Bhagavad Gita - Chapter 2 - Shloka (Verse) 72

व्याख्या-- 'एषा ब्राह्मी स्थितिः पार्थ'-- यह ब्राह्मी स्थिति है अर्थात् ब्रह्मको प्राप्त हुए मनुष्यकी स्थिति है। अहंकाररहित होनेसे जब व्यक्तित्व मिट जाता है, तब उसकी स्थिति स्वतः ही ब्रह्ममें होती है। कारण कि संसारके साथ सम्बन्ध रखनेसे ही व्यक्तित्व था। उस सम्बन्धको सर्वथा छोड़ देनेसे योगीकी अपनी कोई व्यक्तिगत स्थिति नहीं रहती।
अत्यन्त नजदीकका वाचक होनेसे यहाँ 'एषा' पद पूर्वश्लोकमें आये 'विहाय कामान्' 'निःस्पृहः निर्ममः' और 'निरहङ्कारः' पदोंका लक्ष्य करता है।
भगवान्के मुखसे 'तेरी बुद्धि जब मोहकलिल और श्रुतिविप्रतिपत्तिसे तर जायगी, तब तू योगको प्राप्त हो जायगा'--ऐसा सुनकर अर्जुनके मनमें यह जिज्ञासा हुई कि वह स्थिति क्या होगी? इसपर अर्जुनने स्थितप्रज्ञके विषयमें चार प्रश्न किये। उन चारों प्रश्नोंका उत्तर देकर भगवान्ने यहाँ वह स्थिति बतायी कि वह ब्राह्मी स्थिति है। तात्पर्य है कि वह व्यक्तिगत स्थिति नहीं है अर्थात् उसमें व्यक्तित्व नहीं रहता। वह नित्ययोगकी प्राप्ति है। उसमें एक ही तत्त्व रहता है। इस विषयकी तरफ लक्ष्य करानेके लिये ही यहाँ 'पार्थ' सम्बोधन दिया गया है।
'नैनां प्राप्य विमुह्यति'-- जबतक शरीरमें अहंकार रहता है, तभीतक मोहित होनेकी सम्भावना रहती है। परन्तु जब अहंकारका सर्वथा अभाव होकर ब्रह्ममें अपनी स्थितिका अनुभव हो जाता है, तब व्यक्तित्व टूटनेके कारण फिर कभी मोहित होनेकी सम्भावना नहीं रहती।
सत् और असत्को ठीक तरहसे न जानना ही मोह है। तात्पर्य है कि स्वयं सत् होते हुए भी असत्के साथ अपनी एकता मानते रहना ही मोह है। जब साधक असत्को ठीक तरहसे जान लेता है, तब असत्से उसका सम्बन्ध-विच्छेद हो जाता है (टिप्पणी प0 109) और सत्में अपनी वास्तविक स्थितिका अनुभव हो जाता है। इस स्थितिका अनुभव होनेपर फिर कभी मोह नहीं होता (गीता 4। 35)।
'स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति'-- यह मनुष्य-शरीर केवल परमात्मप्राप्तिके लिये ही मिला है। इसलिये भगवान् यह मौका देते हैं कि साधारण-से-साधारण और पापी-से-पापी व्यक्ति ही क्यों न हो, अगर वह अन्तकालमें भी अपनी स्थिति परमात्मामें कर ले अर्थात् जडतासे अपना सम्बन्ध-विच्छेद कर ले, तो उसे भी निर्वाण (शान्त) ब्रह्मकी प्राप्ति हो जायगी, वह जन्म-मरणसे मुक्त हो जायगा। ऐसी ही बात भगवान्ने सातवें अध्यायके तीसवें श्लोकमें कही है कि 'अधिभूत, अधिदैव और अधियज्ञ एक भगवान् ही हैं--ऐसा प्रयाणकालमें भी मेरेको जो जान लेते हैं, वे मेरेको यथार्थरूपसे जान लेते हैं अर्थात् मेरेको प्राप्त हो जाते हैं।' आठवें अध्यायके पाँचवें श्लोकमें कहा कि 'अन्तकालमें मेरा स्मरण करता हुआ कोई प्राण छोड़ता है, वह मेरेको ही प्राप्त होता है, इसमें सन्देह नहीं है।'दूसरी बात, उपर्युक्त पदोंसे भगवान् उस ब्राह्मी स्थितिकी महिमाका वर्णन करते हैं कि इसमें यदि अन्तकालमें भी कोई स्थित हो जाय, तो वह शान्त ब्रह्मको प्राप्त हो जाता है। जैसे समबुद्धिके विषयमें भगवान्ने कहा था कि इसका थोड़ा-सा भी अनुष्ठान महान् भयसे रक्षा कर लेता है (2। 40) ऐसे ही यहाँ कहते हैं कि अन्तकालमें भी ब्राह्मी स्थिति हो जाय, जडतासे सम्बन्ध-विच्छेद हो जाय, तो निर्वाण ब्रह्मकी प्राप्ति हो जाती है। इस स्थितिका अनुभव होनेमें जडताका राग ही बाधक है। यह राग अन्तकालमें भी कोई छोड़ देता है तो उसको अपनी स्वतःसिद्ध वास्तविक स्थितिका अनुभव हो जाता है।यहाँ यह शंका हो सकती है कि जो अनुभव उम्रभरमें नहीं हुआ, वह अन्तकालमें कैसे होगा? अर्थात् स्वस्थ अवस्थामें तो साधककी बुद्धि स्वस्थ होगी, विचार-शक्ति होगी, सावधानी होगी तो वह ब्राह्मी स्थितिका अनुभव कर लेगा; परन्तु अन्तकालमें प्राण छूटते समय बुद्धि विकल हो जाती है, सावधानी नहीं रहती--ऐसी अवस्थामें ब्राह्मी स्थितिका अनूभव कैसे होगा? इसका समाधान यह है कि मृत्युके समयमें जब प्राण छूटते हैं, तब शरीर आदिसे स्वतः ही सम्बन्ध-विच्छेद होता है। यदि उस समय उस स्वतःसिद्ध तत्त्वकी तरफ लक्ष्य हो जाय, तो उसका अनुभव सुगमतासे हो जाता है। कारण कि निर्विकल्प अवस्थाकी प्राप्तिमें तो बुद्धि, विवेक आदिकी आवश्यकता है, पर अवस्थातीत तत्त्वकी प्राप्तिमें केवल लक्ष्यकी आवश्यकता है (टिप्पणी प0 110) । वह लक्ष्य चाहे पहलेके अभ्याससे हो जाय, चाहे किसी शुभ संस्कारसे हो जाय, चाहे भगवान् या सन्तकी अहैतुकी कृपासे हो जाय लक्ष्य होनेपर उसकी प्राप्ति स्वतःसिद्ध है।यहाँ 'अपि' पदका तात्पर्य है कि अन्तकालसे पहले अर्थात् जीवित-अवस्थामें यह स्थिति प्राप्ति कर ले तो वह जीवन्मुक्त हो जाता है; परन्तु अगर अन्तकालमें भी यह स्थिति हो जाय अर्थात् निर्मम-निरहंकार हो जाय तो वह भी मुक्त हो जाता है। इसका तात्पर्य यह है कि यह स्थिति तत्काल हो जाती है। स्थितिके लिये अभ्यास करने, ध्यान करने, समाधि लगानेकी किञ्चिन्मात्र भी आवश्यकता नहीं है।भगवान्ने यहाँ कर्मयोगके प्रकरणमें 'ब्रह्मनिर्वाणम्' पद दिया है। इसका तात्पर्य है कि जैसे सांख्ययोगीको निर्वाण ब्रह्मकी प्राप्ति होती है (गीता 5। 2426) ऐसे ही कर्मयोगीको भी निर्वाण ब्रह्मकी प्राप्ति होती है। इसी बातको पाँचवें अध्यायके पाँचवें श्लोकमें कहा है कि सांख्ययोगी द्वारा जो स्थान प्राप्त किया जाता है, वही स्थान कर्मयोगीद्वारा भी प्राप्त किया जाता है।

