Shloka 7
कर्मयोग–ज्ञानयज्ञ–अवतारोपदेश
Karma-Yoga, Jñāna-Yajña, and Avatāra Instruction
महाभारत-- शरणागत अर्जुन कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: | यच्छेय: स्यानिश्ितं ब्रूहि तन््मे शिष्यस्ते5हं शाधि मां त्वां प्रपन्नम् ।। (गीता २।७) कार्पण्यदोषोपहतस्व भाव: पृच्छामि त्वां धर्मसम्मूढचेता: । यच्छेय: स्यान्िश्ितं ब्रूहि तन्मे शिष्यस्ते5हं शाधि मां त्वां प्रपन्नम्,इसलिये कायरतारूप दोषसे उपहत हुए स्वभाववाला तथा धर्मके विषयमें मोहितचित्त हुआ मैं आपसे पूछता हूँ कि जो साधन निश्चित कल्याणकारक हो, वह मेरे लिये कहिये; क्योंकि मैं आपका शिष्य हूँ, इसलिये आपके शरण हुए मुझको शिक्षा दीजिये
arjuna uvāca | kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ | yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam ||
Arjuna sprach: „Mein Wesen ist vom Makel der Mutlosigkeit überwältigt, und mein Geist ist verwirrt darüber, was das Dharma verlangt. Darum frage ich dich: Sage mir mit Entschiedenheit, was für mich das höchste Heil ist. Ich bin dein Schüler; unterweise mich, denn ich habe bei dir Zuflucht genommen.“
अजुन उवाच
Educational Q&A
The verse marks a decisive ethical turning point: Arjuna admits that his judgment is clouded and seeks not what is merely expedient, but what is truly śreyas (the highest good). By declaring himself Krishna’s śiṣya and prapanna (one who has taken refuge), he establishes the teacher–disciple relationship that authorizes spiritual instruction and frames the Gita as guidance for resolving moral confusion through right understanding of dharma.
On the battlefield, Arjuna is shaken by grief and moral doubt about fighting his own kin. Recognizing that his weakness and confusion prevent clear discernment, he turns to Krishna and asks for a definite directive. This surrender shifts the dialogue from friendly counsel to formal instruction, setting the stage for Krishna’s teaching on duty, self-mastery, and the nature of right action.