अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।2.11।।
।।2.11।।श्रीभगवान् बोले तुमने शोक न करनेयोग्यका शोक किया है और पण्डिताईकी बातें कह रहे हो परन्तु जिनके प्राण चले गये हैं उनके लिये और जिनके प्राण नहीं गये हैं उनके लिये पण्डितलोग शोक नहीं करते।
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!.
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 :
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.
Sri Bhagavaan Uvaacha: Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase; Gataasoon agataasoomshcha naanushochanti panditaah.
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