अब ) उस उपर्युक्त ज्ञाननिष्ठाकी स्तुति की जाती है यह उपर्युक्त अवस्था ब्राह्मी यानी ब्रह्ममें होनेवाली स्थिति है अर्थात् सर्व कर्मोंका संन्यास करके केवल ब्रह्मरूपसे स्थित हो जाना है। हे पार्थ इस स्थितिको पाकर मनुष्य फिर मोहित नहीं होता अर्थात् मोहको प्राप्त नहीं होता। अन्तकालमें अन्तके वयमें भी इस उपर्युक्त ब्राह्मी स्थितिमें स्थित होकर मनुष्य ब्रह्ममें लीनतारूप मोक्षको लाभ करता है। फिर जो ब्रह्मचर्याश्रमसे ही संन्यास ग्रहण करके जीवनपर्यन्त ब्रह्ममें स्थित रहता है वह ब्रह्मनिर्वाणको प्राप्त होता है इसमें तो कहना ही क्या है।

To praise the steadfastness in knowledge (jnana-nishtha)—which has been demonstrated in various places briefly and in detail—for the purpose of engaging the qualified aspirant, he introduces the next verse with 'Saisha' (This very...) etc.

Anticipating the doubt—"If both the householder and the renunciate are enjoyers of liberation, then what is the use of Renunciation which is completely accomplished with difficulty?"—(he answers that) since obstacles are possible for those other than renunciates, Renunciation is required for the seeker of liberation (mumukshu); he states this with 'Esha' (This...).

