श्रीमद् भगवद्गीता

मूल श्लोकः

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।

निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।
 

English Commentary By Swami Sivananda

2.71 विहाय abandoning, कामान् desires, यः that, सर्वान् all, पुमान् man, चरति moves about, निःस्पृहः free from longing, निर्ममः devoid of mineness, निरहंकारः without egoism, सः he, शान्तिम् to peace, अधिगच्छति attains.

Commentary:
That man who lives destitute of longing, abandoning all desires, without the senses of I and mine, who is satisfied with the bare necessities of life, who does not care even for those bare necessities of life, who has no attachment even for the bare necessities of life, attains Moksha or eternal peace. (Cf.II.55).

Sanskrit Commentary By Sri Shankaracharya

।।2.71।।

 विहाय  परित्यज्य  कामान् यः  संन्यासी  पुमान् सर्वान्  अशेषतः कात्स्न्र्येन  चरति  जीवनमात्रचेष्टाशेषः पर्यटतीत्यर्थः।  निःस्पृहः  शरीरजीवनमात्रेऽपि निर्गता स्पृहा यस्य सः निःस्पृहः सन्  निर्ममः  शरीरजीवनमात्राक्षिप्तपरिग्रहेऽपि ममेदम् इत्यभिनिवेशवर्जितः  निरहंकारः  विद्यावत्त्वादिनिमित्तात्मसंभावनारहितः इत्येतत्।  सः  एवंभूतः स्थितप्रज्ञः ब्रह्मवित्  शान्तिं  सर्वसंसारदुःखोपरमलक्षणां निर्वाणाख्याम्  अधिगच्छति  प्राप्नोति ब्रह्मभूतो भवति इत्यर्थः।।
सैषा ज्ञाननिष्ठा स्तूयते।।

English Translation By Swami Sivananda

2.71 That man attains peace who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

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

2.71 Sah puman, that man who has become thus, the sannyasin, the man of steady wisdom, the knower of Brahman; adhi-gacchati, attains; santim, peace, called Nirvana, consisting in the cessation of all the sorrows of mundane existence, i.e. he becomes one with Brahman; yah, who; vihaya, after rejecting; sarvan, all; kaman, desires, without a trace, fully; carati, moves about, i.e. wanders about, making efforts only for maintaining the body; nihsprhah, free from hankering, becoming free from any longing even for the maintenance of the body; nirmamah, without the idea of ('me' and) 'mine', without the deeprooted idea of 'mine' even when accepting something needed merely for the upkeep of the body; and nir-ahankarah, devoid of pride, i.e. free from self esteem owing to learning etc. This steadfastness in Knowledge, which is such, is being praised: