word of wisdom.
Sanjayaḥ uvaca – Sanjaya spoke; tam – with pity. – for Arjuna, with pity; avistam – one who is covered; filled with the tears of the tearful; ikshanam – eyes; vishidanam – one who is mourning; idam – these words; uvaca – spoke; madhusudanaḥ – one who killed Madhu.
who was full of grace and whose mind was depressed and whose eyes were filled with tears, Madhusudana (Shri Krishna) spoke these words.
Commentary: Worldly pity, sorrow, and tears are all signs of ignorance of the Self. Pity for the eternal Self is the realization of the Self. The word “Madhusudana” is important in this verse. Lord Krishna had killed the demon Madhu. Arjuna now wanted Krishna to kill the demon Aparathamana who had surrounded him in the performance of his duty. No one knows where to show pity. It is foolish to show pity for the clothes of a drowning person. One who has fallen into the ocean of ignorance by saving the external state, that is, the gross body, is not saved. One who, not knowing this, grieves for the external clothes alone is called a Shudra or one who grieves unnecessarily. Arjuna is a Kshatriya; this inertia is not suitable for him. Yet Lord Krishna can relieve the sorrow of the ignorant. For that purpose the Bhagavad Gita was sung by Him. This yama teaches us self-realization through analytical study of the material body and the soul, as explained by Lord Krishna, the standard-bearer of Dhamma. Man works without attachment to the fruits of his actions and attains the true
Sri Bhagavan Uvacha – Lord Krishna spoke; kutah – from where; tva – to you at this difficult time; kasmalam – filth, idam – this sorrow; visame samuvasthitam – has come; anarya – those who do not know the value of life; justam – that which is practiced; asvarnyam – that which does not lead to higher worlds; akirti – that which causes infamy; Arjuna – O Arjuna.
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Lord Krishna said, “Arjuna! Where did you get these impurities? They are not at all suitable for one who knows the value of life. They do not lead to higher worlds, and moreover, they bring disgrace.”
Explanation: Lord Krishna, the Supreme Being, is the Abhissu. That is why Lord Krishna is spoken of as the Supreme Being throughout the Gita. Lord Krishna is the ultimate in the Supreme Being. The Supreme Being is understood in three stages. That is, it is experienced as Brahman (the all-pervading formless Brahman principle), Paramatma (the form of the Supreme Personality of Godhead residing in the hearts of all living beings), and Bhagavan (the Supreme Being, Lord Krishna). This concept of the Supreme Being is explained in the Srimad Bhagavatam (1.2.11) as follows:
The essence of speech is the duality of knowledge and knowledge. The Brahman, the Supreme Being, the Bhagavan, is the sound.
“The Supreme Being is experienced by philosophers in three stages. They are all distinct. Those stages of the Supreme Being are known as Brahman, Varamatma, and Bhagavan.” 189.
These three divine forms can be explained with the analogy of the sun. The sun also has three different forms: sunlight, solar image, and solar sphere. The one who studies only sunlight is a basic student. The one who understands the solar image is more advanced. The one who can enter the solar sphere is the