He explains the 'Sthiti' (state) itself with 'Sarvam' (All...) etc. Regarding 'Na vimuhyati' (He is not deluded)—the negative particle 'na' is dragged down again for the sake of syntax; even if there is no delusion for the renunciate, the householder is often deluded due to causes like loss of wealth etc. The meaning is that, being distracted, he becomes devoid of the discrimination of Supreme Reality.

The described 'Brahmi sthiti'—which is steadfastness in Brahman preceded by the renunciation of all actions—having established oneself in that; attaining 'tam imam' (that very state) even in the fourth part of life (at the moment of death)—this is the meaning. He states the kaimutika-nyaya (the a fortiori argument/ "how much more so") suggested by the word 'api' (even) with "kimu vaktavyam" (what need be said) etc.

So thus, the meanings of the terms 'Tat' (That) and 'Tvam' (Thou), their unity which is the meaning of the sentence (Mahavakya), the liberation resulting from that knowledge alone (ekaki), and the means to that—all these have been principally demonstrated in individual verses; thus, the two steadfastnesses (nishthas) constituting the means and the goal have been established by the Chapter. [Here ends the Second Chapter in the commentary composed by Paramahamsa Srimad Anandagiri.]

Praising the steadfastness in knowledge (jnana-nishtha), He concludes with 'Esha' (This) etc. 'Esha'—means the described state of being in Brahman; the purport is remaining established verily as Brahman, having abandoned everything. The interpretation that "by the word Brahman, a Brahma-vit (knower of Brahman) is grasped here"—based on the Shruti "The knower of Brahman becomes Brahman alone"—was not done by the Acharya (Shankara); because when the meaning of the sentence can be sustained by the primary meaning, it is inappropriate to resort to a secondary meaning.

Having attained this state, he 'na vimuhyati'—does not get deluded, does not attain delusion. Remaining in this state of Brahman even in 'antakale'—meaning in old age—he 'richchhati'—attains—'nirvritim', i.e., Moksha (Liberation) in Brahman. What then need be said of the fact that he who remains established in Brahman starting from the prime of life attains Brahma-Nirvana?

The meaning of 'antakale' is not 'at the moment of death', because such a state is impossible at that time. Nor is the effort of remembrance possible for a helpless person at that time. Also, it would contradict His own statement in the verse 'Yam yam vapi' (Gita 8.6). Taking the commentary (Bhashya) "Nirvana in Brahman" as an implication (upalakshana), the meaning "Nirvana which is of the nature of Brahman" is also not contradictory. Or the meaning can be "that in which 'vanam'—meaning motion/transmigration—has departed (nirgatam)." Suggesting that "For you too, this nature of being overwhelmed by sorrow and delusion is not appropriate, but rather the nature of a Jivanmukta (is appropriate)," He addresses him as "Partha".

Or, suggesting that "For you, who are related to Me, remaining established in Me, Brahman, is proper," He says "Partha".

Thus, by this Second Chapter—propounding the supreme Self (target of 'Tat') as the very target of the term 'Tvam' (Thou); and principally displaying 'Jnana-nishtha' (steadfastness in knowledge) along with its characteristics as the direct cause of the cessation of sorrow and delusion, and subordinately displaying 'Yoga-nishtha' (steadfastness in Yoga) as the means to that—the two steadfastnesses constituting the means and the goal have been illuminated. [Here ends the Second Chapter in the 'Gita-Bhashya-Utkarsha-Dipika' composed by the learned Dhanpati, son of Ramakumar, the ornament of the Datta lineage and disciple of Srimat Paramahamsa Parivrajakacharya Balaswami Sripada.]

He concludes with 'Esha' etc. 'Brahmi sthiti'—state regarding Brahman, [or] characteristic. Even at the time of death, standing in this alone, one goes to Brahman; otherwise one attains another birth.

Praising the expounded 'Sankhya-yoga-nishtha' (steadfastness in knowledge/Sankhya)—which is attainable through Karma Yoga—by means of its fruit, He concludes with 'Esha' etc. This is the 'Brahmi' (state) described in the context of the characteristics of the Sthitaprajna. By the word 'Brahma' here, a 'Brahma-vit' (knower of Brahman) is meant; according to the Shruti "The knower of Brahman becomes Brahman indeed." This 'Brahmi sthiti' is the steadfastness (nishtha) of such a person. Having attained this steadfastness, a man is not deluded; he does not attain delusion again.

"Standing in this even at the time of death"—by this it is stated that this (knowledge), even if arisen once (sakrit), is fruitful, unlike meditation (upasana) which depends on long-term practice.

