श्रीमद् भगवद्गीता

मूल श्लोकः

vihāya kāmānyaḥ sarvānpumāṅścarati niḥspṛhaḥ.

nirmamō nirahaṅkāraḥ sa śāṅtimadhigacchati৷৷2.71৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷2.71৷৷

 vihāya  parityajya  kāmān yaḥ  saṅnyāsī  pumān sarvān  aśēṣataḥ kātsnryēna  carati,  jīvanamātracēṣṭāśēṣaḥ paryaṭatītyarthaḥ.  niḥspṛhaḥ  śarīrajīvanamātrē.pi nirgatā spṛhā yasya saḥ niḥspṛhaḥ san,  nirmamaḥ  śarīrajīvanamātrākṣiptaparigrahē.pi mamēdam ityabhinivēśavarjitaḥ,  nirahaṅkāraḥ  vidyāvattvādinimittātmasaṅbhāvanārahitaḥ ityētat.  saḥ  ēvaṅbhūtaḥ sthitaprajñaḥ brahmavit  śāntiṅ  sarvasaṅsāraduḥkhōparamalakṣaṇāṅ nirvāṇākhyām  adhigacchati  prāpnōti brahmabhūtō bhavati ityarthaḥ৷৷
saiṣā jñānaniṣṭhā stūyatē৷৷

Sanskrit Commentary By Sri Ramanuja

৷৷2.71৷৷kāmyantē iti kāmāḥ śabdādayō viṣayāḥ.  yaḥ pumān  śabdādīn  sarvān  viṣayān  vihāya  tatra  niḥspṛhaḥ  mamatārahitaśca anātmani dēhē ātmābhimānarahitaḥ  carati sa  ātmānaṅ dṛṣṭvā  śāntim adhigacchati.
 

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

2.71 What are desired, they are called the objects of desire. These are sound and other sense-objects. The person, who wants peace must abandon all sense-objects such as sound, touch etc. He should have no longing for them. He should be without the sense of 'mineness' regarding them, as that sense arises from the misconception that the body, which is really non-self, is the self. He who lives in this way attains to peace after seeing the self.

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: