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Never give up what you want MOST for what you want NOW.

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)

“O Infallible One (acute), please place (sthāpaya) my (me) chariot (rathaṁ) between (madhye) both armies (senayor ubhayor) so that (yāvad) I may see (nirīkṣe ’haṁ) those (etān) present here (avasthitān) – who desire to fight (yoddhu-kāmān), and with whom (kair) I must contend (mayā saha yoddhavyam) in this (asmin) great battle (raṇa-samudyame). (BG 1.21-22) I want to see (avekṣe ’haṁ) those who have come to fight (yotsyamānān), wishing to please (priya-cikīrṣavaḥ) the evil-minded (durbuddher) son of Dhṛtarāṣṭra (dhārtarāṣṭrasya) in the battle (yuddhe). (BG 1.23)”

Thus (evam) requested (ukto) by the conqueror of sleep [Arjuna] (guḍākeśena), the Master of the senses [Krishna] (hṛṣīkeśo) placing (sthāpayitvā) the supreme chariot (rathottamam) between (madhye) both armies (senayor ubhayor), spoke (uvāca) in front of (pramukhataḥ) Bhīṣma (bhīṣma), Droṇa (droṇa) and (ca) all (sarveṣāṁ) the rulers of the Earth (mahī-kṣitām), “Arjuna (pārtha), behold these (paśyaitān) assembled Kurus (samavetān kurūn iti).” (BG 1.24–25) With these words, Krishna induces bewilderment in Arjuna.

There (tatrā), Arjuna (pārthaḥ) saw (apaśyat) his fathers (pitṝn), grandfathers (atha pitāmahān), teachers (ācāryān), maternal uncles (mātulān), brothers (bhrātṝn), sons (putrān), grandsons (pautrān), friends (sakhīṁs tathā), fathers-in-law (śvaśurān), and well-wishers (suhṛdaś caiva), situated (sthitān) in both armies (senayor ubhayor api). (BG 1.26)

Upon beholding (tān samīkṣya) all (sarvān) the near and dear (bandhūn) assembled there (avasthitān), Arjuna (sa kaunteyaḥ) became overwhelmed with (parayāviṣṭo) compassion (kṛpayā) and spoke thus (idam abravīt) in a grief-stricken condition (viṣīdann). (BG 1.27) Under the spell of Krishna’s bewilderment, Arjuna is overwhelmed and no longer ready to fight.

It is easier to build strong children than to repair broken men.

Great minds discuss ideas.

Average minds discuss events.

Small minds discuss people.

Whatever action a great person exemplifies, common people follow (BG 3.21). Therefore, to set a proper example, a perfected soul is also recommended to stay active externally while divinely absorbed internally. Lord Krishna first cites the example of King Janaka, who perfected his life through the yoga of action (BG 3.20). And, then He gives His own example. Krishna Himself does not have any need (avāptavyam) or want (anavāptam), and yet, He is engaged in prescribed duties in order to set a proper example (BG 3.22). We have to follow His instructions, but we may not imitate Him at any time.

Now, we can ask ourselves: Are we ready to muster all sincerity in our spiritual pursuits and lead an exemplary life? Let us follow the appropriate role model(s) and strive to become one for others.