CHAPTER FIVE
The Original Gita: Brāhmanism’s Policy Paper
5.1: The Mahābhārata epic
So far, we studied the historical/revolutionary context of the Bhagavad Gita. Let us now study its Mahābhārata epic context. The original version of the Mahābhārata epic, known simply as Jaya (Victory), was said to have been composed by a great sage by the name of Vyāsa probably between 900 and 500 B.C. E. It had about 9,000 shlokas in it. Over the ensuing centuries the epic Jaya grew to about ten times its original length and acquired the title, the Mahābhārata, the story of the Great Bharatas. The current version of the Mahābhārata has nearly 100,000 shlokas in it, and it is longest epic ever written! Mahābhārata epic is quintessentially Brāhmanic text. The seven hundred verse long Bhagavad Gita is embedded in the Bheeshma Parva of the great epic.
The Mahābhārata epic is primarily about a Great War between two sets of cousin princes over the inheritance of their ancestral kingdom of Kuru in northwest India about three thousand years ago. These cousin princes of Kuru family at war were collectively known as the Bharatas, being the descendents of the great legendary king Bharata who lived several generations earlier. The conflict begins when the five virtuous Pāndava princes, sons of the late king Pāndu, demand their share of kingdom from their cousins, the Kauravas. The legitimacy of their demand comes under cloud because their father had abdicated his throne and retired to the forest when he was still young. The Pāndava princes were born and raised in the forest. The blind older brother of king Pāndu, Dhritharāshtra by name, took over the kingship and appointed his one hundred sons, the Kauravas, as his legitimate successors. When the Pāndavas demand their share of the kingdom, the Kauravas decide to get rid of them by hook or by crook. However, failing to assassinate the Pāndavas by various devious means, the Kauravas finally agree to divide the kingdom under pressure from the elders of the clan.
As the mighty and noble Pāndavas expand their kingdom and prosper, the Kauravas become consumed with jealous rage (Krōdha) for their success. Unable to annihilate the Pāndavas cousins by force the Kauravas now resort to stratagem to recover what they had lost through settlement. They invite the Pāndavas to play dice with them. Their fraudulent maternal uncle rigs the game. In the heat of the game, the Pāndavas, led by their naïve oldest sibling Yudhistira, lose their head and gamble away their kingdom, themselves, and finally, even their common wife, Draupadi. The Kauravas humiliate the vanquished Pāndavas in public court. The elders intervene again, and a compromise is reached according to which the Pāndavas must spend thirteen years in exile, one of which incognito, before getting back their kingdom.
The Pāndavas return from their thirteen year long exile stronger than ever due to their alliance with powerful neighboring kings. Chief among their allies is a wise prince of Yadava tribe and Vrishni family, known as Krishna. When they demand the return of their lost kingdom, now firmly in power, the Kauravas refuse to oblige. All attempts at mediation, including the one by prince Krishna, for a fair settlement fail. The Kauravas even refuse to concede just five villages to the Pandavas. The Great War becomes inevitable. Rulers of various kingdoms of India polarize to one side or the other. On the designated day, both sides meet face to face on the great battlefield of Kurukshetra.
5:2: The Mahabharata context of the Gita: The parable of aggrieved prince
At the critical juncture when the Great War was about to begin, anticipating the death of his own people in his own hands (1:28), prince Arjuna, the greatest warrior among the Pāndavas, experiences grief (Shōkam) (1:27, 47). Also He suffers from doubt, fickleness and confusion (Dwandwam) (1:31-32). At the prospect of earning grave sin (bad Karmaphalam) by killing his own people (Swajanam) (1:45), he suffers a severe panic attack (1:28-30). Overwhelmed by these three maladies, he refuses to fight. Prince Krishna, his friend, philosopher and guide, and presently his charioteer, comes to his rescue. The 64 shloka-long parable of the distraught prince Arjuna, then known simply as the Gita, begins at this point in the Mahābhārata. Note here that Krishna was just a prince of Yādava clan in the Original Gita, and equal to Arjuna in status from the beginning to the end.
5.3: The Original Gita is embedded in the Brāhmanic Gita
As we read in an earlier chapter, the apparent agenda of the Original Gita was to discourage Arjuna from abandoning his duty as dictated by Varnāshrama Dharma. Its hidden agenda was to impress upon the renegade Kshatriyas of the post-Vedic period not to abandon their Kshatriya Dharma. In other words, Arjuna, wishing to give up his Kshatriya Dharma, was a metaphor for Kshatriyas who were abandoning Brāhmanism out of grief over Brāhmanism’s decadence. In a sense the Original Gita was a brief refresher course for the aggrieved Kshatriyas on the Varnāshrama Dharma, rooted in the doctrines of the Gunas and Karma. There are only 64 shlokas from the Original Gita in the current text of the Bhagavad Gita. The remaining Brāhmanic shlokas in the Bhagavad Gita were added later in stages by Brāhmanic seers to counter Varnasankara (admixture of classes: 1:38-44; 3:24); to further strengthen Varnāshrama Dharma (2:4-5; 3:35; 18:46-48); to reestablish the doctrines of the Gunas and Karma (14:5-18; 17:1-4; 7-28); and to re-Brāhmanize Upanishadic concepts (18:1-39).
The first 19 shlokas of the Original Gita, introducing various heroes participating in the Great War and dealing with preparation for the war, have been excluded here for the sake of brevity. The following 45 shlokas, invoking the Brāhmanic doctrines of the Gunas and Karma constitute the essence of the Original Gita. It is unfortunate that none of the three great Brāhmanic teachers made any comment on Chapter One of the Bhagavad Gita, which is the anchor of the entire text. It is obvious that they missed the fact that the three fundamental psychological issues Arjuna faced were introduced in this chapter.
5.4: Arjuna gets ready for the battle
1:20: Sanjaya said to Dhritharāshtra: O Lord of the Earth, viewing the army of Dritharāshtra thus arrayed battle-ready against him, Pāndava (Arjuna), whose flag adorned Hanumān (monkey God, the symbol of strength and loyalty), lifted his bow and said the following words to Hrishikesa (Krishna).
In the above shloka, Arjuna lifts his bow as a symbol of his self-confidence and battle-readiness. He was resolved to kill his enemies and gain back his kingdom.
5.5: Arjuna wishes to take a last look at his adversaries
1:21-23: Place my chariot, O Achyuta, between the two armies so that I may behold the war-minded that stand here, with whom I must wage this war. I desire to look at those that throng here to fight, intent on pleasing in battle the evil-minded son of Dhratarashtra.
A supremely confident Arjuna asks prince Krishna to park his chariot in the demilitarized zone between the two armies so that he can assess his enemies before the battle ensues. Considering what follows, I can hardly resist the temptation to interpret this shloka as a metaphor for Arjuna requesting prince Krishna to, “establish my mind in the Dwandwa-free zone!”
5.6: Arjuna experiences anticipatory Shōkam (grief)
1:24-27: Thus requested by Gudākesha (Arjuna), Hrishikesha, O Bharata, having placed the best of chariots in between the two armies; facing Bheeshma and Drōna and all the rulers of earth, spoke, “O Pārtha, behold all the Kurus gathered together.” Standing there Pārtha then saw in both the armies, paternal uncles, grandfathers, teachers, maternal uncles, cousins, sons, grandsons, comrades, fathers-in-law and benefactors. He, the son of Kunti, gazing at those kinsmen posted in positions spoke thus in sadness, filled as he was with choking compassion.
When one expects to lose someone he is emotionally attached to, he suffers from anticipatory grief. This grief would certainly be heightened greatly if one must kill his own people by his own hands. Now Arjuna feels sorry for his adversaries. Arjuna faces a new concern: what are the consequences of his violence against his own people?
In the historical context, many Kshatriyas, still in the Brāhmanic fold, must have felt confused as to how to deal with their own people abandoning Brāhmanic Dharma and even attacking it.
