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Bhagavad-gītā 2.8

न हि प्रपश्यामि ममापनुद्याद् - यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूभावसपत्‍नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥
na hi prapaśyāmi mamāpanudyād
[na hi prapashyaami mamaapanudyaad]
yac chokam ucchoṣaṇam indriyāṇām
[yach chokam uchchoshanam indriyaanaam]
avāpya bhūmāv asapatnam ṛddhaṁ
[avaapya bhoomaav asapatnam riddham]
rājyaṁ surāṇām api cādhipatyam
[raajyam suraanaam api chaadhipatyam]
Word-for-word
na — do not hi — certainly prapaśyāmi — I see mama — my apanudyāt — can drive away yat — that which śokam — lamentation ucchoṣaṇam — drying up indriyāṇām — of the senses avāpya — achieving bhūmau — on the earth asapatnam — without rival ṛddham — prosperous rājyam — kingdom surāṇām — of the demigods api — even ca — also ādhipatyam — supremacy .
Blended reading (Sanskrit + English inline)
na hi prapaśyāmi mamāpanudyād
na
do not
hi
certainly
prapaśyāmi
I see
mama
my
apanudyāt
can drive away
yac chokam ucchoṣaṇam indriyāṇām
yat
that which
śokam
lamentation
ucchoṣaṇam
drying up
indriyāṇām
of the senses
avāpya bhūmāv asapatnam ṛddhaṁ
avāpya
achieving
bhūmau
on the earth
asapatnam
without rival
ṛddham
prosperous
rājyaṁ surāṇām api cādhipatyam
rājyam
kingdom
surāṇām
of the demigods
api
even
ca
also
ādhipatyam
supremacy .
Important Words
  • śokam — grief
    The chapter is named śoka-mohau — grief and delusion. Naming the disease precisely is half the cure; Arjuna here gives the disease its right name.
  • ucchoṣaṇam — drying up
    From ud-√śuṣ — to dry up completely. The grief is parching the senses themselves. The image is of a riverbed under the sun — what once carried life now cracks.
  • indriyāṇām — of the senses
    Genitive plural. The grief is not only mental — it has reached and is desiccating the very organs of action and perception. The body itself is failing under the weight of misplaced lamentation.
  • asapatnam — unrivaled
    A + sapatna — without a rival, without a co-claimant. Arjuna imagines the highest material outcome — unrivaled rule on earth — and dismisses it. The verse measures the depth of his śoka by the height of what cannot remedy it.
  • ādhipatyam — sovereignty
    Even the rule of the devas would not suffice. The verse closes by reaching the ceiling of karma-kāṇḍa rewards and finding it too low. Only a teaching above karma-kāṇḍa can answer this grief — which is exactly what follows.
I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna spells out the depth of his grief: no earthly conquest, no celestial throne can dry the wound. By itself the verse confesses that his crisis is no longer about war strategy but about meaning — material reward cannot reach it.
Further notes (विवरण · Vivaraṇa)
Indriyāṇām ucchoṣaṇam (a 'drier-up of the senses') is a vivid metaphor: grief evaporates vital strength. By naming sovereignty over devas as inadequate, Arjuna preempts any 'fight and you'll gain heaven' counsel — which makes Kṛṣṇa's later turn (2.11 onwards) to ātman knowledge rather than reward all the more pointed.
Prose order (अन्वय · Anvaya)
भूमौ असपत्नम् ऋद्धम् राज्यम् सुराणाम् च आधिपत्यम् अपि अवाप्य, मम इन्द्रियाणाम् उच्छोषणम् यत् शोकम् अपनुद्यात्, (तत्) न हि प्रपश्यामि ।
bhūmau asapatnam ṛddham rājyam surāṇām ca ādhipatyam api avāpya, mama indriyāṇām ucchoṣaṇam yat śokam apanudyāt, (tat) na hi prapaśyāmi |
Even if I obtained an unrivalled, prosperous kingdom on earth and the very sovereignty of the gods, I cannot foresee what would dispel this grief that is drying up my senses.
Word split (पदच्छेद · Padaccheda)
न हि प्रपश्यामि मम अपनुद्यात् यत् शोकम् उच्छोषणम् इन्द्रियाणाम् । अवाप्य भू-अौ अस-पत्नम् ऋद्धम् राज्यम् सुराणाम् अपि च आधिपत्यम् ॥
na hi prapaśyāmi mama apanudyāt yat śokam ucchoṣaṇam indriyāṇām | avāpya bhū-aau asa-patnam ṛddham rājyam surāṇām api ca ādhipatyam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न हि प्रपश्यामि na hi prapaśyāmi प्र+√दृश् pres. (present) 1sg.par. (parasmaipada / active voice), with न हि I do not at all foresee
मम mama अस्मद् (pron. (pronoun)) gen.sg. (genitive singular) my
अपनुद्यात् apanudyāt अप+√नुद् opt. (optative) 3sg.par. (parasmaipada / active voice) would drive away
यत् yat यद् (rel.) nom.sg. (nominative singular)n. what / that which
शोकम् śokam शोक (m.) acc.sg. (accusative singular) grief
उच्छोषणम् ucchoṣaṇam उच्छोषण (adj.) acc.sg. (accusative singular), 'drying up' the dryer-up
इन्द्रियाणाम् indriyāṇām इन्द्रिय (n.) gen.pl. (genitive plural) of the senses
अवाप्य avāpya अव+√आप् abs. (absolutive) having obtained
भूमौ bhūmau भूमि (f.) loc.sg. (locative singular), (here read भू-अौ from sandhi भूमावसपत्नम्) on the earth
असपत्नम् asapatnam अ + सपत्न (adj.) acc.sg. (accusative singular)n., 'without rivals' unrivalled
ऋद्धम् ṛddham ऋद्ध p.p.p. (past passive participle) acc.sg. (accusative singular)n. prosperous
राज्यम् rājyam राज्य (n.) acc.sg. (accusative singular) kingdom
सुराणाम् surāṇām सुर (m.) gen.pl. (genitive plural) of the gods
अपि api ind. (indeclinable), even even
च ca ind. (indeclinable), and and
आधिपत्यम् ādhipatyam आधिपत्य (n.) acc.sg. (accusative singular) sovereignty
Purport

Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Śrī Kṛṣṇa. He could understand that his so-called knowledge was useless in driving away his problems, which were drying up his whole existence; and it was impossible for him to solve such perplexities without the help of a spiritual master like Lord Kṛṣṇa. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can be given only by a spiritual master like Kṛṣṇa. Therefore, the conclusion is that a spiritual master who is one hundred percent Kṛṣṇa conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is a master in the science of Kṛṣṇa consciousness, regardless of his social position, is the real spiritual master. kibā vipra, kibā nyāsī, śūdra kene naya yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya “It does not matter whether a person is a vipra [learned scholar in Vedic wisdom], or is born in a lower family, or is in the renounced order of life – if he is a master in the science of Kṛṣṇa, he is the perfect and bona fide spiritual master.” ( Caitanya-caritāmṛta, Madhya 8.128 ) So without being a master in the science of Kṛṣṇa consciousness, no one is a bona fide spiritual master. It is also said in the Vedic literature: ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ avaiṣṇavo gurur na syād vaiṣṇavaḥ śva-paco guruḥ “A scholarly brāhmaṇa, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaiṣṇava, or expert in the science of Kṛṣṇa consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaiṣṇava, or Kṛṣṇa conscious.” ( Padma Purāṇa ) The problems of material existence – birth, old age, disease and death – cannot be counteracted by accumulation of wealth and economic development. In many parts of the world there are states which are replete with all facilities of life, which are full of wealth and economically developed, yet the problems of material existence are still present. They are seeking peace in different ways, but they can achieve real happiness only if they consult Kṛṣṇa, or the Bhagavad-gītā and Śrīmad-Bhāgavatam – which constitute the science of Kṛṣṇa – through the bona fide representative of Kṛṣṇa, the man in Kṛṣṇa consciousness. If economic development and material comforts could drive away one’s lamentations for family, social, national or international inebrieties, then Arjuna would not have said that even an unrivaled kingdom on earth or supremacy like that of the demigods in the heavenly planets would be unable to drive away his lamentations. He sought, therefore, refuge in Kṛṣṇa consciousness, and that is the right path for peace and harmony. Economic development or supremacy over the world can be finished at any moment by the cataclysms of material nature. Even elevation into a higher planetary situation, as men are now seeking on the moon planet, can also be finished at one stroke. The Bhagavad-gītā confirms this: kṣīṇe puṇye martya-lokaṁ viśanti. “When the results of pious activities are finished, one falls down again from the peak of happiness to the lowest status of life.” Many politicians of the world have fallen down in that way. Such downfalls only constitute more causes for lamentation. Therefore, if we want to curb lamentation for good, then we have to take shelter of Kṛṣṇa, as Arjuna is seeking to do. So Arjuna asked Kṛṣṇa to solve his problem definitely, and that is the way of Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
8. I do not see who can remove this sorrow which is drying up my senses, even if I attain an unrivalled prosperous kingdom on earth and even sovereignty over devas.
Commentary

