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Bhagavad Gita Chapter 2.11

śrī-bhagavān uvāca

aśocyān anvaśocas tvaḿ

prajñā-vādāḿś ca bhāṣase

gatāsūn agatāsūḿś ca

nānuśocanti paṇḍitāḥ

Translation

The Supreme Personality of Godhead 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 for the dead.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

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.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

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, ‘…the knowers of Brahman, having known all about scholarship,…’ (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!.’

Author Name:-Sri Madhvacharya

Purport

Sri Madhvacharya

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.

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Slogam 11

Bhagavad Gita Chapter 2.11

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