Bhagavad Gita 2.11

[Paramananda das]

Text 11

sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah

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.

Commentary by Srila Prabhupada

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 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.

Commentary by Sri Visvanatha Cakravarti Thakur

"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

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary 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.

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 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 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 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.

"Part 1 The Unavoidable Battle"

66/03/02 New York, Bhagavad-gita 2.7-11

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Prabhupada: Now Arjuna is perplexed. He is perplexed in the matter, whether to fight or not to fight. That was his perplexity. After seeing his relatives in front of him, with whom he was to fight, he was perplexed. And there was some argument also with Krsna. Krsna, of course, did not encourage him. Now, here is a point, that Krsna is the Supreme Personality of Godhead. What is that?

Young man: What?

Prabhupada: What is this book?

Young man: Well, this is the, the, the translation to the Bhagavad-gita.

Prabhupada: Well, no, you can hear me.

Young man: I am hearing. I am hearing.

Prabhupada: Yes. Don't turn your attention. Just hear me. Krsna, although He is present there, the Supreme Personality of Godhead, but still, He did not encourage him. From worldly point of view, when somebody says that "I'll... I give it up. I don't want it. I don't want to fight with my friends or my relatives. Better let them enjoy. I shall forego my claim," from worldly point of view, this is a very, I mean, gentlemanly behavior, that one is foregoing his claim for the matter of his relatives or friends. But Krsna is not encouraging that proposal. We have to mark it. Krsna is not encouraging. Krsna is rather... Krsna is, rather, inducing Arjuna that "It is not a very good proposal. It is not befitting your position. You belong to the Aryan family. You belong to the ksatriya, royal family. And you are denying to fight? No, no, this is not good. And I am your friend. I have taken the responsibility of your chariot driver, and, if you do not fight, what people will say?" So He is not encouraging. Just see.

Now, here is a good proposal from the worldly point of view that Arjuna does not want to fight, and Krsna is not encouraging him. Now, what is the point? Somebody may say that "Krsna, the Supreme Personality of Godhead, why He is encouraging in the matter of fighting?" People, at the present moment, when there is a question of war, people want to stop that war. At the present moment, the movement is going on between all nations that they do not want war. But here we see that Krsna is not discouraging war. We have to mark this point. He is not discouraging war, but He is, rather, advocating, inducing Arjuna that "No, no, no, this is not befitting your position. You must fight, must fight."

So here is a point, that sometimes we may do something which is approved by the general public, but it may not be approved by the supreme authority. Superficially it may appear very appealing to the sentiment of the public, but factually such thing may not be correct, may not be correct. If we accept Krsna as the Supreme Personality of Godhead, and "Why He was inducing Arjuna to fight?" It does not mean that He was inducing Arjuna to do something wrong. But from worldly point of view, Arjuna was a very pious man and he was declining to fight, not to kill his kinsmen, not to kill his friends. This... This is a very important point. So he argued, "No, no, if I fight, my people will die, and their wives will become widow, and they will be adulterated, and then, by adulteration, unwanted population will increase, and who will offer sraddha?" Sraddha... There is a ceremony of sraddha according to Hindu scripture. I do not know whether you have in your Christian religion, but according to Hindu, a dead body is offered some respect every year. Just like death anniversary observed, similarly, in the family, the descendants, they offer some foodstuff after some religious ceremony. That is called sraddha. And it is believed that that offering goes to the dead forefathers. So that is a family religious ceremony. So Arjuna said that "These people will die. Who will offer that ablution to the forefathers?" So from ordinary point of view, from the point of view of a family man, he argued with Krsna in so many ways. And after, at the end, he decided that "I cannot fight. I cannot fight." Then Krsna tried to induce him, and he said that "Yes, whatever You are saying, that I am a ksatriya and I am not doing my duty, this is all right, but My mind is perplexed." So he was at the same time conscious that Sri Krsna only can make a solution of this perplexity. So he said,

karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah yac chreyah syan niscitam bruhi tan me sisyas te 'ham sadhi mam tvam prapannam [Bg. 2.7]