He 'richchhati'—attains—Brahman. Does he attain Brahman through 'gati' (movement/travel) like attaining another world? He says no—'Nirvanam'. 'Nirvanam' is that attainable Brahman in which 'vanam'—meaning movement/going—has departed (nirgatam). And there is the Shruti: "His pranas do not depart, they merge right here; being verily Brahman, he attains to Brahman." He speaks of the Jiva's attainment of Brahman merely through the dissolution of the adjunct of Prana, without any movement, just as the pot-space attains the status of great-space (upon the breaking of the pot).

From the word 'api' (even) in "even at the time of death," it is understood by aimutika-nyaya (the a fortiori argument) that he who stays in this state beginning from Brahmacharya (the first stage) attains Brahma-Nirvana.

The meaning of this chapter has been collected by Sripada Madhusudana thus: "Knowledge, and its means Action (Karma), and the purity of mind (result of Karma), and the fruit of that (purity) being 'Jnana-nishtha' (steadfastness in knowledge) alone—this has been proclaimed in this chapter.

This 'Sthiti' (state) in unattached action, preceded by the knowledge of the eternal Self, characterized by the signs of the Sthitadhi (one of steady wisdom), is 'Brahmi'—meaning that which leads to Brahman (Brahma-prapika). Having attained such a state of action, he 'na vimuhyati'—meaning he does not attain Samsara again. Remaining in this state even at the last stage of life, he attains 'Brahma-Nirvana'—meaning he goes to Brahman which is Nirvana (full of bliss); he attains the Atman which consists solely of happiness (sukha-ekatanam); this is the meaning.

Thus, for you—who did not know the true nature of the Self and that the action named 'war' is a means for Its attainment; who were deluded by the identification of the body as the Self; and who had turned away from battle due to that delusion—to pacify that delusion, the 'Sankhya-buddhi' regarding the eternal Self, and the 'buddhi' regarding Karma Yoga which consists of the performance of unattached action preceded by that (knowledge)—which are the means to the Yoga of Sthitaprajnata—have been spoken of in the Second Chapter.

That has been stated (in Gitartha Sangraha, verse 6): "The understanding of Sankhya and Yoga, which have as their objects the eternal Self and the effort of unattached action respectively, and which aim at the state of Sthitadhi, have been spoken of in the Second (Chapter) for the pacification of that delusion.

Praising the described steadfastness in knowledge (jnana-nishtha), He concludes with 'Esha' etc. 'Brahmi sthiti' means steadfastness in the knowledge of Brahman; it is 'esha'—of this kind.

Having attained this, a person whose inner faculty (antahkarana) is purified by the worship of the Supreme Lord does not get deluded; he does not attain the delusion of Samsara again.

Since, having remained in this (state) even for a moment during 'antakale'—meaning at the time of death—he 'richchhati'—attains—'Nirvana', meaning dissolution, in Brahman; what then need be said [of the fact that one attains it] having remained [in it] starting from childhood?