5.7: Fear of earning bad Karmaphalam brings on a panic attack
1:28-30: Seeing my kinsmen, collected here prompted by war, my limbs fail me, O Krishna, and my mouth is parched up. My body quivers and my hairs stand on end. The bow Gandiva slips from my hand and my skin burns all over. I am unable to stand; my mind whirls as it were; and Kesava, I see adverse omens.
The thought of killing his own people arrayed against him, Arjuna suffers a panic attack. Panic attack is an emotional distress with many severe physical, mental, emotional, and behavioral symptoms brought on by one’s mind flooding with fear. What was Arjuna afraid of? Based on all we know of him from the Mahābhārata, his fear is highly unlikely to be that of fear of dying in battle. Rather, his fear was that of incurring grave sin by killing his hapless relatives, teachers and friends -his own people. Committing sin means earning bad Karmaphalam by doing something wrong in the eye of one’s Dharma. According to Brāhmanism, one who commits sin goes straight to hell after death (1:44). Here the Brāhmanic authors attempt to show how Arjuna’s egoism -my own people- has made him forget the Brāhmanic dictum that when one is performing his socially obligated duty, there is no room for “I”, “me” and “mine.” In fact, it is sinful not to kill one’s own people when one’ Dharma dictated it (2:33).
1:36: What delight can we derive, O Janārdana, by doing away with these sons of Dritharāshtra? Sin (bad Karmaphalam) only will accrue to us by slaying these desperados.
1:45: Goaded by greed of pleasures of a kingdom we are, alas, bent on perpetrating the great sin of killing our kinsmen.
In the above two shlokas, Arjuna expresses grave concern about earning sin or bad Karmaphalam by killing his cousins even though they were wicked. The authors attempt to show how Arjuna’s loss of knowledge of the doctrines of the Gunas and Karma has impaired his judgment.
5.8: Arjuna suffers from Dwandwam due to attachment to his own people
1:31-32: I do not foresee any good ensuing from the slaughter of my own people in battle. O Krishna, I hanker not for victory or empire or even pleasure. Of what avail to us is kingdom or enjoyment or even life, O Govinda?
In the above two shlokas, a fickle-minded Arjuna questions the first of two basic premises of Brāhmanism: perform your duty and gain victory, empire and pleasure here on earth.
1:35: Though myself slain by them, I would not, O Madhusūdana, seek to slay them even for the sake of domination over three worlds, how then for the earth?
In the above shloka, Arjuna questions the second of two basic premises of Brāhmanism: perform your duty, earn good Karmaphalam and attain heaven hereafter. In these three shlokas Arjuna expresses doubts about the fundamental teachings of Brāhmanism.
1:37: We should not therefore slay the sons of Dhratarāshtra, our kinsmen; for how can we, O Mādhava, killing our own kinsmen be happy?
Thus, forgetting the rewards of victory, pleasure, kingdom, heaven, etc. for fighting, Arjuna wrongly concludes that he should not kill his relatives and friends. He wonders: How can I be happy when I have live with the gnawing sense of sin the rest of my life? His attachment to his own people makes him think that killing them was more sinful than not doing his socially designated duty.
5.9: Now Arjuna expresses his disgust with the whole situation
1:33-34: Those for whose sake we seek kingdom, enjoyment and pleasures, they stand here in battle, staking life and property: Teachers, fathers, sons as well as grandfathers, brothers-in-law and other relatives.
Arjuna expresses disgust at the fact that his own people, for whose sake he was waging the war, are willing to give up everything to fight him! Who are these people who are getting ready to fight giving up their attachment to life and wealth? Well, I suspect that in the Historical context this enigmatic shloka refers to Sramanas, the ascetics of the heterodox Dharmas, who gave up all attachment to worldly things and families and opposed Brāhmanism tooth and nail.
1:46: Should the sons of Dhratarāshtra with weapons in hand slay me, unresisting and unarmed in the battle that would indeed be better for me.
