Bhagavad-gītā 2.72
Blended reading (Sanskrit + English inline)
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brāhmī
—
relating to brahman
Feminine adjective of brahman — *brahman-pertaining*. Modifying sthiti (state). The Gauḍīya commentaries gloss brāhmī sthiti as the established state of self-realization that opens directly into the Lord — not Advaita's monism but the brahma-bhūta state of 18.54 that leads to parā-bhakti.
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sthitiḥ
—
state, condition
From √sthā — to stand. The same root as sthita-prajña, sthita-dhīḥ. The final substantive of the chapter names the *condition* — the standing — that the chapter has been describing throughout.
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vimuhyati
—
is bewildered
From vi-√muh — to be confused. Echoes 2.13's na muhyati. The chapter opened with the dhīra who is not bewildered by bodily transitions; it closes with the practitioner who, having reached this state, is not bewildered again *ever*. The verb returns transformed.
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anta - kāle
—
at the time of death
Compound locative — *at the end-time*. The crucial moment. The Gītā's later teaching (chapter 8) will elaborate on consciousness at death; this verse first names its importance. The state must hold *even there*.
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brahma - nirvāṇam
—
the brahman-cessation
Compound — *the extinction-into-brahman*. Nirvāṇa here is not Buddhist śūnya but the cessation of separate material existence into the spiritual reality. The Gauḍīya line reads brahma-nirvāṇa as entry into the Lord's effulgence as the preliminary stage of brahma-bhūta, with full bhakti as the further goal.
Plain meaning (तात्पर्य · Tātparya)
Further notes (विवरण · Vivaraṇa)
Prose order (अन्वय · Anvaya)
Word split (पदच्छेद · Padaccheda)
Grammar (व्याकरण · Vyākaraṇa)
| Sanskrit | IAST | Grammar | Meaning |
|---|---|---|---|
| एषा | eṣā | एतद् (dem. (demonstrative)) nom.sg. (nominative singular)f. | this |
| ब्राह्मी | brāhmī | ब्राह्म (adj.) nom.sg. (nominative singular)f., 'of Brahman, divine' | divine, Brahman-related |
| स्थितिः | sthitiḥ | स्थिति (f.) nom.sg. (nominative singular), 'state, standing' | state |
| पार्थ | pārtha | पार्थ (m.) voc.sg. (vocative singular) | O Pārtha |
| न विमुह्यति | na vimuhyati | वि+√मुह् pres. (present) 3sg.par. (parasmaipada / active voice), with न | is not bewildered |
| एनाम् | enām | एनद् (pron. (pronoun)) acc.sg. (accusative singular)f. | this |
| प्राप्य | prāpya | प्र+√आप् abs. (absolutive), 'having attained' | having attained |
| स्थित्वा | sthitvā | √स्था abs. (absolutive), 'having stood' | having stood (i.e. being established) |
| अस्याम् | asyām | इदम् (dem. (demonstrative)) loc.sg. (locative singular)f. | in this |
| अन्त-काले | anta-kāle | अन्त (m.) + काल (m.) loc.sg. (locative singular), tatpuruṣa cpd. (compound), 'at the time of the end' | at the time of the end (death) |
| अपि | api | ind. (indeclinable), 'even' | even |
| ब्रह्म-निर्वाणम् | brahma-nirvāṇam | ब्रह्मन् (n.) + निर्वाण (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound), 'Brahman-extinction / bliss in Brahman' | extinction in Brahman |
| ऋच्छति | ṛcchati | √ऋ pres. (present) 3sg.par. (parasmaipada / active voice), 'attains' | attains |
One can attain Kṛṣṇa consciousness or divine life at once, within a second – or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khaṭvāṅga Mahārāja attained this state of life just a few minutes before his death, by surrendering unto Kṛṣṇa. Nirvāṇa means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gītā teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Kṛṣṇa conscious, he at once attains the stage of brahma-nirvāṇa. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Kṛṣṇa consciousness. Attainment of Kṛṣṇa consciousness even during this life is immediate attainment of Brahman, and one who is situated in Kṛṣṇa consciousness has certainly already entered into the kingdom of God. Brahman is just the opposite of matter. Therefore brāhmī sthiti means “not on the platform of material activities.” Devotional service of the Lord is accepted in the Bhagavad-gītā as the liberated stage ( sa guṇān samatītyaitān brahma-bhūyāya kalpate ). Therefore, brāhmī sthiti is liberation from material bondage. Śrīla Bhaktivinoda Ṭhākura has summarized this Second Chapter of the Bhagavad-gītā as being the contents for the whole text. In the Bhagavad-gītā, the subject matters are karma-yoga, jñāna-yoga and bhakti-yoga . In the Second Chapter karma-yoga and jñāna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text. Thus end the Bhaktivedanta Purports to the Second Chapter of the Śrīmad Bhagavad-gītā in the matter of its Contents.
