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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)

Sin (pāpam) indeed (eva) will shelter (āśrayed) Arjuna (asmān) by killing (hatva) these (etān) aggressors (ātatāyinaḥ). Therefore (tasmān), they (vayaṁ) should not (nārhā) kill (hantuṁ) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān) along with their friends (sa-bāndhavān). How (kathaṁ) can Arjuna indeed (hi) be happy (sukhinaḥ syāma) by killing (hatvā) his own people (sva-janaṁ)? (BG 1.36) Even if (yady apy) they [the sons of Dhṛtarāṣṭra] (ete) do not (na) see (paśyanti) fault (doṣaṁ) in destroying a dynasty (kula-kṣaya-kṛtaṁ) and (ca) sin (pātakam) in harming friends (mitra-drohe) with their good sense stolen away by greed (lobhopahata-cetasaḥ), how (kathaṁ) could this be not known (na jñeyam) to Arjuna (asmābhiḥ)? How can the sin (pāpād ) associated with the fault (doṣaṁ) of destroying a dynasty (kula-kṣaya-kṛtaṁ) be given up (nivartitum) by Arjuna and others (asmān) who can foresee the outcome (prapaśyadbhir)? (BG 1.37-38)

When a dynasty is destroyed (kula-kṣaye praṇaśyanti), so are the eternal (sanātanāḥ) family values (kula-dharmāḥ). With the destruction (naṣṭe) of traditional values (dharme), it is said (uta), unrighteousness (adharmo) rules (’bhibhavaty) the entire family (kulaṁ kṛtsnam). (BG 1.39)

The two prominent reasons that emerge out of this section building up toward Arjuna’s conflicting heart are: (1) Sinful reactions will haunt Arjuna if he destroys his own dynasty. (2) Destruction of a dynasty would lead to the destruction of well-preserved traditional values (kula-dharmāḥ).

Seeing (dṛṣṭvemaṁ) his own people (sva-janaṁ) present (samupasthitam) with a desire to fight (yuyutsuṁ), the limbs of his body are quivering (sīdanti mama gātrāṇi) and his mouth is drying up (mukhaṁ ca pariśuṣyati). (BG 1.28) His body is trembling (vepathuś ca śarīre me), his hair is standing on end (roma-harṣaś ca jāyate), the Gāṇḍīva bow is slipping from his hand (gāṇḍīvaṁ sraṁsate hastāt), and his skin is, in fact, burning (tvak caiva paridahyate). (BG 1.29)

Arjuna is thus introspecting and experiencing self-awareness on the bodily platform. An outstanding quality of Arjuna that is shining forth here is his willingness to be vulnerable before Krishna along with his expressions of self-honesty. We can notice a stark contrast between the aforementioned diplomatic dealing of Duryodhana and this straightforward confession of Arjuna. After evaluating the situation through the lens of bodily compassion, Arjuna next puts forward his second line of reasoning, which is based on self-awareness on the mental platform.

He is unable to (na ca śaknomy) stand here any longer (avasthātuṁ) and his mind is reeling (bhramatīva ca me manaḥ). He sees (paśyāmi) only causes (nimittāni ca) of misfortune (viparītāni). (BG 1.30) And, he does not (na ca) foresee (anupaśyāmi) any good (śreyo) in killing (hatvā) his own people (sva-janam) in this battle (āhave). He does not (na) seek (kāṅkṣe) victory (vijayaṁ) or kingdom (na ca rājyaṁ) or happiness (sukhāni ca). (BG 1.31)

Arjuna begins to question everything. What (kiṁ) is the value of this kingdom (rājyena) for them (no)? What (kiṁ) is the value of the associated pleasure (bhogair) or life itself (jīvitena vā), when those for whose sake (yeṣām arthe) we (no) are desiring (kāṅkṣitaṁ) the kingdom pleasures (rājyaṁ bhogāḥ) and happiness (sukhāni ca) – those very persons (ta ime): teachers (ācāryāḥ), fathers (pitaraḥ), sons (putrās), grandfathers (tathaiva ca pitāmahāḥ), maternal uncles (mātulāḥ), fathers-in-law (śvaśurāḥ), grandsons (pautrāḥ), brothers-in-law (śyālāḥ) and other relatives (sambandhinas tathā) – are assembled on the battlefield (’vasthitā yuddhe) ready to give up their lives and wealth (prāṇāṁs tyaktvā dhanāni ca)? He does not (na) wish (icchāmi) to kill (hantum) them (etān) – even (api) for the sake of (hetoḥ) a kingdom spanning the three worlds (trailokya-rājyasya), what to speak of an Earthly kingdom (kiṁ nu mahī-kṛte) – even though they might otherwise kill him (ghnato ’pi). What pleasure will they derive from killing (nihatya) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān naḥ)? (BG 1.32-35)

In summary, Arjuna is considering two reasons for not fighting so far: (1) he is feeling bodily compassion toward his kith and kin, and (2) he is unable to foresee any good in killing his own people.