A Dwandwa-stricken Arjuna conjures up a rather bizarre scenario in which he, unarmed and unresisting, is slain by his cousins! This shloka was meant to illustrate Arjuna’s pitiable unsteady state of mind. In the historical context, Arjuna is saying that he would rather be non-violent like Buddhist and Jains, who not only gave up their weapons but also became totally non-violent. They would rather be killed than kill.
1:47: So saying, overwhelmed with Shōkam in the battlefield, Arjuna sat on the seat of his chariot, abandoning his bow and arrows.
Unable to find an acceptable solution to his predicament, a Shōka-stricken and Dwandwa-ridden Arjuna resorts to renouncing his claim for his own kingdom in return for avoiding earning bad Karmaphalam. In effect, Arjuna decides to abandon his bounden duty as dictated by Varnāshrama Dharma. Note here the contrast between shloka 1:20, in which Arjuna lifts his bow, symbolic of performing his Dharma (duty), and shloka 1:47, in which he abandons it, symbolic of his abandoning his Dharma. If this shloka were to be the summary of the BG Chapter One, it would read as follows:
“So saying, overwhelmed by Shōkam; his mind befuddled and enfeebled by Dwandwam; and paralyzed by the fear of earning bad Karmaphalam, Arjuna threw down his bow and arrows and threatened to abandon his Kshatriya Dharma.”
In the Historical context this was exactly what many dissenting Kshatriyas were doing in the post-Vedic period of India. Disgusted (2:52) and aggrieved by the obsession of the upper classes with earning Karmaphalam by means of sacrificial rites (2:43), they were giving up their Kshatriya Dharma and becoming Sramanas, inactive monks (Akarmani: 2:47) of heterodox Dharmas. So, 1:47 is the crucial shloka that instigates prince Krishna’s scolding and stern lecture on the doctrines of the Gunas and Karma.
5.10: Prince Krishna tackles Shōkam by chastising and shaming Arjuna
2:1-3: Sanjaya said to Dhritharāshtra: Madhusūdana spoke these words to Arjuna who was overwhelmed with compassion and was grieving with eyes full of tears: “Arjuna, how could you have these impure, ignoble (Unarya), heaven-barring and dishonorable thoughts at this critical juncture? Do not yield to this impotence! It does not befit you. Give up this petty feeble-heartedness and stand up!”
Prince Krishna chastises Arjuna by pointing out to him that his behavior is unbecoming of a Aryan Kshatriya prince. Arjuna’s behavior is impure because it is tainted with feeble-heartedness and unmanliness. His refusal to fight is not befitting an Arya, and it would certainly bring dishonor to him here on earth and disbarment from heaven hereafter. Shame has always been a powerful motivator in India where conforming to social norms and expectations has always been of paramount importance. Shame is an emotion one feels when he believes that he is looked down upon by the society for doing something wrong in its eyes. Brāhmanism controlled the society by means of shaming the dissenters. “When you do something, always keep in mind what ten people in the society think of you!” has always been the message of Brāhmanism. Besides, “Just who do you think you are to question the doctrines of the Gunas and Karma?”
In the Historical context, by means of these three shlokas Brāhmanism scholars try to shame all those Kshatriyas who were abandoning it to embrace Para-Dharmas. Note here that manliness, heroism, honor, nobility, gaining wealth and heaven are the hallmarks of Kshatriyas as per the dictates of Brāhmanism. In the Upanishadic Gita that follows immediately, these goals are entirely discarded. The message of the Upanishadic Krishna is that Arjuna should act without regards to victory or defeat (2:38), honor or dishonor (14:25), gain or loss (2:38), good Karma or bad (2:50-51), heaven or hell. “Do the right thing after appropriate reflection, and don’t worry about what others think of you! You are not helpless at all!” is the message of the Upanishads (18:63). We will read later how this Upanishadic advice was not meant for Arjuna at all.
