कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।2.7।।
kārpaṇyadoṣopahat svabhāvaḥ pṛcchāmi tvāṁ dharma‑saṁmūḍha‑cetāḥ | yac chreyaḥ syān niścitaṁ brūhi tanna me śiṣyas te ’ham śādhi māṁ tvām prapannam
Translation
I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.
Word Meanings
kārpaṇya — of miserliness; doṣa — defect; upahata — afflicted; svabhāvaḥ — nature; pṛcchāmi — I ask; tvām — you; dharma — duty; saṁmūḍha — bewildered; cetāḥ — heart; yat — what; śreyaḥ — good; syāt — may be; niścitam — certainly; brūhi — tell; tat — that; me — to me; śiṣyaḥ — disciple; te — your; aham — I; śādhi — instruct; mām — me; tvām — to you; prapannam — surrendered
Understanding the Verse
Arjuna’s confession in this verse reveals the depth of his inner turmoil. He identifies himself as being struck by ‘kārpaṇya’, a term that denotes a debilitating sense of weakness, timidity, or even a kind of moral paralysis. The phrase ‘doṣopahat svabhāvaḥ’ underscores that this frailty is not a permanent flaw but a condition that has temporarily overrun his natural disposition. He admits that his heart (cetāḥ) is clouded (saṁmūḍha) by a confusion of dharma – his understanding of what righteous action entails in the present crisis.
The battlefield of Kurukshetra is a literal and symbolic arena where the principles of duty, righteousness, and personal desire intersect. Arjuna, a warrior of noble lineage, faces a situation where his duty as a Kshatriya (warrior) collides with his love for family and fear of sin. This creates a powerful cognitive dissonance: on the one hand, the social and cosmic order expects him to fight for justice; on the other hand, his inner moral compass is trembling under the weight of potential fratricide and loss. The verse captures this clash as a ‘dharmic bewilderment’ that overwhelms his mental equilibrium.
By addressing Krishna as ‘tvām’, Arjuna acknowledges Krishna’s divine authority and his role as the ultimate guide. Yet he does not merely seek reassurance; he asks for definitive, decisive instruction (‘niścitaṁ brūhi’). This reflects a profound humility – the readiness to surrender his ego and personal doubts in exchange for clear, unwavering direction. The request for ‘what is best for me’ (yac chreyaḥ syān) is not selfish; it is a plea for alignment with the eternal dharma that sustains the universe. In this sense, Arjuna’s surrender (‘prapannam’) is an act of devotion and a step toward spiritual awakening.
Krishna’s forthcoming response will transform this moment of paralysis into a catalyst for self‑realization. The verse sets the stage for the central teaching of the Gita: the importance of performing one’s duty without attachment, guided by divine wisdom. It also illustrates how sincere confession of weakness is the first step toward overcoming it. By openly acknowledging his fear, Arjuna opens the doorway for Krishna to reveal the timeless principle that the soul is beyond birth and death, and that true action is rooted in self‑knowledge rather than external circumstances.
For contemporary readers, this verse resonates deeply. The modern ‘battlefield’ may be a career dilemma, a moral conflict, or an existential crisis. Like Arjuna, we often feel ‘kārpaṇya’ – a paralyzing hesitation that masks our true potential. The prayer for clear guidance reminds us to seek counsel from a higher wisdom – whether through spiritual practice, mentorship, or introspection – and to surrender our limited ego‑driven narratives. In doing so, we can transcend mental fog, act with conviction, and fulfill our authentic purpose.