Karpanya-dosa. Karpanya-dosa means a miserly man, miserly man. He was conscious of the fact that he was a great hero, he was a great fighter, and, at the same time, the enemies were there. So his actual duty was to fight with the enemy. They were offering fight. For a ksatriya there are some obligations. If somebody challenges that "I want to fight with you," a ksatriya cannot deny. If somebody challenges, "Yes, I want to bet with you, gambling," a ksatriya cannot deny. And for that reason, the Pandavas lost their kingdom. The other side, his cousins, offered them, that "All right, let us come to betting." So betting, the bid was they offered the kingdom. "Now, if you, if you," I mean to say, "defeated, if you are defeated, then you lose your kingdom." So they lost their kingdom. Then the next, next offer was that "If you are defeated, you lost your wife." So they lost their wife. And similarly, they were put: "Now, this time, if you are defeated, you have to go to the forest for twelve years." So there was a great plan behind them, and the Pandavas were defeated in so many ways, and they were harassed, embarrassed for not less than twenty years. And now they were to fight, face to face. Now he is not prepared to fight. That means he has become miserly, mean he is deviating from his duty. Now. So he is conscious that "Practically, I am deviating from my duty." Karpanya-dosa: "This is my miserly behavior." Dosa. Dosa means "It is a fault on my part. I should not have deviated from this fighting, but my sentiment does not allow me to fight with my kinsmen." So here is a perplexity. So karpanya-dosopahata-svabhavah, dharma-sammudha-cetah: [Bg. 2.7] "Not only I am miserly, but I am deviating from my duty, dharma." Dharma. This dharma means, according to different position... Just like brahmana, the intellectual society; the ksatriyas, the administrator society; the vaisyas, the mercantile society; and the sudras. Sudras means the laborer class. So these four divisions are always. Now you can name in a different way. That doesn't matter. But in every society and for all time these divisions are there. So according to Vedic system, this system is observed by generation. So he was a ksatriya. Now, ksatriya's duty was to fight with the enemy, and he was not executing that, I mean to say, injunction. Therefore, he is conscious that dharma-sammudha-cetah: [Bg. 2.7] "Oh, I am deviating from my religion also. It is the duty of ksatriya. No. So I am now perplexed." So yac chreyah syan niscitam: "Now You should kindly, definitely say." Now, here is a position: "I do not understand what is to be done. You kindly..." Yac chreyah syan niscitam. Niscitam means definitely what is right. Bruhi tan me. Now Krsna can say, "Well, I have already saying you that you should fight, but you are not carrying out the order." So he says that sisyas te 'ham sadhi mam tvam prapannam [Bg. 2.7]. So he accepted that "All right, whatever arguments we have done so far, let us forget that. Now I accept You as my spiritual master, not my friend."

Now, the idea of accepting spiritual master, that is also very obligatory. You see? As soon as you accept one as the spiritual master. First of all, we have recorded in your... You have heard it, that acceptance of spiritual master must be selected, you see, after careful examination, just like one selects his bride or bridegroom after careful examination. And in India they are very careful because the marriage of the boys and girls take place under the guidance of the parents. So the parents very carefully see. So similarly, if one has to... The acceptance of spiritual master is necessary. According to Vedic injunction, one, everyone, should have a spiritual master. Perhaps you have seen a sacred thread. We have got sacred thread. Mister Cohen, you have... This kind of... Sacred thread. That sacred thread is the sign that this person has his spiritual master, has a spiritual master. Just like... Here, of course, there is no such distinction. A married girl... And according to Hindu system, they have got some sign so that people can understand, "This girl is married." They put on a red, I mean to say, painting here so that others know that "This girl is married." And, according to, what is called this? The division of the hair? What is this line? You call?