5.11: Prince Krishna reminds Arjuna about his Kshatriya duty to overcome his Dwandwam
2:31-32: Prince Krishna continued: Looking at your own duty as well, you should not waver; for there is nothing more welcome to a Kshatriya than righteous war. Happy are the Kshatriyas, O Partha, who obtain such warfare that comes unsought as an open gateway to heaven.
Every Kshatriya should eagerly seek to perform his duty to fight a righteous war, and he should look at it as an opportunity to gain wealth and power here on earth and heaven hereafter. Once again, wealth and power here on earth were a very desirable sense objects as far as Brāhmanism was concerned.
5.12: Shame here on earth and hell hereafter!
2:33-36: Prince Krishna continued: If you will not wage this righteous warfare, then forfeiting your own duty and honor, you will incur sin (earn bad Karmaphalam and go to hell). People will forever recount your infamy. To the honored, infamy is certainly worse than death. The great chariot-warriors will view you as one who fled the war out of fear; you that were highly esteemed by them will be lightly held. Your enemy will also slander your strength and speak many unseemly words. What could be more painful than that?
Nothing is worse than shame in the society for an honorable Kshatriya. Infamy for abandoning his bounden duty would make life a hell here on earth, and guarantees one hell hereafter. What can be worse than this? On the contrary…..
2:37: Slain you will gain heaven; victorious you will enjoy the earth. Therefore rouse up O son of Kunti and be resolved to fight.
This shloka explains the two fundamental concerns of Brāhmanism: Enjoying life here on earth and heaven hereafter by faithfully performing one’s duty.
5.13: Prince Krishna explains the doctrine of the Gunas and Karma
Now prince Krishna explains to Arjuna the doctrines of the Gunas and Karma, which direct all actions. Since the Original Gita was not an Upanishad, Arjuna does not ask Krishna a question to instigate the following lecture. it is possible that several shlokas in which Arjuna beseaches Krishna to teach him the basics of doctrines of the Gunas and Karma are lost. Arjuna might have asked prince Krishna: “Achyuta, tell me, why is my mind so befuddled about my sense of duty? What determines my duties?” Prince Krishna might have answered: “Arjuna, let me start by telling you about the doctrine of the Gunas, which determines all our actions.”
3:5: None can remain really actionless even for a moment; for everyone is helplessly driven to action by the Gunas born of Prakriti.
According to Brāhmanism, the Gunas are irresistible force of nature (Prakriti) within us that relentlessly drives all our actions. The word ‘helplessly’ is invariably associated with the force of the Gunas. It was the view of the Brāhmanical seers that no one could defy it even if he wished to (18:60). Aside from making everyone believe that they were mere puppets in the hands of the Gunas, this doctrine gave no hope of redemption for anyone who indulged in evil behavior. Even a thief could justify his behavior as his duty (Dharma) driven by his Guna! However, there is some truth in this statement. Well-established patterns of behavior are almost impossible to change.
3:27: The Gunas of Prakriti perform all Karma (action). With the understanding clouded by Ahamkāra (egoism), man thinks, “I am the doer.”
As we read earlier, whenever a man resisted the dictates of Brāhmanism, he was branded as deluded by egoism (Ahamkāra). One must meekly submit to the dictates of the society and not “make waves.” Any dissent or self-assertion is considered as the sign of ignorance engendered by Ahamkāra. One must always be humble and obedient. This doctrine kept people of all four classes in their proper place. Upstarts had no place in Brāhmanical society. Due to this rigid tendency, all innovative ideas were stifled, and dissenters had no choice but to abandon Brāhmanism when it became thoroughly corrupted.
5.14: Prince Krishna tackles Arjuna’s fear of bad Karmaphalam
18:17: He who is free from the notion of egoism (Ahamkāra) and whose understanding (of the doctrines of the Gunas) is not tainted (by Ahamkāra), though he kills people, he kills not; nor is he bound (by his actions and so he earns no Karmaphalam).
