श्रीमद् भगवद्गीता

मूल श्लोकः

ēṣā brāhmī sthitiḥ pārtha naināṅ prāpya vimuhyati.

sthitvā.syāmantakālē.pi brahmanirvāṇamṛcchati৷৷2.72৷৷

English Commentary by Swami Sivananda

2.72 ēṣā this? brāhmī of rahmic? sthitiḥ state? pārtha O Partha? na not? ēnām this? prāpya having obtained? vimuhyati is deluded? sthitvā being established? asyām in this? antakālē at the end of life? api even? brahmanirvāṇam oneness with rahman? ṛcchati attains.Commentary: The state described in the previous verse -- to renounce everything and to live in rahman -- is the rahmic state or the state of rahman. 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 rahman throughout his life attains to the state of rahman or,rahma-Nirvana (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 not-Self ends."Thus in the Upanishads of the glorious hagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the second discourse entitled:The Sankhya Yoga.,

English Translation By Swami Adidevananda

2.72 This is the Brahmi-state, O Arjuna. None attaining to this is deluded. By abiding in this state even at the hour of death, one wins the self.

English Translation By Swami Gambirananda

2.72 O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.

English Translation By Swami Sivananda

2.72 This is the Brahmic seat (eternal state), O son of Pritha. Attaining to this, none is deluded. Being established therein, even at the end of life, one attains to oneness with Brahman.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

2.72 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!

English Translation of Abhinavgupta's Sanskrit Commentary By Dr. S. Sankaranarayan

2.72 Esa etc. This is the Brahman-existance by remaining, i.e., having dwalt in which, even for a moment, one attains the Supreme Brahman [after] one's body breaks. Thus [all the] four estions have been decided.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

2.72 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.

English Translation By By Dr. S. Sankaranarayan

2.72. O son of Prtha ! This is the Brahmanic state; having attained this, one never gets deluded [again]; and even by remaining in this [for a while] one attains at the time of death, the Brahman, the Tranil One.

English Translation by Shri Purohit Swami

2.72 O Arjuna! This is the state of the Self, the Supreme Spirit, to which if a man once attain, it shall never be taken from him. Even at the time of leaving the body, he will remain firmly enthroned there, and will become one with the Eternal."