Gita Post #11 Arjuna's knowledge of dharma is so limited to the family morals and traditions that he goes deep into what damage will the war inflict on the social set up. He is right about the destruction of the society a war will cause; but he worries he and all the destroyers of family traditions will become sinners and unfit to live in heaven.
Gita Post #10 Non-killing or ahimsa is correct dharma, whereas Arjuna's reason for not killing is inconsistent with the philosophy of the Gita.
Gita Post #9 Arjuna's mind becomes thoroughly confused, whirling round, apparently owing to a severe conflict taking place in his inner self, brought about at this point in time by dharma-śarīra.
Gita Post #8 The all-knowing Kṛshṇa, nonchalant in disposition, should know what thoughts are at present crossing Arjuna’s mind. As the charioteer of Arjuna, he continues to do his duty and waits.
Gita Post #7 The poet sends a message to the world that the revival from the present level of decadence of dharma (righteousness) and values is a mammoth task which shakes the earth and heaven.
Gita Post #6 Drona and Kṛpa on the Kaurava side are seasoned warriors of extraordinary skills, and Karna is ever confident to challenge Arjuna in archery. All the same, Duryodhana is hopeful of winning the war and the Kingdom only as long as Bhīshma is alive, so he wants everybody to protect the old Kuru alone.
Gita Post #5 A brāhmaṇa is a teacher of dharma. His functional role by nature (svadharma) prohibits him from himsā (hurting or killing). Drona’s presence on the battlefield as an army commander is to show that dharma is now at its worst.
[Gita Post #4] Using the word dharma at the very beginning, poet Vyāsa declares that the subject of the Bhagavad Gita is Brahman.
[Gita Post #3] At the core of Indian philosophy is the doctrine of Brahman. In this doctrine, all living beings are unmistakably of equal value. The Upanishads and the Bhagavad Gita teach the Science of Brahman.
[Gita Post #2] A closing remark of Sage Vyāsa: “Owing to kāma (desire), fear and greed, never should human beings abandon dharma, not even for the sake of livelihood. If that results in death, let it be so. Even in the face of death, do not forsake dharma." The Mahābhārata story continues (Part II) ....