One earns sin only when he does something against the dictates of his Dharma. One who acts without the ignorance engendered by Ahamkāra is acting according to his Guna assigned to him by Brāhmanic Dharma. And therefore, he does not earn any bad Karmaphalam (sin) even if he kills his own people. How can a warrior killing enemies in the line of duty earn sin? In fact, he would earn honor here on earth and heaven hereafter.
3:33: Even a wise man (one who is well-versed in the Vedas) behaves in conformity with his own nature (Guna); beings follow nature (the Gunas); what shall restraints avail?
Who is a wise man according to Brāhmanism? A wise man is one who is knowledgeable of the Vedas and who conforms to the dictates of his Guna. He is one who attains perfection (Samsiddhim) by faithfully performing his designated duty (18:45). Prince Krishna reminds Arjuna that it is pointless to resist the force of the Gunas. He should just do what comes naturally to him. Again the operative word here is helplessness.
5.15: Prince Krishna explains the Varnāshrama Dharma
18:40: There is no being on earth, or again in heaven among the Devas, that is liberated from the three Gunas, born of Prakriti.
When even the Devas are under the spell of the Gunas, how can mere mortal like Arjuna resist its force?
18:41: The duties of Brāhmanas, Kshatriyas and Vaishyas, as also of Sudras, O scorcher of foes, are distributed according to the Gunas born of their own nature.
One’s duty is dictated by the class in which one is born. This, in turn, is determined by the Gunas assigned to that class.
18:45: Devoted each to his own duty, man attains the highest perfection. How engaged in his own duty, he attains perfection, that do you hear.
What is it that one attains by doing his own duty? It is the status of highest perfection (Samsiddhim). This merely means one has attained the highest social status in his class by being an ideal member of the Brāhmanic society. It is like being given Padma Shri title to a person who has earned it by distinguished public service. This is not the state of Self-realization of the Upanishadic seers. Atmān and Brahman are not in this equation.
18:42: Serenity, self-restraint, austerity, purity, forgiveness, and also uprightness, knowledge, realization, belief in a hereafter- these are the duties of Brāhmanas, born of their own nature.
As can be seen, the Brāhmins assigned themselves the highest Guna, namely, Sattva. Note here that the belief in the hereafter was essential to Brāhmanism. This belief was rooted in the doctrine of Karma: when one earns enough Karmaphalam, he would attain heaven or go to hell, depending upon the nature of his deeds.
18:43: Heroism, vigor, firmness, resourcefulness, not fleeing from battle, generosity and lordliness are the duties of the Kshatriyas born of their own nature.
These qualities rooted in Rajas Guna defined the behavior of Kshatriyas.
18:44: Agriculture, cattle-rearing and trade are the duties of the Vaishyas, born of their own nature; and action consisting of service is the duty of the Sudras born of their own nature.
The lower classes were assigned the Guna which defined their respective professions.
5.16: Prince Krishna finally browbeats Arjuna with Brāhmanism’ Ultimate Shlokas
18:59-60: If filled with Ahamkāra, you think, “I will not fight,” vain is this, your resolve; your nature (Guna) will compel you. Bound by your own Karma(phalam) (comeuppance) born of your nature (Guna), that, which from delusion (of your Ahamkāra) you wish not to do, even that you shall do helplessly against your will, O Kaunteya.
In these Ultimate Brāhmanic Shlokas, prince Krishna finally browbeats Arjuna with the ultimate weapon of Brāhmanism: Ahamkāra. He reminds Arjuna how helpless he is in the face of the overwhelming force of the Gunas and Karma. Well, if this were true, there was no need at all for prince Krishna to intervene and give Arjuna a lecture on the doctrines of the Gunas and Karma. All he had to do was to sit tight in his chariot and wait for Arjuna to helplessly resume fighting.
