Yat — what. Ahamkaram ashritya — taking refuge in ahamkara. Na yotsye iti manyase — you think 'I will not fight.' Mithya esha vyavasayah te — false is this resolve of yours. Prakritih tvam niyokshyati — prakriti will compel you.
Krishna calls Arjuna out directly: the resolve to refuse battle is mithya, because prakriti — Arjuna's kshatriya-svabhava — will drive him to fight regardless. The chapter's argument arrives at the warrior's actual situation.
Shankara reads should you, relying on ahamkara — the false 'I'-sense — resolve 'na yotsye,' that resolve is mithya — not because the choice is wicked but because the one who chooses does not exist as an independent agent. Prakriti — the field of nature including the gunas binding the body-mind — will drive you to battle regardless, because the doer you imagine is not the actual doer. The chapter's metaphysics arrives at Arjuna's specific case: the refusal is structurally impossible.
Madhusudana identifies two layers of ahamkara operating simultaneously: the gross 'I-am-a-warrior' identity and a subtler dharmic pride — 'I am righteous, I will not do this cruel act.' Both are mithya-abhimana because they presuppose an independent agent capable of renouncing. Prakriti is the kshatriya-jati-arambhaka rajo-guna-svabhava — the deep conditioning that makes the kshatriya kshatriya. The two ahamkara layers and the prakriti-current together constitute Arjuna's actual condition.
Ramanuja reads Arjuna as imagining svatantrya — capacity to know what is beneficial and harmful for himself and to act accordingly outside the Lord's command. Ahamkara here is precisely this illusion of self-sufficiency: 'I alone know what is right for me.' The resolve to refuse the Lord's niyoga is mithya because Bhagavan is the antaryamin who alone determines the right course. The bhakti-frame's diagnosis is theological: refusing Krishna's command is structurally impossible for an antaryamin-grounded jiva.
Madhva reads ahamkara as the false identificatory ego that Krishna names as the obstacle. The jiva is paratantra, wholly subordinate to svatantra Hari. Any resolve that presumes the jiva can override Hari's will is mithya. Prakriti — Hari's own structuring shakti — will drive the jiva to perform what its svabhava-station requires. The bheda-frame's argument lands hard: real jiva, real resolve, real mithya, real prakriti-compulsion.
Vallabha reads through the lens of seva: Arjuna's 'na yotsye' is mithya — vyartha, fruitless — because it mistakes the ego's revulsion for legitimate claim. Prakriti here is Krishna's bahirangashakti — external power — operating according to the Lord's guna-svarupa. The pushti-marga reading: the bhakta cannot refuse the seva-shape Krishna has assigned; the refusal will fail because prasada-flow has structured the bhakta's whole condition.
Shridhara reads Arjuna's interior monologue as a species of dharmic pride: 'let me perish rather than fight my kin.' That refusal, anchored in ahamkara, ignores Krishna's direct counsel — mat-uktam anadrtya. The vyavasaya is mithya because Arjuna is not svatantra; his being is constituted by rajas-guna in its kshatriya form, which is rajo-guna-rupa Prakriti operating. The chapter's most direct address to Arjuna's specific situation lands here.