श्रीमद् भगवद्गीता

मूल श्लोकः

ēṣā brāhmī sthitiḥ pārtha naināṅ prāpya vimuhyati.

sthitvā.syāmantakālē.pi brahmanirvāṇamṛcchati৷৷2.72৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷2.72৷৷

 ēṣā  yathōktā  brāhmī  brahmaṇi bhavā iyaṅ  sthitiḥ  sarvaṅ karma saṅnyasya brahmarūpēṇaiva avasthānam ityētat. hē  pārtha, na ēnāṅ  sthitiṅ  prāpya  labdhvā na  vimuhyati  na mōhaṅ prāpnōti.  sthitvā asyāṅ  sthitau brāhmyāṅ yathōktāyāṅ  antakālē.pi  antyē vayasyapi  brahmanirvāṇaṅ  brahmanirvṛtiṅ mōkṣam  ṛcchati  gacchati. kimu vaktavyaṅ brahmacaryādēva saṅnyasya yāvajjīvaṅ yō brahmaṇyēva avatiṣṭhatē sa brahmanirvāṇamṛcchati iti৷৷
iti śrīmatparamahaṅsaparivrājakācāryasya śrīgōvindabhagavatpūjyapādaśiṣyasya

śrīmacchaṅkarabhagavataḥ kṛtau śrīmadbhagavadgītābhāṣyē

dvitīyō.dhyāyaḥ৷৷

Sanskrit Commentary By Sri Ramanuja

৷৷2.72৷৷ ēṣā  nityātmajñānapūrvikā asaṅgakarmaṇi  sthitiḥ  sthitadhīlakṣaṇā  brāhmī  brahmaprāpikā. īdṛśīṅ karmasthitiṅ  prāpya na vimuhyati  na punaḥ saṅsāram āpnōti.  asyāṅ  sthityām antimē api vayasi  sthitvā brahma nirvāṇam ṛcchati  nirvāṇamayaṅ brahma gacchati, sukhaikatānam ātmānam āpnōti ityarthaḥ.
ēvam ātmayāthātmyaṅ yuddhākhyasya ca karmaṇaḥ tatprāptisādhanatām ajānataḥ śarīrātmajñānēna mōhitasya tēna ca mōhēna yuddhāt nivṛttasya tanmōhaśāntayē nityātmaviṣayā sāṅkhyabuddhiḥ tatpūrvikā ca asaṅgakarmānuṣṭhānarūpakarmayōgaviṣayā buddhiḥ sthitaprajñatāyōgasādhanabhūtā dvitīyē.dhyāyē prōktā. taduktam 'nityātmāsaṅgakarmēhāgōcarā sāṅkhyayōgadhīḥ. dvitīyē sthitadhīlakṣyā prōktā tanmōhaśāntayē৷৷' (gītārthasaṅgrahē 6) iti.


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 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!