Compare the advice given to Arjuna by the Brāhmanic prince Krishna in these two shlokas to that given by the Upanishadic Lord Krishna after He gave Arjuna Knowledge of Atmān and Buddhiyoga:
18:63: The Lord (who is more powerful than the Gunas 3:43; 14:19) dwells in the hearts of all beings (15:15), O Arjuna, and by His Māya (by which He overcame his own Prakriti, 4:6) causes all beings to revolve as though mounted on a machine. Seek refuge in Him alone (in order to transcend the force of the Gunas) with all your heart (in which resides your Atmān), O Bharata. By His grace you will gain Supreme Bliss (here on earth) and Eternal Abode (of Brahman hereafter). Thus has wisdom more profound than all profundities been declared to you by Me. Reflect upon it fully and act as you choose.
Whereas the Brāhmanic shlokas tell Arjuna that he is totally helpless in the face of the doctrines of the Gunas and Karma, the Upanishadic shlokas tell Arjuna that he is free to act as he chooses after appropriate reflection. Back to the Brāhmanic Gita:
18:72: Has this been heard by you, O Pārtha, with an attentive mind? Has the delusion of your ignorance (engendered by your Ahamkāra) been destroyed, O Dhananjaya?
The reader should note here that the delusion of ignorance prince Krishna refers to in this Brāhmanic shloka is that of Ahamkāra. What this means is that when a man becomes egoistic -bewildered by “I” “Me” and “Mine”- his mind becomes disconnected from his inner sense of duty as dictated by Brāhmanic Dharma. In contrast, the delusion of ignorance mentioned in the Upanishadic Gita that follows is that engendered by the Gunas themselves, and not by Ahamkāra. Note here that prince Krishna refers to Arjuna as Dhananjaya, conqueror or wealth. This was the code word to indicate that this shloka was directed to Kshatriyas in general, whose main task was to conquer wealth.
5.17: A meek Arjuna surrenders to the doctrine of the Gunas and Karma
Thus humbled by prince Krishna’s merciless scolding, shaming and stern lecture on the doctrines of the Gunas and Karma, Arjuna says:
18:73: My delusion (engendered by my Ahamkāra) is destroyed. I have regained my memory (of my duty) through your grace, O Achyuta. I am firm (free from panic and grief); I am free from doubt (Dwandwam). I shall act (to win the war and enjoy the earth, or die in battle and attain heaven) according to your word (regarding the doctrines of the Gunas and Karma).
It should be noted here that the Original Gita was not in the form of a thoughtful and investigative dialogue characteristic of the Upanishadic Gita that succeeded it. In the Original Gita prince Arjuna simply expresses his misgiving about the war and prince Krishna issues a sharp scolding for it and delivers a stern lecture on the necessity, virtue, and benefit of performing his Kshatriya Duty (Dharma) as per the doctrines of the Gunas and Karma. He tackles Arjuna’s shōkam by telling him to be manly; Dwandwam by telling him to regain the knowledge of his Dharma; and fear of bad Karmaphalam by enlightening him that when one kills in the line of socially designated duty, he does not earn bad Karmaphalam. Prince Krishna uses the ultimate weapon of Brāhmanism -accusation of one suffering from Ahamkāra- to shame Arjuna into resuming fighting. Arjuna refers to prince Krishna as Achyuta both in the first shloka (1:21) and the last (18:73). The word Achyuta roughly means one who is not tainted; not fallen; steady; firm, and the like. The whole episode is about Achyuta lifting one who had become unsteady and infirm because his Ahamkāra (”I” and “Mine”) made him forget his socially designted duty as per the doctrines of the Gunas and Karma. Brāhmanism’s solution for all three maladies of Arjuna is simple: Do your duty!
5.18: In the Original Gita princes Krishna and Arjuna remain equals
In the Original Gita, from the beginning to the end the relationship between prince Arjuna and prince Krishna remains that of equals. Prince Krishna is neither the Guru (2:7) of the Upanishads nor the Lord of beings (4:6) of the later additions; nor is He the Supreme Lord of the Bhāgavatha Dharma (11:3). Arjuna’s surrender is only to the doctrine of the Gunas and Karma, and not to prince Krishna. He merely acknowledges prince Krishna’s grace and agrees to act according to his advice (18:73).