Acharya Prashant explains Arjun's statements from the Bhagavad Gita, where Arjun questions the righteousness of fighting. Arjun argues that while the sons of Dhritarashtra are blinded by greed and do not see the sin in destroying their lineage, those who can see this sin should consider refraining from it. Acharya Prashant notes the complexity of the human mind, stating that Arjun is in a superior state compared to someone like Duryodhana because he can rise above personal gain. However, he points out that between personal gain and the ultimate truth lies a vast intermediate space where various complexes operate. He elaborates that falsehood survives by hiding in this space of partial truths. A pure lie would be destroyed by its own nature, but it endures by taking support from a sliver of truth. The lie has no life of its own; it needs the life of truth to breathe. This is illustrated by the characters in the Mahabharata. Duryodhana represents pure, unveiled unrighteousness, while Krishna is the pole of truth. The ones truly responsible for the unrighteousness are those in the middle, like Dhritarashtra, Bhishma, Drona, and Karna, whose partial lies are blessed by a bit of truth, making them more dangerous. Acharya Prashant asserts that Arjun is also in this state of partiality. His arguments, though seemingly lofty and religious, are a cover for his delusion (moha). Arjun never explicitly admits his delusion; instead, he presents numerous justifications. This is a clever tactic we all use: we talk about principles when the real issue is delusion. The speaker explains that our thoughts (vichar) arise from our tendencies (vritti). Thought claims to be independent but is always a follower of the vritti. Here, Arjun's vritti is of delusion, which gives rise to the thought that fighting is wrong because it would make him like his enemies. The real reason for not fighting is delusion, but it is presented as a matter of dharma. He concludes that we are all like Arjun, born into this predicament. The only thing that saves Arjun is Krishna. We all need a Krishna in our lives, physically present, as close as a charioteer is to the warrior. Without Krishna's presence, the Gita's knowledge would be ineffective. The Gita is not just a book to be read; its wisdom must be received directly, like Arjun did, to cut through our delusions. The story of Arjun is the story of every human being, and we all need a Krishna to guide us out of our self-made hell.