Arjuna makes a powerful emotional argument: any worldly gain achieved through harming one's teachers is tainted. The image of enjoyments 'stained with blood' (rudhira-pradigdhān) is viscerally powerful. Shankara sees this as attachment speaking through the language of morality — Arjuna rationalizes inaction by elevating renunciation over duty. Ramanuja notes that begging (bhaikṣya) is not Arjuna's dharma as a warrior; choosing it would itself be a failure of duty. The Bhakti tradition observes that Arjuna is not yet seeing the situation from God's perspective — he is making calculations based on his own limited view of gain and loss. Madhva's Dvaita insists that abandoning one's God-given role is a greater sin than the moral discomfort of fulfilling it. Abhinavagupta reads the reluctance as consciousness recoiling from its own creative totality. Vallabhacharya's Shuddhadvaita teaches that true surrender is courageous engagement, not passive resignation. Tilak's karma-yoga directly confronts the disguise of cowardice as renunciation. Vivekananda's practical Vedanta distinguishes genuine spiritual strength from weakness masquerading as virtue.