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Arjuna admits that his own nature (svabhāvaḥ) is stricken by the fault of miserly weakness (kārpaṇya-doṣopahata). Bewildered about his duty (dharma-sammūḍha-cetāḥ) he is asking (pṛcchāmi) Krishna (tvāṁ) to tell him (brūhi tan me) for certain (syān niścitaṁ) what is the best course of action for him (yac chreyaḥ). Submitting before Krishna (tvāṁ prapannam), Arjuna presents himself as a student of Krishna (śiṣyas te ’haṁ) and begs Krishna to instruct him ( śādhi māṁ). (BG 2.7)

Indeed (hi), Arjuna does not see (na prapaśyāmi mama) what could drive away (apanudyād)) his grief (yac chokam) which is drying up his senses (ucchoṣaṇam indriyāṇām) – even achieving (avāpya) a prosperous (ṛddhaṁ), unrivaled (asapatnam) kingdom on earth (bhūmāv) with sovereignty (cādhipatyam) like the demigods in heaven (rājyaṁ surāṇām api). (BG 2.8)

Having thus spoken to Krishna, the Master of the senses (evam uktvā hṛṣīkeśaṁ), Arjuna (guḍākeśaḥ) finally tells (uktvā) Krishna (govindam), the Pleasure-giver for the senses, “I shall not fight,” (na yotsya iti) and becomes silent (tūṣṇīṁ babhūva ha). (BG 2.9)

How (kutas) has this impurity (kaśmalam idaṁ) come upon (samupasthitam) Arjuna (tvā) in this hour of crisis (viṣame)? It is not adorned (juṣṭam) by one who knows the value of life (anārya) as it leads to infamy (akīrti-karam) not heaven (asvargyam). (BG 2.2) Krishna uses even stronger words instructing Arjuna. Arjuna (pārtha) should not (mā sma) take to (gamaḥ) impotence (klaibyaṁ). It does not (naitat) befit (upapadyate) him (tvayy). Giving up (tyaktva) petty (kṣudraṁ) weakness of heart (hṛdaya-daurbalyaṁ), Arjuna (paran-tapa) should stand up (uttiṣṭha). (BG 2.3)

It is noteworthy that whenever Krishna speaks, His position is uniquely identified as God (śrī-bhagavān).

Arjuna is still not convinced about what he should do. He continues on with his confusion expressing his predicament more emphatically. Arjuna questions how (kathaṁ) he (ahaṁ) could counterattack (pratiyotsyāmi) Bhīṣma (bhīṣmam) and Droṇa (droṇaṁ ca) with arrows (iṣubhiḥ) in the battle (saṅkhye), as they are worthy of his worship (pūjārhāv). (BG 2.4) It would be, in fact, (api) better (śreyo) to live (bhoktuṁ) in this (iha) world (loke) by begging (bhaikṣyam) without killing (ahatvā hi) than to kill (hatvā) greatly noble (mahānubhāvān) teachers (gurūn). They may be desiring worldly gain (artha-kāmāṁs), nevertheless, (tu) they are certainly (iva) teachers (gurūn) here (iha) and the objects of enjoyment (bhogān) they may enjoy (bhuñjīya) by killing them would be tainted with blood (rudhira-pradigdhān). (BG 2.5)

Arjuna continues with his argument. Furthermore (ca), they don’t know (na vidmaḥ) this (etad) – which (kataran) is better (garīyo) for them (no) – conquering them (yad vā jayema) or being conquered by them (yadi vā no jayeyuḥ). The sons of Dhṛtarāṣṭra (dhārtarāṣṭrāḥ) are standing (te ’vasthitāḥ) before them (pramukhe). By killing (hatvā) them (yān), indeed (eva), Arjuna feels he does not wish to live (na jijīviṣāmas). (BG 2.6)