This verse concludes the topic. Brahmī means “that which gives attainment of Brahman.” Even one at the point of death (anta-kāle), what to speak of one of young age, by this practice, attains brahma-nirvāṇa. [Note: Later indications show that this brahma-nirvāṇa is merely mokṣa.] Having presented very clearly jñāna and karma and indirectly bhakti, this chapter is called the sūtra (abbreviated form) of the Gītā. This is commentary on the second chapter of the Gītā for the joy of the devotees’ minds, following after the great devotees.
This verse praises the state of the sthita prajña. This state enables one to attain Brahman (brāhmī). Even in the last part of life (anta kale), the final years, what to speak of during youth, that sthita prajña attains Brahman, the Lord, who is the form of deathlessness and bestows that to the sthita prajña (Brahma nirvāṇam). [Note: Baladeva used the word amrṭa rūpam to explain nirvāṇam. This could mean “deathless form” or “beautiful form,” or “blissful form.” However in BG 5.24 Baladeva explains brahma nirvāṇam as the paramātmā who is the form of liberation, so amṛta rūpam would mean deathless. Since the sthita prajña has realized ātma, and is described as brāhmī sthiti, causing attainment of brahman, brahman cannot mean ātmā. Therefore it means the Supreme Lord. Because bhakti to the Brahman is mentioned in the same purport, Brahman would indicate the Lord. Viśvanātha does not comment on nirvāṇam. Rāmānuja takes nirvāṇam as “full of happiness” and Brahman as the ātmā. Śaṅkara takes nirvāṇam as blissful also. Śrīdhara takes brahma nirvāṇam as “merging in Brahman.” Madhva takes brahma nirvāṇam as the Lord without material body.] “But how does one situated in prajña (realization of ātmā) attain Brahman, the Lord? He can be attained only by bhakti to the Lord.” “Because the state of sthita prajña is caused by bhakti to the Lord, [Note: Verse sixty-one stated that devotion to the Lord (mat paraḥ) was necessary to control the senses. Verse fifty-one commentary explained that knowledge of ātmā gives rise to knowledge of paramātmā.] and also brings about bhakti to the Lord, it is said to be the cause of attaining Brahman.” A person will become a jñānī, remembering the Lord, by performance of niṣkāma karma. To do otherwise creates only obstacles. This is the essence of the second chapter. Chapter 3
That "enter into the kingdom of God" will be explained in Chapter 8. At the end of his Purport, Srila Prabhupada says: " Srila Bhaktivinoda Thakura has summarized this Second Chapter of the Bhagavad‑gita as being the contents for the whole text. In the Bhagavad‑gita, the subject matters are karma‑yoga, jnana‑yoga, and bhakti‑yoga. In the Second Chapter karma‑yoga and jnana‑yoga have been clearly discussed, and a glimpse of bhakti‑yoga has also been given, as the contents for the complete text."