“But you have a friendly relationship with Me, not one of respect. Therefore how can I make you a student? You should thus surrender to someone like Veda Vyāsa, whom you greatly revere.” Arjuna answers with this verse. “I do not see even one person at all (pra paśyāmi: pra indicates “to a high degree”) in all three worlds except You who can remove (apanudyāt) my sorrow. I do not know anyone more intelligent that Yourself—even Bṛhaspati. Therefore, to whom else should one who is full of sorrow surrender? Due to that sorrow (yad) my senses have dried up completely, just as intense summer heat dries up completely (utśoṣa means utkarṣeṇa śoṣa) a small pond.” “Now you are full of grief, but if you fight, by conquering the enemy you will attain a kingdom. Absorbing yourself in the enjoyment of that kingdom, your grief will disappear.” “Even if I attain a kingdom over the whole earth, or sovereignty in Svarga, controlling all the devatās, my senses will still be dried up.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
8. I do not see what can remove this sorrow which is drying up my senses, even if I attain an unrivalled, prosperous kingdom on earth or sovereignty over the devas.
Commentary

“You are knowledgeable of the scriptures. Carry out action after considering your own benefit in light of the scriptures. Why should you be a disciple of me, a friend?” “I do not see what action will remove my lamentation.” He defines that lamentation. “It is drying up my senses. Therefore, to destroy this lamentation, I surrender to you.” In a similar way, the purpose of śruti is shown: so’haṁ bhagavaḥ śocāmi taṁ māṁ bhavān śokasya pāraṁ tārayatu I am lamenting. May your lordship deliver me from lamentation. Chāndogya Upaniṣad 7.1.3 [Note: Nārada is speaking to Sanatkumāra.] “Now, you surrender to me because you are afflicted with lamentation. You will be free of lamentation when you fight and gain an increase in happiness.” “If I am victorious, I will have an undisputed kingdom, and if I am killed I will gain sovereignty over devas in svarga. But still, that will not drive away my lamentation, for it says in the śruti: tad yatheha karma-jito lokaḥ kṣīyata evam evāmutra puṇya-jito lokaḥ kṣīyate The world attained in this life through karma dissipates, and the world attained in the next life through punya also dissipates. Chāndogya Upaniṣad 8.1.6 The happiness of this life and the next, attained through fighting, will not extinguish the lamentation. Since fighting will not take away my lamentation, please tell me how fighting is beneficial.”

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Reconfirms complete dependence and faith

No other means to drive away grief
Any sastra or person cannot help
Even victory or opulence cannot dispel Arjuna’s lamentation
Arjuna proclaims that even an unrivalled kingdom on earth or supremacy like demigods cannot help him

PRACTICAL APPLICATION OF TEXTS 2.7 – 2.9

One can surrender to spiritual master when he realizes:

He cannot independently solve material perplexities
Fully taking shelter of Krishna is ‘the only way’ to alleviate pain and despondency
Focus of Learning

(a) The purport (essence) of the verse is to “Approach a bona-fide spiritual master (one in bona-fide

parampara) to come out of material perplexities and for proper guidance to execute the purpose

of life”

A person with a bona-fide spiritual master is supposed to know everything
Thus one should not remain in material perplexities but approach a spiritual master

(b) Analogy: Material perplexity and forest fire – Both happen without desire and without being set

by anyone

(c) Definition of ‘Man in material perplexity’ – One who does not understand the problems of life