Young man: Part.

Prabhupada: Eh?

Young man: Part.

Prabhupada: What is the spelling?

Young man: To part!

Prabhupada: To part. This parting, this parting is also... There is some meaning. When the parting is here, in the middle, then that girl has her husband and she is coming from respectable family. And if the, I mean to say, partition is here, then she is a prostitute. You see? A prostitute cannot... There was king's ruling that a prostitute cannot (laughs) part here. And then again, when a girl is well dressed, it should be considered that she has got her husband at home. And when she is not well dressed, then it should be understood that her husband is out of home. You see? And a widow's dress... There are so many. There are symptoms. So similarly, this thread, sacred thread, is a sign that this person has accepted somebody as his spiritual master. He has got his... Just like this red mark symbolizes that "This girl has her husband," similarly, this sacred thread is the symbol that "This man has got his spiritual master." So there is a ceremony. You see? So according to Vedic system, one has to accept a spiritual master in order to make a solution of his life. In every step of his life the spiritual master guides him. He also makes question to the spiritual master and he guides him so that he will, his life, his progress of life, may be systematic.

Now, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide? Now, here Arjuna knows that Sri Krsna is the perfect person. So therefore he is accepting Him as sisyas te 'ham sadhi mam tvam prapannam: [Bg. 2.7] "I am just surrendering unto You, You self, Yourself, and You accept me as Your disciple because friendly talks cannot make a solution of the perplexity." Friendly talks may be going on for years together, but there is no solution. Here, accepting Krsna as the spiritual master means whatever Krsna will decide, he has to accept. One cannot deny the order of a spiritual master. Therefore one has to select a spiritual master whose order, carrying, you'll not commit a mistake. You see? Now, suppose if you accept a wrong person as spiritual master, and if you, if he guides you wrongly, then your whole life is spoiled. So one has to accept a spiritual master whose guidance will make his life perfect. That is the relation between spiritual master and disciple. It is not a formality. It is a great responsibility both for the disciple and for the spiritual master. And... Yes?

Young man (2): But if the disciple is in ignorance before...

Prabhupada: Yes.

Young man (2): ...how does he know which master to choose? I mean, because he doesn't have the knowledge...

Prabhupada: Yes.

Young man (2): ...to make a wise selection.

Prabhupada: Yes. Yes. So the first thing is that one should be searching after a disciple, er, or searching after a spiritual master. Now, just like you search after some school. You search after some school. So when you are searching after some school, you must have at least some preliminary knowledge what a school means. You cannot search after a school and go to a cloth shop. If you are so ignorant that you do not know what is a school and what is a cloth shop, then it is very difficult for you. You must know, at least, what is a school. So that knowledge is like this: tad-vijnanartham sa gurum eva abhigacchet, samit-panih srotriyam brahma-nistham [MU 1.2.12]. The spiritual master is required for a person who is inquisitive to have transcendental knowledge. He requires a spiritual master. You see? So there is another verse in Srimad-Bhagavatam: tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. Tasmad gurum prapadyeta: "One should search after a spiritual master who is inquisitive about transcendental subject matter." So unless one is at least conversant with the preliminary knowledge of transcendental matters... That transcendental matter here you can see. Arjuna is perplexed, and now he wants a definite answer. This is the inquiry about transcendental subject matter. So every human being has to inquire. The inquiry must be there. What is that inquiry? That inquiry is that, preliminary, that every human being is suffering. A ignorant man... Just like a cat and dog or an animal. They are suffering, but they do not understand. Suffering they do not understand. Just like we have seen... Of course, here animals are slaughtered in slaughterhouse. In, according to Hindu system, of course, cow killing is not allowed. But there are meat-eaters. So according to Hindu system, if anyone wants to eat meat, he should take a goat. According to Hindu system, only goats and lambs can be killed for meat-eating, no other animals, no other animals. Cow is not... forbidden. Just like, in, in, the Hindus, they do not eat cow's flesh. And the Muslims, they do not eat, I mean to say, hogs. Hog's flesh they do not eat. They have got some sentiment. But meat-eating is also there in the Hindu society, but that is only by goat's meat or lamb's meat, generally goat. Generally goat. Now, these goats are sacrificed before a goddess Kali, Goddess Kali. So I have seen it, that one animal is being killed, slaughtered, and the, another animal, which will be slaughtered next, he's... It has been given some grass, and it is standing there. You see? It has no knowledge that "My next turn is mine," so it is not going away. So this is animal. This is animal. A human, human being, is not so fool. If there is sign that "Next time my killing is to be taken up," then he... At least he will protest or try to go away, something like that. But there is no such thing. So the distinction between animal and man is that that animal is not aware of the sufferings he is undergoing. There are sufferings both for the animals and for the man, but man is conscious. If a man is not awakened to his suffering, then he is in animal consciousness.

