We grieve or feel helpless and unhappy at the decay of things, knowing that we have no power to stop the same. This grief benumbs our abilities, weakens our daring, saps up our courage and removes our hopes and joy. S(h)ochya is that which deserves grief, that which has legitimate basis for sorrow. When some one dies, there is sadness even if death is a relief to a person who was suffering extreme pain. Death is synonymous with mourning and can be called s(h)ochya universally. There is very often personal s(h)ochya also. The same event may revoke contrasting emotions in different persons. There goes the saying One man’s meat is another man’s poison ! This is individual s(h)ochya. An object of sorrow or s(h)oka is called s(h)ochya, be it an event or an experience. A situation that does not cause sorrow is called as(h)ochya. Krishna says that Arjuna was grieving where it was not warranted and that Panditas do not entertain any grief. Panda means self-knowledge and the one who has self-knowledge is Pandita. The really wise have realized the Eternal Reality between all phenomenal changes and do not grieve at the decay and the death of the finite and the mortal. Every day we do not condole the death of the day, for we know that the sun has really not “gone”, that it has gone only to rise back in twelve hours ! Any of our breaths can be the last ! There is a gap between every inhalation and exhalation. Only when the next breath comes, we are sure the previous breath was not the last. This verse makes a distinction between one who has breathed his last and one who has not. Men of wisdom do not entertain any grief for either the dead or for the not dead. This is hinted because Arjuna was talking about the imminent deaths of his teachers and family members. Destruction is involved in a battle field and this is one reason. Krishna hints that what should be discussed is Atma, which is not subject to death. A wise man does not look upon anything as a source of sorrow because there is no source of sorrow. What can cause sorrow? It can be only Yourself (atma) Or A source other than yourself (anatma) Analysing atma and anatma from this perspective of sorrow to oneself, is the Gita’s sole subject matter. Arjuna’s grief was due to his not knowing the difference between atma and anatma. Knowing the difference is viveka, which can only solve the problem. This important verse identifies the subject matter of Gita as atma-anatma-viveka and states the result of that viveka – knowing themselves, the wise do not grieve. From the practical person’s standpoint, any sorrow is not result-producing and hence is not legitimate. From a pragmatist’s point of view, sorrow is not going to help you, in any way. Thus we see that sorrow is born out of confusion, aviveka. What is subject to change will definitely change. Grief therefore is never legitimate. If we understand everything from the standpoint of Atma, there is no sorrow. From anyother point also, sorrow is not reasonable. Gita only says that sorrow is something to be enquired into and understood. We will next discuss that atma is satya (real) and anatma is mithya (false). Just as the svarupa (basic property) of water is not affected by the wave, the svarupa of the atma, sat-chit-ananda is not affected by anatma. This is the subject matter discussed in the Gita, starting with this verse. To begin the teaching with the statement “There is no room for sorrow” in this verse, is therefore a very effective beginning, even though a negative particle was used. Thus we conclude that those who have realized the Eternal and Blissful Truth have no sorrow for the “change”, they perceive in the phenomenal world of happenings. Love, Chithra.