सब इच्छाओं के त्याग का अर्थ है अहंकार का त्याग। अहंकार रहित अवस्था निष्क्रिय अर्थहीन शून्य नहीं है। जहाँ भ्रान्तिजनित अहंकार समाप्त हुआ वहीं पर पूर्ण ज्ञानस्वरूप आत्मा प्रकाशित होता है। अपने हृदय में स्थित आत्मा को पहचानने का ही अर्थ है उसी समय सर्वत्र व्याप्त नित्य ब्रह्म को पहचानना। अहंकार के नष्ट होने पर नित्य चैतन्य आत्मा का अनुभव उससे भिन्न रहकर नहीं होता वरन् उसके साथ एकत्व का अनुभव ही होता है। अत इस साक्षात्कार को ब्राह्मी स्थिति कहा गया है।यहाँ एक शंका उठ सकती है कि क्या आत्मानुभव के पश्चात् भी हमें पुन मोहित होकर अहंकार से उत्पन्न दुखों का भोग हो सकता है ऐसे किसी पुनर्मोह का यहाँ निषेध करके भगवान् हमारे भय को दूर कर देते हैं और भी एक बात है कि आत्मसाक्षात्कार का युवावस्था में ही होना आवश्यक नहीं हैं। वृद्धावस्था अथवा जीवन के अन्तिम क्षणों में भी यदि मनुष्य अपने स्वयंसिद्ध नित्य स्वरूप को पहचान लेता है तब भी वह अनुभव ब्राह्मी स्थिति के लिए पर्याप्त है।मिथ्या का निषेध और सत्य का प्रतिपादन यही वह मार्ग है जिसका उपनिषदों में आत्मप्राप्ति के लिए उपदेश है। कर्मयोग उस ज्ञान का व्यावहारिक स्वरूप है जिसका निरूपण व्यासजी ने गीता में अपनी मौलिक शैली में किया है। अनासक्त भाव से सिद्धि और असिद्धि में समान रहते हुए कर्म करने का अर्थ है अहंकार के अधिकार को ही समाप्त करना और इस प्रकार अनजाने ही वहाँ उच्चतर सत्य की स्थापना करना। अस्तु वेदान्त के निदिध्यासन से गीता में वर्णित कर्मयोग की साधना भिन्न नहीं है। परन्तु अर्जुन भगवान् के केवल वाच्यार्थ को ही ग्रहण करता है और उसके मन में एक सन्देह उत्पन्न होता है जिसे वह तृतीय अध्याय के प्रारम्भ में व्यक्त करता है। अत अगले अध्याय में भगवान् श्रीकृष्ण कर्मयोग का विस्तारपूर्वक विवेचन करते हैं।conclusionँ़ तत्सदिति श्रीमद्भगवद्गीतासूपनिषस्तु ब्रह्मविद्यायांयोगाशास्त्रे श्रीकृष्णार्जुनसंवादे सांख्ययोगोनाम द्वितीयोऽध्याय।।इस प्रकार श्रीकृष्णार्जुन संवाद के रूप में ब्रह्मविद्या और योगशास्त्र स्वरूप श्रीमद्भगवद्गीतोपनिषद् का सांख्ययोग नामक दूसरा अध्याय समाप्त होता है।कपिल मुनि जी के सांख्य दर्शन के अर्थ में इस अध्याय का नाम सांख्ययोग नहीं है। यहाँ सांख्य शब्द का प्रयोग उसकी व्युत्पत्ति के आधार पर किया गया है जिसके अनुसार सांख्य का अर्थ हैं किसी विषय का युक्तियुक्त वह विवेचन जिसमें अनेक तर्क प्रस्तुत करने के पश्चात् किसी विवेकपूर्ण निष्कर्ष पर हम पहुँचते हैं। इस अर्थ में तत्त्वज्ञान से पूर्ण इस अध्याय को संकल्प वाक्य में सांख्ययोग कहा गया है।यह सत्य है कि मूल महाभारत में गीता के अध्यायों के अन्त में यह संकल्प वाक्य नहीं मिलते। किसी एक व्यक्ति को इनकी रचना का श्रेय देने के विषय में व्याख्याकारों में मतभेद है। तथापि यह स्वीकार किया जाता है कि एक अथवा अनेक विद्वानों ने प्रत्येक अध्याय के विषय का अध्ययन कर उसका उचित नामकरण किया है। गीता के सभी विद्यार्थियों के लिए वास्तव में ये नाम उपयोगी हैं। श्री शंकराचार्य जी ने इस विषय पर भाष्य नहीं लिखा है।

Therefore, 'Apuryamanam' (being filled) etc. [is stated].

The Yogi does not run outwards for the sake of desire; but rather, due to the nature of the senses... objects entering [him] do not create ripples (agitation), just as river currents do not agitate the ocean.

Thus, the third (question) is decided.