We should not forget that we are always under suffering. There are three kinds of sufferings. I don't say about this economic problem or... That is also another suffering. But according to Vedic knowledge -- or it is a fact -- there are three kinds of suffering. One kind of suffering belonging to the body and the mind... Now, suppose I am getting some headache. Now I am feeling very warm, I am feeling very cold, and so many bodily sufferings there are. Similarly, we have got sufferings of the mind. My mind is not well today. I have been... Somebody has called me something. So I am suffering. Or I have lost something or some friend, so many things. So sufferings of the body and mind, and then sufferings by the nature, nature. This is called adhidaivika, which we have to control. In every suffering we have no control, especially... Suppose there is heavy snowfall. The whole New York City is flooded with the snow, and we are all put into inconvenience. That's a sort of suffering. But you have no control. You cannot stop snow falling. You see? If some, some, there is wind, cold wind, you cannot stop it. This is called adhidaivika suffering. And the suffering of the mind and suffering of the body is called adhyatmika. And there is other sufferings, adhibhautika, attack by other living beings, my enemy, some animal or some worm, so many. So these three kinds of sufferings are there always. Always. And... But we do not want all these sufferings. When this question comes... Now here Arjuna is conscious that "There is a fight, and it is my duty to fight with the enemy, but there is suffering because they are my kinsmen." So he's feeling that. So unless a human being is conscious and awakened to the fact that we are always in suffering but we do not want all these sufferings... This question... Such a person is required to approach a spiritual master, when he is conscious. You see? So long he is animal-like, that he does not know that he's always in suffering... He does not know, he does not care, or he does not want to make a solution. And here Arjuna is suffering, and he wants to make a solution, and therefore he accepts a spiritual master. So when we are conscious of our sufferings, we are awakened to the suffering situation... Suffering is there. Forgetfulness or ignorance of suffering is no meaning. Suffering is there. But when one is very serious to make a solution of his suffering, then a spiritual master required. Just like Arjuna requires now a spiritual master. Is it clear? Yes. So that suffering is there. It does not require any education, simply thinking that, a slight thinking, that "I do not want all these sufferings, but I am suffering. Why? Is there any solution? Is there...?" But there is solution. All these scriptures, all these Vedic knowledge, everything... And not only Vedic knowledge... Now... Oh, why you are going to school? Why you are going to college? Why you are taking scientific education? Why you are taking law education? Everything is meant for ending our sufferings. If there was no suffering, then nobody would have taken education. You see? But he thinks that "If I am educated, if I become a doctor or if I become a lawyer or if I become an engineer, I will be happy." Happy. That is the ultimate aim. "I will get a good job, government job. I'll be happy." So happiness is the end of every, I mean to say, pursuance. So... But these mitigation of sufferings, they are temporary. Real suffering, real suffering is due to our, this material existence, these three kinds of suffering. So when one is conscious about his suffering and he wants to make a solution of this suffering, then there is necessary of a spiritual master. Now, if you want to make a solution of your sufferings, and you want to consult a person, now what sort of person you must meet who can end your all sufferings? That selection must be there. If you want to purchase a jewel, diamond, and very valuable thing, and if you go to a grocer's shop... Such kind of ignorance -- you must be cheated. You must be cheated. At least you must approach to a jewelry shop. Jewelry shop, you see? So much knowledge you must have. So is that question solved?

