The Bhagavad Gita was set in a predicament that is representative of the human condition. Arjuna represents all of us in his attempt to understand and apply a jumble of conflicting standards, feelings and demands in order to determine the correct course of action and manner of its implementation. Sri Krishna cuts through the consequent confusion with a call for him to abandon all these mental and emotional ideas that govern normal human decision-making and, by transcending the ego, achieving a new standpoint and basis of action.
Sri Aurobindo reviews Arjuna’s confusion in some depth:.”The refusal of Arjuna to persevere in his divinely appointed work proceeded from the ego sense in him, ahamkara. Behind it was a mixture and confusion and tangled error of ideas and impulsions of the sattwic, rajasic, tamasic ego, the vital nature’s fear of sin and its personal consequences, the heart’s recoil from individual grief and suffering, the clouded reason’s covering of egoistic impulses by self-deceptive specious pleas of right and virtue, our nature’s ignorant shrinking from the ways of God because they seem other than the ways of man and impose things terrible and unpleasant on his nervous and emotional parts and his intelligence.”
Sri Krishna has responded by providing Arjuna not only the knowledge required for transcending the limitations of the ego, but also vouchsafing for him the vision and spiritual realisation of seeing the entire universal manifestation as one unified whole developing under the impulsion of the Supreme. “He has been admitted to a higher consciousness, a new self-realisation, he has been shown the possibility of a divine instead of an egoistic action; the gates have been opened before him of a divine and spiritual in place of a merely intellectual, emotional, sensuous and vital life.He is called to be no longer a great blind instrument, but a conscious soul and an enlightened power and vessel of the Godhead.”
</p><p></p><p>&lt;p&gt;href=”http://www.lotuspress.com/item.php?item=990205″ title=”Essays on the Gita”&amp;gt;Essays on the Gita&amp;amp;amp;amp;lt;/a&amp;gt;, Second Series, Part II, Chapter 22, The Supreme Secret, pp. 532-533 gt;&lt;/p&gt;</p></p>