Bhagavad Gita Chapter 2, Verse 4 (BG 2.4) — Meaning, Translation & Commentary

# BG 2.4 Arjuna's cowardly reasoning, which undermines his sacred duty, could only appear justified to one lacking discernment. These arguments of Arjuna are meaningless to one who maintains mastery over the mind and perceives the situation with clarity. Such circumstances create no dilemma for him. In truth, this war does not arise from personal animosity between two individuals. At this moment, Arjuna has no separate existence apart from the Pandava army, nor do Bhishma and Drona possess independent standing. They are but parts of the Kaurava forces. Both armies stand arrayed for battle on account of certain principles. The Kauravas, having embraced the path of unrighteousness, are prepared for war, while on the other side, the Pandavas are eager to fight for the dharma expounded in the sacred scriptures. Because dharma represents the superior cause and both armies embody the will of the people, Arjuna has no right to harbor personal affection or aversion, nor does he have the authority to insist upon honoring or dishonoring any particular individual among the adherents of unrighteousness. Rather than viewing the entire situation from this perspective, Arjuna sees himself as a separate individual and views the whole circumstance through this egoistic lens. Arjuna sees himself as the disciple of Drona and the grandson of Bhishma, while Guru Drona and Grandfather Bhishma also perceive Arjuna—yet no such sentiment arises in their hearts, for they have transcended their individual personalities and merged their entire identity with the Kaurava cause. In essence, it is Arjuna's ego that is the source of his false notions and confusion. Upon this passage of the Gita, I have reflected with many distinguished persons in this land, and I have found that they consider Arjuna's reasoning to be just and righteous. This signifies that this is an exceedingly subtle matter whose resolution is absolutely essential. Perhaps Vyasa contemplated that for the guidance of future generations, this knot should be untangled through Hindu philosophy. The greater our identification with the limited ego, the more problems and confusion shall arise in our lives. When this ego expands and identifies with an army, an ideal, a nation, or an age, then moral weakness begins to diminish. Only that person can live a fully moral life who has recognized his true nature as the pure atman—that which is singular, unique, all-pervading, and present within all names and forms. We shall see hereafter how Lord Sri Krishna imparts this truth to Arjuna as a remedy for his mental affliction.