Young man (2): Yes, yes.

Prabhupada: Yes. The, the necessity of a spiritual master is for him who is conscious of his material suffering. If one is not conscious of his material suffering, then he is not even on the human being status. He's still in the animal status. Animal status, you see? Now, the modern civilization... The modern civilization is practically... They are evading, evading the real sufferings. They are engaged in temporary sufferings. But the Vedic system is Vedic knowledge. They are meant for ending the sufferings of.., for good, sufferings for good. You see? The human life is meant for that, ending all suffering. Of course, we are trying to end all kinds of suffering. Our business, our occupation, our education, our advancement of knowledge -- everything is meant for ending suffering. But that suffering is temporary, temporary. But we have to end the sufferings for good. Suffering... That sort of knowledge is called transcendental knowledge, and if anyone is seeking after that transcendental... This Bhagavad-gita is not an ordinary thing. It is transcendental knowledge. And now here the ground is prepared. Ground is prepared. Arjuna is conscious of his suffering, perplexity. Now he is seeking a spiritual master.

So the, the... We should take the position of Arjuna, disciple. When a disciple is serious about making, about making a solution of the suffering, then he requires a spiritual master. And what sort of spiritual master? Krsna, the most perfect man, the most perfect man. So a spiritual master is representative of Krsna. Of course, Krsna is not present before us. But at least we must have a person as our spiritual master who represents Krsna. And who can represent Krsna? One who is devotee of Krsna, in the line, disciplic succession. You see? So see here. Arjuna accepts Krsna as the spiritual master. Now, question may be that "Why Arjuna...? There was many learned men, not only Krsna, but there were Vyasadeva and other great sages and brahmanas. Why...?" Krsna was also ksatriya. Krsna was not a brahmana. Of course, He took His, mean... He appeared in the family of a ksatriya. And they were cousin-brothers. Krsna and Arjuna, they were cousin-brothers. Krsna was the son of the brother, and Arjuna was the son of the sister. Arjuna's mother and Krsna's father, they were brother and sister. So they are in the family relation. They were intimately related, and at the same time, they were of the same age and friends. Now, the question may be: "Why Krsna is accepted as the spiritual master?" That is the selection of the disciple, that Arjuna says,

na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam [Bg. 2.8]

Now, he says that "I am so perplexed that my lamentation cannot be satisfied even if I get the kingdom of the universe. I am going to fight for the kingdom only of this earth, or the India." Of course, formerly, India means Bharata. Now India is a name given by the foreigners. The real name of this planet is Bharatavarsa, this planet. Now, gradually, it has been cut up. It has been cut up, just like we have got immediate experience that some portion of India is now cut up, and that is named Pakistan. You know, all. Similarly, this whole planet, five thousand years before, this whole planet was known as Bharatavarsa. Bharatavarsa. And before that, thousands and millions of years before, this planet was known as Ilavrtavarsa. Ilavrtavarsa. And now, since the time of Emperor Bharata... There was an emperor whose name was Bharata. So from the name of Bharata, this planet's name became Bharatavarsa. So up to five thousand years before... Why five thousand years before? Say, up to four thousand years before, although the modern history cannot give account, chronological account, more than 2,500 years, but we are speaking... About four thousand years before, this planet was called Bharatavarsa. Now, Arjuna says that "We are going to fight for the matter of this Bharatavarsa planet. This is one of the planet in the universe. But if I get the whole planets of this, the complete planets of this universe, and without any competitor, still, the perplexity which has arisen in my mind, that cannot be mitigated." So... Now, see what sort, what sort of responsibility is given to the Krsna. Sanjaya uvaca. Now, Sanjaya said,

evam uktva hrsikesam gudakesah parantapah na yotsya iti govindam uktva tusnim babhuva ha [Bg. 2.9]

"Just saying this, Arjuna became silent: 'Oh, I cannot fight.' "

tam uvaca hrsikesah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah [Bg. 2.10]

Now here Krsna is addressed as Hrsikesa. Hrsikesa... We should always remember that Krsna is the Supreme Personality of Godhead. He is present as incarnation. Now, God is all-powerful. God is all-powerful. So if He comes before you, you cannot deny, that "How is that, God has come?" You cannot say that. If God is all-powerful, then it is His choice. It is His free will. He can come before you, come before you, provided you are such qualified devotee. So there cannot be any solid argument that "God cannot come" or "God..." Of course, so far Vedic literatures are concerned, they accept the incarnation of God. So Krsna is the Supreme Personality of Godhead, and so He is addressed as Hrsikesa. Hrsika... Hrsikesa, it has got a significant, significant meaning. Hrsika. Hrsika means the senses, hrsika. And isa. Isa means Lord. Isa means Lord. So He is the Lord of the senses. He is the Lord of the senses. Similarly, Govinda, Govinda... Here also, Govinda name is also there. Yes. Na yotsya... Na yotsya iti govindam uktva tusnim babhuva ha [Bg. 2.9]. Govindam. Govinda. Go means also senses. Go means cow, go means land, and go means sense. And inda. Inda (?) means pleasure. One who gives pleasure to the cow, one who gives pleasure to the land, one who gives pleasure to the senses -- so His name is Govinda. Now, two things, two names, are used here. So we should try to understand what is the meaning of Hrsikesa. Hrsika means indriya, and isa means Lord. So whatever senses we have got, the actually the proprietor of the senses -- not myself. The proprietor of the senses is God. Just like we are sitting in this room. This room is allotted for our sitting under some consideration of rent or whatever it may be, but this room is not ours. That's a fact. We should not consider that "This is... I am the proprietor of the room." Although I am using it to my heart's desire, as I like, that is a different thing. But as soon as there is some misunderstanding or the landlord says, "Now you cannot room in this room. Vacate," I have to vacate. You see? Similarly, this is also just like room, this, our body. This body is given to us by God under certain condition, and as soon as God likes that "You should vacate from this body," I have to vacate. Nobody can allow us to stay here. And besides that... Just like my hand, my hand, this hand... Now, suppose if this hand is paralyzed... the power of this hand is so long, so long there is power from the Supreme. Otherwise, if my hand is paralyzed, there is no remedy. There is no remedy. You see? So we are not the owner of this body, not the owner of the senses. The senses are just like hired, hired from the Supreme Lord. This is a very subtle understanding. One should know. So therefore actually the proprietor of the senses is God. Now, if I am the proprietor of this tape recorder, then it should be utilized for my purpose. Anything which I own, that should be utilized for my purpose. Your things should be utilized for your purpose. So if God is the proprietor of our senses, then these senses must be used for God's purpose. That is the constitutional position. That is the constitutional position. Now, when these senses are used for other than God's purpose, that is bondage, conditioned life. When the senses are purified and it is used for God's purpose, that is natural life. That is natural life. So whole trouble is that although our senses and everything, whatever we have got... There is Isopanisad, a part of Vedas. It is stated there that isavasyam idam sarvam: [Iso mantra 1] "Everything, whatever you see, that belongs to God." That belongs to God. Now, it is our misunderstanding that we are claiming... All the people of the world, they are claiming as proprietor. Now, just like this American land. American land, now you are claiming as the proprietor. But is it a fact? Actually are you proprietor? Eh? Now, say, some hundreds and hundreds years, when Columbus came, so there were no Americans here, and so you were not proprietor. The land was there. Now, when you shall go away, the land will also be there. So the land belongs to God, and everything... Now, we say that we have manufactured this typewriter. Now, this typewriter, the now ingredient, the iron, have we manufactured iron? No. Iron is received from the mines. It is given by God. Nobody can manufacture iron. Nobody can manufacture anything. They can transform from one thing to another. They can bring out the iron from the mine. They can melt, and they can transform the shape of the metal in a different way. So that they can do, but they cannot produce iron. They cannot produce anything -- wood, iron, earth, anything, whatever.

So real proprietor is God. Real proprietor is God, everything. Isavasyam idam sarvam [Iso mantra 1]. This is God consciousness. This is God consciousness. One who is in God consciousness, he is a perfect man. He is a perfect man. So here, the significant word,

tam uvaca hrsikesah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah [Bg. 2.10]

Now, Krsna is smiling. Krsna is smiling because that "Just see. Arjuna is such a hero. He is My friend, and now he is so much perplexed." Now, when he sat down and he, Arjuna, accepted Krsna as the spiritual master, now Krsna begins to speak. Sri-bhagavan uvaca. Sri-bhagavan uvaca. Here the book does not say, krsnah uvaca. Sri-bhagavan uvaca. Now, we should understand what is the meaning of bhagavan. Bhaga... Bhaga means opulence. Opulence. There are six kinds of opulence. And what are...? Yes.

Young man (2): It means what?

Prabhupada: Opulence.

Young man (2): Opulence.

Prabhupada: Do you follow, opulence?

Young man (2): Yes, I do.

Prabhupada: Yes. So what are these opulences? Wealth is opulence. Then strength is opulence. Then... Aisvaryasya samagrasya viryasya. Strength and fame. Fame is also opulence. Just like Lord Jesus Christ. The whole Christian world knows. Lord Krsna everyone knows. Or the, apart from them, President Johnson. Now the whole America and the whole world knows who is President Johnson. Mahatma Gandhi. The famous. So fame is also opulence. And nobody knows me, but he is also a person. He is known throughout the whole world. So this is an opulence. Just like your Rockefellers. They are very rich. So everyone knows in the world. So they are opulent, opulent by wealth. Similarly, somebody is opulent by fame, and somebody is opulent by strength. And so strength is opulence, wealth is opulence, and fame is opulence. And then beauty; beauty is also opulence. If one, one man or woman, is very beautiful, he attracts persons. He attracts. So anything that attracts, that is called opulence. A wealthy man attracts. A strong man attracts. A famous man attracts. If somebody, famous man, comes here, oh, so many people will gather to receive him.

So these are opulences: wealth, strength, fame, beauty, knowledge and renunciation -- six things...

>>> Ref. VedaBase => Bhagavad-gita 2.7-11 -- New York, March 2, 1966

Comments:

Interestingly Srila Visvanath Chakravati Thakura  states that the ignorant do not know that there is  a subtle body as well that they are not lamenting about ,but they only lament about the physical body.

sri-bhagavan uvaca--the Supreme Personality of Godhead said; asocyan--that which is not worthy of lamentation; anvasocah--you are lamenting; tvam--you; prajna-vadan--learned talks; ca--also; bhasase--speaking; gata--lost; asun--life; agata--not past; asun--life; ca--also; na--never; anusocanti--lament; panditah--the learned.

He states that the  word gatasun refers to the material body but that agatasun..refers to the subtle body that is also material and the soul is also situated with the sublte body.So Krsnas point is really for who are you lamenting the loss of material elements, or the subtle body or the soul?What does it mean that the Pandit does not lament over the living or dead? Krsna has later explained this in the 5th Chapter text 18 of Bhagavad Gita:

vidya-vinaya-sampanne brahmane gavi hastini suni caiva sva-pake ca panditah sama-darsinah

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].