In addition, what else was mentioned? The Vedas, transmigration, the soul, the modes, karma‑yoga, jnana‑yoga, bhakti‑ yoga, peace, controlling the senses, death, intelligence,the mind... so many topics have been mentioned very brielfly and not in a very systematic way. So Arjuna has not understood and is going to begin questioning Krsna, in the beginning of the 3rd Chapter, on some very basic points.
(Question: In Texts 31 to 38 Krsna spoke favorably about Karma‑ kanda and then immediatly after that He preached against it. Why He did like this. Answer: Krsna is very tricky because if one wants Karma‑kanda, if one wants to enjoy his senses and he is determined about that, Krsna will tell him how to enjoy his senses in such a way that it will elevate him. But if one is more intelligent than that and doesn't want to enjoy his senses, but rather wants to become Krsna conscious, Krsna will give him instructions by which he can become Krsna conscious. Why? Because Krsna is neutral ‑ He reciprocates according to one's desires. Whatever platform one is on, Krsna will give instructions to elevate one. And if one has the real desire of Krsna consciousness, Krsna will instruct him in that way. Whatever justification to satisfy one's desires one wants, he can get it in the B.gita. But it is not Krsna's desire to satisfy our material desires ‑ His desires are nicelly explained in the 18th Chapter: "sarva dharman parityaja..."
Conclusion – One thus situated (as explained till now) at the time of death enters the Kingdom of God.
Thus Krishna glorifies the position of “sthita-prajna”
(a) Attaining ‘status of divine life’ or ‘Krishna consciousness’
Actual desirelessness – Desire for satisfaction of Krishna, not an artificial attempt to abolish desires
(a) Living entity can never be desireless – But can change quality of desires
(b) Knowledge of materially desireless person
(c) Actual desirelessness in conclusion – Desire for becoming Krishna conscious is actual
desirelessness
(d) Perfect stage of Krishna consciousness
(e) Practical Application for Arjuna
SUMMARISED THEME 2F
(a) Process of falldown – Starts from contemplation by uncontrolled mind and senses (2.62 – 2.63)
(b) Artificial repression does not help – Although artificially restraining, taste for sense objects
remain (2.59)
(c) One cannot enjoy life – even slight agitation makes him falldown (2.63 purport)
(d) No peace – because of no relationship with Krishna (2.66)
(e) Comparision of yogi vs devotee – Durvasa Muni vs Ambarisa Maharaja (2.60 purport)
(b) ‘Nirvana’ – It implies ending the process of materialistic life
(c) Krishna consciousness as equivalent to Brahma-nirvana – If one fortunately becomes Krishna
conscious before ending this life, he at once attains the Stage of ‘Brahma-nirvana’
(d) ‘Brahmi-sthiti’ – It means not on the platform of material activities (liberation from material
bondage)
SUMMARISED THEME 2G
(Explanation of “How he walks”)
(a) He exhibits freedom from attachment and aversion (2.64)
(b) He attainments the Lord’s mercy (2.65)
(c) Mind peaceful and happy – (Lack of goal – causes disturbance in mind) (2.66)
(d) He enjoys life – Because he utilizes everything in Krishna’s service and accept prasadam (2.63
purport)
(e) Attains peace – Because he attains real desirelessness (2.66, 2.71)
(f) Attains Brahman – Because devotional service is not different from being in spiritual world (2.72)
Bhagavad Gita Notes
Selected Texts extracted from “Surrender unto Me”
2.72 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.,
- BG 02 68-72 - Bhrigupati Prabhu - ISKCON Chowpatty 2009-03-30
- BG 02 72 - Bhakti Vigna Vinasa Narasimha Swami
- BG 02 72 - Chaitanya Charan Prabhu - Nirvana may be extinction but brahma-nirvana is not
- BG 02 72 - Jahnava Priya Mataji - ISKCON Radhadesh 2012-01-02
- Priya Valabha Mataji BG 02-72 Hindi
- Priya Valabha Mataji BG 02-72 Sindhi
- Chaitanya Charan Pr BG 02-72 - