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GĪTĀ-RAHASYA OR KARMA-YOGA
Hagae $ अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतातूंश्च नानुशोचन्ति पण्डिताः ॥११॥ न त्ववाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥ ridiculing way that if the Ātman is indestructible and permanent, even according to the Samkhya system, then his question, “How shall I kill so and so" was mere worthless talk.
The Blessed Lord said :- (11) You are lamenting for those, for whom you should not lament, and yet talk about Knowledge ! Knowers do not lament (whether) the dead or the not-dead.
[In this stanza it is stated that one should not lament whether life continues or has become extinct. Out of these, lamenting over one who is dead, is only natural; and it is proper to give advice not to do so. But a doubt having arisen as to why and in what manner it is possible to lament the fact of some one not being dead, commentators have indulged in a considerable amount of discussion on this point; and many have said that it is a matter of lamentation that the lives of fools and ignorant people should be spared. But, instead of hair-splitting in this way, we should interpret the word' lament' in a broad way, as meaning 'to feel happy or unhappy', or to mind'. All that is intended here is, that the Jñānin looks upon both these matters as one and the same. ] (12) Just realise that not only is it not that I was not in the past), but it is not that you and these kings were not (in the past); nor is it that all of us will not be again in the future.
[In commenting on this stanza, it is stated in the Ramānujabhāsya that, if both 'I'that is, the Supreme Being, and you and these kings', that is, the other Ātmans, existed in the past and will be born again in the future, then, according to this stanza, the Supreme Being, and the
