Arjuna is the Jiva; the individual. The body is the chariot and the teacher in the chariot is Krishna, the Lord. The charioteer is the Lord, the Inspirer of the intelligence, the Brahman which prompts it in answer to man’s prayer contained in the Gayatri Mantra ‘Dhiyo Yo Nah Prachodayat...’ (Awaken my Discrimination, O Lord and guide me). The Kauravas represent the demonic nature; the Pandavas represent the Divine: They are Asat, these are Sat; one is evil, the other good. And there has ever been a struggle between the two. In this conflict between opposing forces, Krishna (the Self, the Atma) is ever on the side of Dharma - the Reality which sustains, not the Delusion which undermines. If you seek to have the Lord on your side as your Guide, equip yourself with the Divine Nature (Daivi sampatti), the qualities of Dharma. For the Lord is where Dharma is. (GV, p. 3)

Dhyana (Meditation), Puja (Worship), Karma (Rites and Rituals) and other activities are laid down for those too dull to recognise this will. Only those who can renounce the triple fruits of worldly endeavour can claim the right to follow the path of Wisdom (Jnana). Sadhakas on the Vedantic path must be equipped with (1) the discrimination distinguish the transient from the eternal (2) Determination to desist from worldly attachments and other worldly pleasures (3) acquisition of sense control, self-control, detachment, fortitude, faith and equanimity and (4) keen yearning for liberation. (SV, p. 221)