣṇa will start imparting that divine knowledge to Arjuna.

In his commentary on this part of the Gita, Swami Vivekananda quotes from the Katha Upanishad which says “Uttishthata jagrata prapya varan nibodhata” which means “Arise, awake, and stop not till the goal is reached”. 

Our goal in life should be for self realization leading to God realization. We must first open our eyes to this reality, seek the required guidance and stop not until we have reached that absolute goal.

At this point in the Gita, Shloka 2.9, Arjuna surrenders to Shri Krishna and confesses his lack of clarity and says “Govinda, I shall not fight”. Let us see how Shri Krishna addresses the situation in the upcoming verses.

Hare Krishna!
kṛṣṇadaasa
(Servant of Krishna)