He concludes with 'Esha' etc. 'Brahmi sthiti'—state regarding Brahman, [or] characteristic. Situation is not stated, how is this said? To this he says 'Lakshanam'. The characteristic of the knower of Brahman is stated; this is the meaning. Because the answer to the question 'Kim prabhasheta' (2.54) etc. is stated by implication, there is no conclusion (Upasamhara). The explanation 'Even at the time of death, in the last age, the ascetic who remains in this state also attains Brahman; otherwise one attains another birth'—is incorrect regarding one who has renounced (Pravrajya) from Brahmacharya itself, due to being irrelevant; with this intention he explains 'Antakale api' (Even at the time of death). The attainment of Brahman by the wise is stated; is that immediately after the fall of that body, or otherwise? This is said regarding that expectation. 'Whence is this meaning intended by the Lord?' To this he says 'Yam yam'. 'Objection: Knowledge alone is the means to liberation, and when the cause is complete, the effect happens indeed; so how is the attainment of another body for the wise?' To this he says 'Jnaninam'. The material of Prarabdha karma is the impediment; that itself impedes the contemplation of Brahman at the time of death; this is the purport. 'Objection: All actions are destroyed by Knowledge itself?' To this he says 'Bhogena' (By enjoyment). 'Let there be destruction of Prarabdha karma by enjoyment alone; and that happened in the body in which knowledge arose; so how is there the commencement of another body?' To this he says 'Santi hi' (They exist indeed). How can those (actions) be enjoyed by one body alone?—this is the remainder. 'Saptajanmani' (seven births)—this is a Dvigu compound. 'For this reason also it is so'—to this he says 'Drishteh ca' (And from seeing). 'Bahu' (many) here is an indication of many (bodies). 'How is the attainment of many bodies for the wise seen?' To this he says 'Tatha hi' (Just so). 'Objection: If the wise also attain another body, then knowledge whose power is lost due to miseries like dwelling in the womb etc. would not be sufficient for liberation?' To this he says 'Nischita' (Certain). 'The delay of that knower is only that long, until he is not released; upon the cessation of action, he will attain Brahman'—this is the meaning. From Srutis like 'And they do not reach (Brahmaloka) by the path of light...' (Chandogya 4.15.5). And there is no dependence on the arrangement of bodies (Kaya-vyuha). From statements like 'That is like the reed-cotton' (Chandogya 5.24.3), 'That is like water on a lotus leaf' (Chandogya 4.14.3), 'The fire of knowledge... all actions' (4.37). But regarding Prarabdha, there is no contradiction, and due to absence of proof. And that scripture (Shaiva Agama) is not a proof. From the statement of censure: 'Relying on the doctrine of Akshapada, Kanada, Sankhya, and Yoga ascetics, those of little intelligence who defile the Veda.' Where there is praise, there it is only for the praise of Shiva-bhaktas, not truth. For they have no validity in meanings contrary to other texts. Thus indeed it is said in Varaha: 'This I create delusion quickly, which will delude people. And you, O mighty-armed Rudra, cause deluding scriptures to be made. Show untruths and falsities, O mighty-armed one. Make yourself manifest and make Me unmanifest.' In Naradiya: 'Rudra, prompted by Vishnu, created scriptures that are contemptible and mixed; the omnipresent one; the Rishis prompted by him; Dadhichi and others created Puranas according to the doctrine of that scripture. And Vaishnavas prompted by Vishnu created Brahmanas (texts) with Vedas. Pancharatra, and Bharata, and original Ramayana, and the Purana Bhagavata is called the Veda of Vishnu. Therefore, Shaiva Puranas are to be interpreted by non-contradiction with others.' Therefore, liberation of the wise indeed happens. But for Bhishma etc., there was absence of liberation at that moment. 'Remembering, he gives up'—this description of the present is indeed made. And that is stated in Garuda: 'Of the wise who are destined for gradual liberation (Krama-mukti), when the moment of leaving the body comes, then Vishnu-maya makes their mind external indeed.' And for others, remembrance does not occur then. In Brahmavaivarta: 'Those who worship Hari with devotion and knowledge matured over many births, the God (Hari) attains their memory at the end, and not otherwise.' 'Nirvana' means bodiless. From the dictionary 'Kaya, Bana, and Sharira' (are synonyms). And from the usage 'Supporting this Bana (body)'. The exposition of the word Nirvana is like 'Anindriyah' (Mahabharata 12.336.29) etc. Otherwise, how is the form of the Lord, well-known in all Puranas etc., reasonable? And there is no supreme Brahman other than the Lord. In Bhagavata: 'It is sounded as Brahman, Paramatma, Bhagavan'. 'Bhagavan the Supreme Brahman', 'O Janardana, the Supreme Brahman', 'Who is the Supreme Great Brahman' (Mahabharata 13.149.9). 