The individual soul is a fragment of God, who is infinite bliss. Each fragment is naturally drawn towards its whole just as a piece of stone is drawn by the force of gravitation towards the earth.

Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen.Shree Krishna begins answering Arjun’s questions here, and continues till the end of the chapter. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world.

This act of cowardice is described as befitting the non-Āryans. Although Arjuna was a kṣatriya, he was deviating from his prescribed duties by declining to fight. Persons who have no knowledge of liberation from material bondage are called non-Āryans. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. The word āryan is applicable to persons who know the value of life and have a civilization based on spiritual realization. In the presence of the Supreme Personality of Godhead, Arjuna’s lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word kutaḥ, “wherefrom.” Such impurities were never expected from a person belonging to the civilized class of men known as Āryans. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category. Therefore, the bhaktas, or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. Ordinary students who are satisfied by simply understanding the sunshine – its universal pervasiveness and the glaring effulgence of its impersonal nature – may be compared to those who can realize only the Brahman feature of the Absolute Truth. And one who can enter into the sun planet is the highest. One who understands the sun’s surface is further advanced. One who studies the sunshine only is the preliminary student. These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself.

Bhagavad gita in kannada chapter 2