Ref. Brhad Aranyaka Upanisad – It defines such a perplexed person as a miser (krpana)
Definition of a ‘Miser’ –
One who does not utilise the most valuable asset of a living entity – human form – to solve all the problems of life
One who wastes their time in material bodily conception by being overly affectionate to family life, wife and children (same as animals)
Suffers from “Skin disease” which refers to attachment to family life: wife, children and other members. 2 aspects of “skin disease”:

▪ Thinks that, ‘I can protect and save the family members from death’

▪ Thinks that ‘The family can save me’

Quits life like cats and dogs, without understanding self-realisation

(d) Definition of ‘Brahmana’ – Intelligent and utilizes the human body to solve all problems of life –

(Ref. Brhad Aranyaka Upanisad)

(e) Setting the mood of understanding the ‘knowledge of Bhagavad-gita’ – ‘Arjuna’ vs ‘Mundane

Scholar’

Correct mood – ‘Arjuna’ stops friendship and surrenders to Krishna as the first disciple of Bhagavad-gita
Incorrect mood – ‘Mundane scholar’ – They say that there is no need to submit to Krishna but to “Unborn within Krishna” – Therefore he is called the greatest fool with respect to understanding Bhagavad-gita
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.8 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
2.6 - 2.8 If you say, 'After beginning the war, if we withdraw from the battle, the sons of Dhrtarastra will slay us all forcibly', be it so. I think that even to be killed by them, who do not know the difference between righteousness and unrighteousness, is better for us than gaining unrighteous victory by killing them. After saying so, Arjuna surrendered himself at the feet of the Lord, overcome with dejection, saying. 'Teach me, your disciple, who has taken refuge in you, what is good for me.'
Śrī Abhinavagupta Classical
Translation
2.8 See Comment under 2.10
Swami Sivananda Classical
Translation
2.8 I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.
Commentary

2.8 न हि not? प्रपश्यामि I see? मम my? अपनुद्यात् would remove? यत् that? शोकम् grief? उच्छोषणम् drying up? इन्द्रियाणाम् of my senses? अवाप्य having obtained? भूमौ on the earth? असपत्नम् unrivalled? ऋद्धम् prosperous? राज्यम् dominion? सुराणाम् over the gods? अपि even? च and? आधिपत्यम् lordship.No commentary.

Swami Gambhīrānanda Classical
Translation
2.8 Because, I do not see that which can, even after aciring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, remove my sorrow (which is) blasting the senses.
Shri Purohit Swami Classical
Translation
2.8 For should I attain the monarchy of the visible world, or over the invisible world, it would not drive away the anguish which is now paralysing my senses."
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 2.7 BG 6.22 BG 9.21 SB 1.2.8 SB 6.9.34 SB 11.6.10 CC Madhya 19.149 CC Madhya 22.42 CC Antya 20.30 Kaṭha Upaniṣad 1.1.27BRS 1.2.255
Concepts
Bhava
Related lectures
Personal Guidance
Material remedies — kingdoms, possessions, even spiritual powers — cannot heal grief that is rooted in misidentification with the body.
Practical Applications
  • Stop seeking material remedies for spiritual problems.
  • When you feel chronically dissatisfied, examine whether you are chasing the wrong category of solution.
  • Acknowledge that no promotion, relationship, or possession can permanently lift bodily-platform grief.
Reflection Questions
  • What material remedy am I still chasing for a problem only Krishna can resolve?
  • Where would I rather have a 'kingdom' than the truth?
Analogy

A sick man offered the entire kingdom for his recovery would still refuse it if the fever burns on. Arjuna says: even sovereignty over earth and heaven could not cool this grief. The verse names the limit of all material remedies for an inner wound.

Stories
King Yayāti's thousand years of pleasure

Cursed with old age, Yayāti borrowed the youth of his son Pūru and spent a thousand years exhausting every pleasure of the senses. At the end he confessed: 'The fire of desire is not quenched by enjoying it; it burns brighter, as fire burns brighter when fed with ghee.'

He returned the youth to Pūru and went to the forest. Arjuna's verse — even the kingdom of the demigods cannot dry up this grief — names the same truth from the other side: no quantity of material gain can heal a wound in the soul.

📝 My note

Source: vedabase.io

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