'Since I transcend the perishable and am superior even to the imperishable' (15.18). 'Who is graspable by the suprasensuous among the Aptas'. 'There is no being equal to Narayana, nor will there be'. 'There is none equal to You, whence a greater, another?' (11.43)—from etc. And this should not be imagined because that Brahman is bodiless; because body is heard for Him too in 'Of the form of Bliss, immortal' (Mundaka 2.2.7), 'Golden light' (Taittiriya 3.10.6), 'Small space within this' (Chandogya 8.1.2) etc. If there were no form, it would be just 'Anandam' (Bliss), not 'Anandarupam' (of the form of Bliss). How could there be golden form for the formless, how smallness? And 'Situated in the small (space)' and 'Some in their own body'—etc., He is said to be embodied. From statements like 'Thousand-headed Purusha' (Rig Veda 8.4.17.1, Yajur Veda 31.1), 'Doer of golden color' (Mundaka 3.1.3), 'Sun-colored beyond darkness' (Yajur Veda 31.18), 'That has hands and feet everywhere' (13.13, Svetasvatara 3.16), 'Eyes everywhere and face everywhere' (Rig Veda 8.3.16.3, Yajur Veda 17.19). And from the chapter on Universal Form etc., He is determined to be possessed of form. And the Lord possesses extremely most perfect Knowledge, Lordship, Valor, Bliss, Fame, Glory, Power, etc. 'His supreme power is heard to be various indeed, and natural knowledge, strength, and action' (Svetasvatara 6.8). 'Who is All-knowing' (Mundaka 1.1.9, 2.2.7). 'Bliss of Brahman' (Taittiriya 2.4.1). 'Other beings live on a fraction of this very Bliss' (Brihadaranyaka 4.3.32). 'Beginningless, middleless, endless, of infinite valor, beautiful with infinite luster of thousands and lakhs'. 'In Me of infinite qualities, infinite, of infinite form by quality' (Bhagavata 6.4.48). 'I was the power of knowledge of the One of infinite power' (Bhagavata 3.9.24). 'That Fourth, all-seeing always' (Gaudapada Karika 1.12). 'That wise one knows the Self and the other' (Bhagavata 11.11.7). 'Who else in the world is a Bhagavat-padartha (entity of God) other than Mukunda?' (Bhagavata 3.18.21). 'Of the entire Lordship' (Vishnu Purana 6.5.74). 'Extremely perfect is Your happiness, knowledge, and beauty; and which is extremely improper to remember, or is capable of doing, beyond this'—from etc. All those are of mutually non-different forms. 'Knowledge, Bliss, Brahman' (Brihadaranyaka 3.9.28), 'He knew Bliss as Brahman' (Taittiriya 3.6), 'Truth, Knowledge, Infinite Brahman' (Taittiriya 2.1), 'Whose penance is consisting of knowledge' (Mundaka 1.1.9), 'O Bhaga (Lord), enter into the equal (Me), Svaha' (Taittiriya 1.4.3). In Paingi Khila: 'His form is not material, born of flesh, fat, and bone; nor from Yogihood, nor from Lordship; (but) of the form of Truth, Achyuta, Vibhu; of True Body, Happiness-scent, and Knowledge-light, of True Valor; Knowledge-Knowledge, Happiness-Happiness, He is Vishnu, the Supreme Imperishable'. In Brahmavaivarta etc.: 'This body of Mine is always Bliss, this is not made of Prakriti; and it is perfect everywhere, therefore I am Narayana'. That very thing He shows by Maya in limited forms etc. out of sport. And in Padma: 'He did not dwell in the womb of the Goddess, nor from Vasudeva; nor born from Raghava, nor from Jamadagni; Eternal Bliss, Undecaying also, of unfailing vision, thus He plays'. In Bhagavata (5.19.6): 'Not indeed is He the body, the dearest of the self-possessed, attached to the three worlds; the Supreme Lord Bhagavan Vasudeva enjoys that (Prakriti) as misery'. And from Skanda etc.: 'The ruler of heaven etc., Unborn, Repository of supreme happiness, this form of Knowledge; showing knowledge to the worlds, who went for the sake of His dear one stolen by the son of the sage. He whose feet are worshipped by Brahma, to delude people, wandered spreading the delight of those attached to women. Who is of inconceivable valor by fullness, and who Himself is the son of Dasharatha; to make Rudra's word true, the Unconquered stood like one conquered. Who, unconquered, conquered by devotion, did not indeed kill Gangeya (Bhishma); nor did the Compassionate one make Amba be accepted; who is other than Him? There (in Brahman) worldly attributes are not to be described. And where difference of higher and lower is understood, there inferiority is relative to the intellect of the ignorant; relative to the Universal Form elsewhere. And that is stated in Garuda: 'Perfect forms are equal by all forms. Still, considering the vision of the dull-witted, even Rishis indeed speak of higher and lower for the delusion of non-devotees.' And it should not be said here that 'something is by figurative usage'; because it is said 'due to inconceivable power and variety of objects'. And from Naradiya etc.: 'Forms like Rama, Krishna etc. are always perfect. And they are not different even by an atom, still You delude us.' Therefore, it is established that the direct knower attains the Supreme Brahman named Narayana, who is always possessed of groups of countless infinite qualities in all forms, and who is eternally devoid of all defects.

