Kaarpanya-doshopahata-svabhaavah pricchhaami tvaam dharma-sammoodha-chetaah | Yat shreyah syaan nishchitam broohi tan me shishyas te-ham shaadhi maam tvaam prapannam ||7||
अनुवाद
My nature is overpowered by the weakness of pity and my mind is confused about duty. I ask you — tell me decisively what is good for me. I am your disciple. Please instruct me, for I have taken refuge in you.
शब्दार्थ
कार्पण्य-दोष
the fault/weakness of miserliness / self-pity
उपहत-स्वभावः
one whose nature is overpowered / overcome
पृच्छामि
I ask / I inquire
त्वाम्
you
धर्म-सम्मूढ-चेताः
one whose mind is bewildered about dharma
यत्
which
श्रेयः
good / highest good / welfare
स्यात्
would be
निश्चितम्
decisively / with certainty
ब्रूहि
tell / speak
तत्
that
मे
to me
शिष्यः ते
your disciple
अहम्
I
शाधि
please instruct / teach
माम्
me
त्वाम् प्रपन्नम्
who has taken refuge in you
टीका
Commentary
This is perhaps the most pivotal verse in the entire Bhagavad Gita — not because of what Krishna says, but because of what Arjuna does. After several verses of philosophical argument and emotional speech, Arjuna finally stops trying to reason his way through the crisis. He stops defending his position. He does something rare and difficult: he admits he does not know, and he asks for help. The Gita’s teaching formally begins here, in the moment of surrender.
The Anatomy of the Admission
Arjuna offers a strikingly honest self-assessment. He says his svabhava — his very nature, his inner compass — has been upahata, overpowered, by kaarpanya, which carries the meaning of self-pity and smallness of spirit. He then says his chetas — his mind and heart — are sammoodha about dharma — utterly confused. This is not weakness. This is the most courageous thing a person can say: I do not know what is right, and I cannot figure it out alone.
Shishyas Te Aham — I Am Your Disciple
The declaration shishyas te aham — I am your disciple — is not a formality. In the Vedic tradition, the guru-shishya relationship was the most sacred bond in human life. It required the student to surrender the ego’s certainty and receive. Arjuna is not asking for advice from a friend. He is placing himself in a different relationship entirely — one of complete receptivity. This is the posture that makes real teaching possible. So long as Arjuna was arguing and elaborating his own views, nothing could enter. Once he falls silent and opens, the entire Bhagavad Gita pours in.
Tvaam Prapannam — I Have Taken Refuge in You
The word prapanna — one who has taken refuge — is deeply significant. It anticipates the Gita’s final teaching (18.66), where Krishna says “take refuge in me alone.” Surrender is not the end of the Gita’s path; it is also its beginning. The great paradox of spiritual life is that the journey begins and ends at the same point: a willingness to let go of the small self’s certainties and open to something larger. Arjuna’s surrender is not defeat. It is the bravest thing he has done yet.
Frequently Asked Questions
- What does Bhagavad Gita 2.7 mean?
- My nature is overpowered by the weakness of pity and my mind is confused about duty. I ask you — tell me decisively what is good for me. I am your disciple. Please instruct me, for I have taken refuge in you.
- What is the Sanskrit text of Bhagavad Gita 2.7?
- The original Sanskrit verse is: Kaarpanya-doshopahata-svabhaavah pricchhaami tvaam dharma-sammoodha-chetaah | Yat shreyah syaan nishchitam broohi tan me shishyas te-ham shaadhi maam tvaam prapannam ||7||
- What are the key themes of this verse?
- This verse explores: surrender, discipleship, dharma, confusion, grace.