When unrighteousness (adharma) is prominent (abhibhavāt), the women of the family (kula-striyaḥ) are desecrated (praduṣyanti), and with the desecration (duṣṭāsu) of women (strīṣu), a discombobulated social division (varṇa-saṅkaraḥ) is generated (jāyate). (BG 1.40) Such societal confusion (saṅkaro) results only (eva) in hellish experience (narakāya) for the family (kulasya) as well as (ca) for those who destroy the family (kula-ghnānāṁ). The forefathers (pitaro) of such families (eṣāṁ) certainly (hy) fall down (patanti) because of the lost (lupta) culture of offering food and water to the departed forefathers (piṇḍodaka-kriyāḥ). (BG 1.41)

Owing to these (etaiḥ) faults (doṣair) of those who destroy the family tradition (kula-ghnānāṁ), discrepancies in social division (varṇa-saṅkara) are created (kārakaiḥ), and, social values (jāti-dharmāḥ) and (ca) everlasting (śāśvatāḥ) traditional family values (kula-dharmāś) are destroyed (utsādyante). (BG 1.42) Arjuna has heard (anuśuśruma) that human beings (manuṣyāṇāṁ) with destroyed family values (utsanna-kula-dharmāṇāṁ) dwell always in hell (narake niyataṁ vāso). (BG 1.43)

Arjuna sums up his disgruntled and confused state in the following words. “Alas (aho), how strange it is (bata) that (yad) we (vayam) are resolved (vyavasitā) to commit (kartuṁ) a great sin (mahat pāpaṁ)! Driven by the greed for royal happiness (rājya-sukha-lobhena), we are ready (udyatāḥ) to kill (hantuṁ) our own people (sva-janam). (BG 1.44) If (yadi) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrā), with weapons in hand (śastra-pāṇayaḥ), were to kill (hanyus) me (mām) weaponless (aśastraṁ) and unresisting (apratīkāram) in the battle (raṇe), that (tan) would be (bhavet) better (kṣema-taraṁ) for me (me). (BG 1.45)”

Arjuna (arjunaḥ), thus (evam) speaking (uktvā) on the battlefield (saṅkhye), sat down (upāviśat) on the chariot (rathopastha), giving up (visṛjya) bow (cāpaṁ) and arrows (sa-śaraṁ), with his mind (mānasaḥ) distressed (saṁvigna) with grief (śoka). (BG 1.46)

On the other hand (ca), an ignorant (ajñaś), faithless (cāśraddadhānaś), and doubting soul (saṁśayātmā) goes nowhere (vinaśyati). For the doubting soul (saṁśayātmanaḥ), there is (asti) no happiness (na sukhaṁ) – neither (na) in this world (ayaṁ loko) nor (na) in the next (paro). (BG 4.40)

An unfounded doubt is as perilous as blind faith. According to BG 4.40, three categories of people fall short of receiving transcendental knowledge:

• Ignorant (ajña): who have never contacted scriptures and hence perpetuate their ignorant condition.
• Faithless (aśraddadha): who have access to scriptures but don’t have any faith in them.
• Doubters (saṁśayātmā): who have some faith in the scriptures but remain disconnected from the conclusions of scriptures (such as Krishna’s position as God, or bhakti yoga as the recommended process for perfection) and therefore don’t apply the teachings.

The predicament of the doubters is most precarious as they thwart all the opportunities for progress that are in front of them and embrace endless suffering.

How can we destroy this doubt once and for all? It is possible by putting the transcendental knowledge into practice –– in dutiful (karmāṇaṁ), detached (sannyasta), and devotional (yoga) mood.

Actions (karmāṇi) don’t (na) bind (nibadhnanti ) one who has renounced actions through yoga (yoga-sannyasta-karmāṇaṁ), whose doubts have been slashed by transcendental knowledge (jñāna-sañchinna-saṁśayam) and is situated on the platform of the self (ātmavantaṁ). (BG 4.41)

Application leads to realized knowledge (jñāna) that slays doubt (sañchinna-saṁśayam). This in turn leads to absorption in the spiritual conception of life (ātmavantaṁ), as a result of which one gets freedom from the bondage to work (na karmāṇi nibadhnanti). Therefore, Krishna stresses on operating from the platform of yoga (with heart connected with Krishna) in order to slash doubts in the heart with the weapon of knowledge (jñānāsinātmanaḥ). (BG 4.42)