Bhagavad-Gita: Chapter 2, Verse 11

Rudra Vaisnava Sampradaya:

Visnuswami

Sridhara Swami's 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 one's kin who are dead or alive, sputtering about how can you cannot live if you lose your relations.

Brahma Vaisnava Sampradaya:

Madhvacarya

Madhvacarya's 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.

Sri Vaisnava Sampradaya:

Ramanuja

Ramanuja's Commentary

Arjuna is lamenting for those whom he has no reason to lament for. By the evidence of his own words given in Chapter 1, verse 42 beginning dosair etaih we see him citing proofs. Arjunas is saying wise words implying that he is enlightened about the distinction between the nature of the physical body and the nature of the soul. Those who are knowledgeable about the distinction between these two natures are never deluded by feelings of grief and expressions of lamenting. The body by itself is a lifeless vehicle and the soul is verily life itself; neither can be the cause for any regret to those who factually understand these two natures.

Arjuna's grief is contradictory for he is lamenting over the fact that he has to slay the enemy in front of him; but the grief he is exhibiting has no refuge for him when he can discourse on questions of righteousness and unrighteousness in as much as such questions can only arise on at least a hypothetical basis if one has some fundamental knowledge of the distinction between the physical body and the soul.

So it is thus evident that Arjuna does not factually know the true nature of the physical body, nor the eternal reality of the souls immortality, nor what really is righteousness which ultimately determines why war is actually undertaken. For when righteousness is the basis for all principles of warfare, then engagement therein is itself a means for self-realisation.

The secret consists in not to embark on war or any other undertaking with the fruitive motive for any reward. A war conducted thus with no self interest in the result; but solely engaged in as a matter of duty, a duty necessary for the preservation of righteousness surely gives one the understanding to realise the true nature of the soul.

The soul is not a part of the material substratum, it does not have to be created again and again to renew its existence, nor is it ever be extinguished when the material energy dissolves the physical body at death. The soul being eternal has neither birth nor death. Thus in respect to the soul, Arjuna had factually no cause to lament; and in regard to the physical body he also had no cause to lament for by nature the body is insentient and is constantly in a state of modification from birth to death. The inherent characteristics of the physical body is such that at one point in time they come into being and at a later point in time they cease to exist.

Kumara Vaisnava Sampradaya:

Nimbaditya

Kesava Kasmiri's Commentary

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 Arjunas 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.