Arjuna has been brought to the point where he has left behind the weakness and psychological paralysis which came upon him as he gazed at the warriors aligned on both sides of the battlefield in this cataclysmic shock that was destined to alter the balance of power and direction of society of the time. He understands now that he must take up his role, be the protagonist that he is also destined to be. He has gained a new standpoint that asks him not to act from motives of desire, greed, fear, hatred or revenge; rather, to do the work to be done as an instrument of the Time-Spirit and to advance the progress of the societal order.
Sri Aurobindo describes this new poise: “A reconciling greater knowledge, a diviner consciousness, a high impersonal motive, a spiritual standard of oneness with the will of the Divine acting on the world from the fountain light and with the motive power of the spiritual nature,–this is the new inner principle of works which is to transform the old ignorant action. A knowledge which embraces oneness with the Divine and arrives through the Divine at conscious oneness with all things and beings, a will emptied of egoism and acting only by the command and as an instrumentation of the secret Master of works, a divine love whose one aspiration is towards a close intimacy with the supreme Soul of all existence, accomplished by the unity of these three perfected powers an inner all-comprehending unity with the transcendent and universal Spirit and Nature and all creatures are the foundation offered for his activities to the liberated man. For from that foundation the soul in him can suffer the instrumental nature to act in safety; he is lifted above all cause of stumbling, delivered from egoism and its limitations, rescued from all fear of sin and evil and consequence, exalted out of that bondage to the outward nature and the limited action which is the knot of the Ignorance. He can act in the power of the Light, no longer in twilight or darkness, and a divine sanction upholds every step of his conduct. The difficulty which had been raised by the antinomy between the freedom of the Spirit and the bondage of the soul in Nature, has been solved by a luminous reconciliation of Spirit with Nature. That antinomy exists for the mind in the ignorance; it ceases to exist for the spirit in its knowledge.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 12, The Way and the Bhakta, pp. 382-383