So thus, under the pretext of answering the four questions, all the characteristics of the Sthitaprajna have been stated as duties for the seeker of liberation (mumukshu). Now, praising the 'Sankhya-nishtha' (steadfastness in Knowledge)—which is the fruit of Karma Yoga—by means of its result, He concludes with 'Esha' etc. This 'Sthiti' (state), i.e., steadfastness—which was stated under the pretext of the characteristics of the Sthitaprajna, and was mentioned earlier in "This wisdom has been declared to you regarding Sankhya" (2.39)—which is characterized by the knowledge of the Supreme Self preceded by the renunciation of all actions, is 'Brahmi', meaning regarding Brahman.

O Partha! Having attained this state, 'whosoever' does not get deluded again. For indeed, there is no recurrence of ignorance that has been sublated by knowledge, because being beginningless, its (new) origination is impossible.

Remaining in this state 'antakale api'—meaning even in the final stage of life—he 'richchhati'—attains non-differently—'Brahma-nirvana', meaning Nirvana (liberation/bliss) in Brahman, or Nirvana which is of the nature of Brahman. What need be said of the fact that he who, having renounced from the very stage of Brahmacharya, remains established in this Brahmi state throughout his life, attains Brahma-nirvana?—this is the meaning of the word 'api' (even).

He concludes with 'Esha' (This) etc. This is 'Brahmi'—the state of one established in Brahman. Having attained this, he is not deluded; he does not attain delusion.

Remaining in this even for a moment at the 'antakale' (time of death), he attains 'Brahma-nirvana'—meaning Liberation in Purushottama (the Supreme Person).

Since the Gita is of the nature of the Upanishads, the word 'Brahman' here denotes 'Purushottama' alone. What need be said regarding one who is established in it from birth?—this is the sentiment.

[Here ends the Second Chapter in the commentary on Srimad Bhagavad Gita named 'Gitamritatarangini'.]

'Esha'—meaning the aforementioned 'Brahmi'—this 'Sthiti' (state) existing in Brahman; which implies remaining verily as Brahman having renounced all actions. O Partha! Having 'prapya'—attained or gained—this state, one 'na vimuhyati'—does not get deluded, does not attain delusion.

Having remained in this aforementioned Brahmi state 'antakale api'—meaning even in the final stage of life—he 'richchhati'—goes to or attains—'Brahma-nirvana', meaning the Bliss of Brahman (Brahma-nirvriti) or Moksha. What then need be said [of the fact that] he who, having renounced from the very stage of Brahmacharya, remains established in Brahman alone throughout his life, attains Brahma-nirvana?

[Here ends the Second Chapter in the Srimad Bhagavad Gita Bhashya composed by Srimat Shankara Bhagavat, the disciple of Srimat Paramahamsa Parivrajakacharya Sri Govinda Bhagavatpujyapada.]

Praising the described steadfastness of the one possessed of Yoga (Yogavan), He concludes with 'Esha' etc.

Since Brahman is faultless and equal, belonging to That very (Brahman) is 'Brahmi'—meaning the state related to Brahman, or characterized by the signs of the Sthitadhi (one of steady wisdom).

Remaining in this, he attains 'Brahma-sukha' (the happiness of Brahman).

एषा this? ब्राह्मी of Brahmic? स्थितिः state? पार्थ O Partha? न not? एनाम् this? प्राप्य having obtained? विमुह्यति is deluded? स्थित्वा being established? अस्याम् in this? अन्तकाले at the end of life? अपि even? ब्रह्मनिर्वाणम् oneness with Brahman? ऋच्छति attains.Commentary The state described in the previous verse -- to renounce everything and to live in Brahman -- is the Brahmic state or the state of Brahman. If one attains to this state one is never deluded. He attains Moksha if he stays in that state even at the hour of his death. It is needless to say that he who gets establised in Brahman throughout his life attains to the state of Brahman or,BrahmaNirvana (Cf.VIII.5?6).Maharshi Vidyaranya says in his Panchadasi that Antakala here means the moment at which Avidya or mutual superimposition of the Self and the notSelf ends.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the second discourse entitledThe Sankhya Yoga.,

O Partha, esa, this, the aforesaid; is brahmisthitih, the state of being established in Brahman, i.e. continuing (in life) in indentification with Brahman, after renouncing all actions.
Na vimuhyati, one does not become deluded; prapya, after attaining ; enam, this Rcchati, one attains; brahma-nirvanam, identification with Brahman, Liberation; sthitva, by being established; asyam, in this, in the state of Brahman-hood as described; api, even; anta-kale, in the closing years of one's life. What need it be said that, one who remains established only in Brahman during the whole life, after having espoused monasticism even from the stage of celibacy, attains indetification with Brahman!

This state of performing disinterested work which is preceded by the knowledge of the eternal self and which is characterised by firm wisdom, is the Brahmi-state, which secures the attainment of the Brahman (the self). After attaining such a state, he will not be deluded, i.e., he will not get again the mortal coil. Reaching this state even during the last years of life, he wins the blissful Brahman (the self) i.e., which is full of beatitude. The meaning is that he attains the self which is constituted of nothing but bliss.
Thus in the second chapter, the Lord wanted to remove the delusion of Arjuna, who did not know the real nature of the self and also did not realize that the activity named 'war' (here an ordained duty) is a means for attaining the nature of Sankhya or the self. Arjuna was under the delusion that the body is itself the self, and dominated by that delusion, had retreated from battle. He was therefore taught the knowledge called 'Sankhya' or the understanding of the self, and Yoga or what is called the path of practical work without attachment. These together have as their objective the attainment of steady wisdom (Sthitaprajnata)
This has been explained in the following verse by Sri Yamunacarya: Sankhya and Yoga, which comprehend within their scope the understanding of the eternal self and the practical way of disinterested action respectively, were imparted in order to remove Arjuna's delusion.
Through them the state of firm wisdom can be reached.