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Bhagavad Gita Chapter 2 Verse 11

भगवद् गीता अध्याय 2 श्लोक 11

श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।2.11।।

English Translation - Swami Gambirananda

2.11 The Blessed Lord said You grieve for whose who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed and those who have not departed.

English Translation - Swami Sivananda

2.11 The Blessed Lord said Thou hast grieved for those that should not be grieved for, yet thou speakest words of wisdom. The wise grieve neither for the living nor for the dead.

English Translation - Dr. S. Sankaranarayan

2.11. While lamenting for those who cannot be lamented on and those who do not reire to be lamented on, you do not talk like a wise man ! The learned do not lament for those of departed life and those of non-departed life.

English Commentary - Swami Sivananda

2.11 अशोच्यान् those who should not be grieved for? अन्वशोचः hast grieved? त्वम् thou? प्रज्ञावादान् words of wisdom? च and? भाषसे speakest? गतासून् the dead? अगतासून् the living? च and? न अनुशोचन्ति grieve not? पण्डिताः the wise.Commentary -- The philosophy of the Gita begins from this verse.Bhishma and Drona deserve no grief because they are eternal in their real nature and they are virtuous men who possess very good conduct. Though you speak words of wisdom? you are unwise because you grieve for those who are really eternal and who deserve no grief. They who are endowed with the knowledge of the Self are wise men. They will not grieve for the living or for the dead because they know well that the Self is immortal and that It is unborn. They also know that there is no such a thing as death? that it is a separation of the astral body from the physical? that death is nothing more than a disintegration of matter and that the five elements of which the body is composed return to their source. Arjuna had forgotten the eternal nature of the Soul and the changing nature of the body. Because of his ignorance? he began to act as if the temporary relations with kinsmen? teachers? etc.? were permanent. He forgot that his relations with this world in his present life were the results of past actions. These? when exhausted? end all relationship and new ones ones crop up when one takes on another body.The result of past actions is known as karm and that portion of the karma which gave rise to the present incarnation is known as prarabdha karma.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

2.11 Bhisma, Drona and others are not to be grieved for, because they are of noble character and are eternal in their real nature. With regard to them, asocyan, who are not to be grieved for; tvam, you; anvasocah, grieve, (thinking) They die because of me; without them what shall I do with dominion and enjoyment?; ca, and; bhasase, you speak; prajnavadan, words of wisdom, words used by men of wisdom, of intelligence. The idea is, Like one mad, you show in yourself this foolishness and learning which are contradictory. Because, panditah, the learned, the knowers of the Self panda means wisdon about the Self; those indeed who have this are panditah, one the authority of the Upanisadic text, ৷৷.the knowers of Brahman, having known all about scholarship,৷৷. (Br. 3.5.1) [Therefore the knowers of Brahman, having known all about scholorship, should try to live upon that strength which comes of Knowledge; having known all about this strength as well as scholorship, he becomes meditative; having known all about both meditativeness and its opposite, he becomes a knower of Brahman.] ; na anusocanti, do not grieve for; gatasun, the departed, whose life has become extinct; agatasun ca, and for those who have not departed, whose life has not left, the living. The ideas is, Your are sorrowing for those who are eternal in the real sense, and who are not to be grieved for. Hence your are a fool!.

English Translation of Commentary - Dr. S. Sankaranarayan

2.11 Asocyan etc. You lament for the body that cannot be lamented over, because it is of incessantly perishing nature; and also for the Soul that does not reire to be lamented. No one, either of departed life, i.e., the dead, or of non-departed life, i.e., the living, is to be mourned for. As for instance, the Soul is ever non-perishing. What sort of lamentability can be for It, as It is plessantly travelling in different bodies ? Nor is it right to say that Its lamentability is due only to Its travel in another body. For, in that case, It should be lamented for, even when the stage of youth etc., is attained. In this manner, the two ideas [the Lord] relates :

English Translation of Ramanuja's Sanskrit Commentary

2.11 The Lord said You are grieving for those who do not deserve to be grieved for. You also speak words of wisdom about the nature of the body and the self as follows: The ancestors fall degraded, deprived of the ritual oblations of food and water (I. 42). There is no reason for such grief for those who possess the knowledge of the nature of the body and the self. Those who know the exact truth will not grieve for those bodies from which life has departed and for those from whome the principle of life has not departed. They do not grieve for bodies or souls. Hence, in you this contradiction is visible - your grief at the thought I shall slay them? and at the same time your talk about righteousness and unrighteousness, as if it were the result of knowledge of the self as distinct from the body. Therefore you do not know the nature of the body nor of the self which is distinct from the body and is eternal. Nor do you know of duties like war etc., which (as duty) constitute the means for the attainment of the self, nor of the fact that this war (which forms a duty in the present context), if fought without any selfish desire for results, is a means for the attainment of the knowledge of the true nature of the self. The implied meaning is this: This self, verily, is not dependent on the body for Its existence, nor is It subjected to destruction on the death of the body, as there is no birth or death for It. Therefore there is no cause for grief. But the body is insentient by nature, is subject to change, and its birth and death are natural; thus it (body) too is not to be grieved for. First listen about the nature of the self.

Commentary - Chakravarthi Ji

“O Arjuna, this lamentation of yours caused by attachment to friends and relatives is the cause of bewilderment. Your power of discernment arising from your concerns starting in verse four with ‘How can I fight against Bhisma and Drona?’ are the cause of lack of wisdom.” That is stated in this verse. “You are continually lamenting (anu socah) for what is not worthy of grief (asocyan). Thus you are uttering words of wisdom to me, who am trying to enlighten you. You speak words (vadan) of wisdom (prajna) as in verse four.” The intention behind the Lord’s words is the opposite: “Actually you have no wisdom.” “This is because those who are wise (panditah) do not lament for that from which life has passed (gata asun)~the gross bodies, since the bodies are destructible by their very nature. Neither do they lament for the subtle bodies from which the life airs have not passed (agata asun), for those subtle bodies will certainly be destroyed before liberation. They do not lament because they accept the inherent natures of all of the gross and subtle bodies. But fools lament at the passing of life airs (subtle bodies) from the gross bodies of fathers and others, and do not at all lament for their subtle bodies. That, unfortunately, is the extent of their recognition. All these, including Bhisma, are souls equipped with gross and subtle bodies. Because of the eternal nature of their souls, there is no cause for lamentation. Previously you said that dharma sastra was stronger than artha sastra. But I say here that jnana sastra is stronger than dharma sastra.”

Rudra Vaishnava Sampradaya - Commentary

Discerning that Arjunas 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 ones kin who are dead or alive, sputtering about how can you cannot live if you lose your relations.

Brahma Vaishnava Sampradaya - Commentary

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. Now begins the summation. 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 verse.

Shri Vaishnava Sampradaya - Commentary

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

Kumara Vaishnava Sampradaya - Commentary

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

Transliteration Bhagavad Gita 2.11

Sri Bhagavaan Uvaacha: Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase; Gataasoon agataasoomshcha naanushochanti panditaah.

Word Meanings Bhagavad Gita 2.11

śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise