Gita : Ch-2. Slo-11.

Srimad  Bhagavad-Gita :


Chapter -2. ( Samkya-yogam )


Slokam-11.  (  The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead. )



sri bhagavan    uvaca :


asocyananvasocastvam    prajnavadamsca   bhashase,


gatasunagatasumsca    nanusocanti     panditah. 



sri bhagavan    uvaca   =   Lord Krishna   said;

tvam   asocyan   =   you   are   sad   that   which    is   not   worthy   of    lamentation  (  sorrow );

prajnavadan   =   like   learned;

bhashase    ca   =   you   talk;

panditah   =   true   learned   persons;

gatasun   =    neither  about   dead   ;

agatasun   ca   =    nor   about   living;

na   anusocanti   =   do  not  worry.




The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, you are talking like a learned man, but you do not know that one who is learned—one who knows what is body and what is soul—does not lament for any stage of the body, neither in the living nor in the dead condition. As it will be explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And, because he was lacking in that knowledge, he should not have posed himself as a very learned man. As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause for lamentation, regardless of the condition of the material body.

Discerning that Arjuna's grief was due to the absence of discrimination between the soul and the physical body the Supreme Lord remembering Arjuna words stated in verse 28 of chapter one, regarding his lamentation for all his kinsman preparing for battle reminded him that in verse 2 of Chapter 2 He had instructed him asking: wherefore has this weakness arisen in this moment of crisis, yet here you are again merely speaking learned words befitting the wise like in verse four of Chapter 2, how are you to fight against worshippable superiors? But actually you only speak the words of a learned person because factually a spiritually intelligent person laments neither for one's kin who are dead or alive, sputtering about how can you cannot live if you lose your relations. 

Prajnavadah is a speculative concoction which appeals very much to the mind bewildering it so much that the intelligence accepts it even though it is not according to the injunctions of the Vedic scriptures. Why is it unworthy of sorrow? Because the intelligent neither lament for the living or for the dead. 

Those who are illuminated are factually illuminated by knowledge due to realization. They are prajnah or wise and knowledgeable. Avadah means they who are opposed to the Vedic injunctions. Whatever the wise and knowledgeable proclaim is always in conjunction with the Vedic injunctions. Whatever is contrary to the Vedic injunctions on any level of consciousness is not worthy of contemplation. This is factually what is meant here in this slokam.

The conclusion based on the strength of the Vedic scriptures to be found in various texts such as: the Mundaka Upanisad it states that one who has duly realized the Ultimate Truth, whose heart is calm and whose senses are under control, such a one situated in enlightenment should categorically and comprehensively impart the knowledge of the Ultimate Truth to others by which they can also become self-realized. By disseminating the knowledge which dissolves all lamentation and delusion, the meaning which has been elucidated in the Vedic scriptures and the Vedic books of law like the Brhadaranyaka which states: By the will of He who is imperishable the sun and the moon are vitalised. The wind blows out of fear of Him, the sun rises out of fear of Him, Agni, Indra and even death all perform their duties out of fear of Him. 

Encompassing all that exists, internal and external is the Supreme Lord Krishna. Everthing existing is verily manifested from Him. One who is peaceful and tranquil should propitiate and worship under all circumstances. Under the control of the Supreme Lord Krishna the whole cosmic manifestation composed of demigods, demons and humans and various varieagated species is pulsating. O demigods what the Earth says is true the creator and all living species are fragments of the Supreme Lord Krishna. Whatever is present in totality is the Supreme Lord Krishna, the undecayable one, without a second and nothing else. Everything visible and invisible is created from the Supreme Lord Krishna. The Supreme Ultimate Truth is He and He alone. What grief and delusion can exist when one understands this truth? 

Discussing the nature and attributes of the Supreme Ultimate Reality Lord Krishna known also as Narayana, Hari, Vasudeva, Visnu and others, who controls all animate and inanimate energies like the sun, moon, fire, the demigods, death, the universes etc. and the non-material, original cause of the creation, maintenance and destruction of the total material manifestation. The all pervading, omnipresent, soul of all being and of the nature of being eternally, simultaneously one and distinctly different. 

In order to evoke the power of discrimination between the physical body and the soul, the Supreme Lord Krishna rejecting Arjunas scholarship replied that he was grieving for those who should not be grieved for, such as Bhishma and Drona who are engaged in battle to win merit. Here Lord Krishna responds to Arjunas statement in chapter 1, verse 32 of: What use is kingdom, fabulous wealth, enjoyments or even living. It is only Arjunas deluson that he grieves thinking that without relatives there is no purpose of ruling the kingdom or in living. Moreover Arjuna talks like one learned saying that sin would be incurred but then disregarding the fact that Duryodhana and his brothers are heinious offenders. So in this way Lord Krishna shows that foolishness and scholarship are illogical and a diachotomy being contradictory hence Arjuna’s attempt at scholarship has no value. Why? Because those with spiritual intelligence do not grieve for the dead or the living. The root word of panditah meaning learned is panda which means power of disriminative intellect,. Those who possess such discrimination are considered wise. The wise never lament for the physical body. 

nor the living. In regard to the soul there is no cause in any respect for regret as it is eternal. The next slokam expands this subject matter further. 

To be continued   ...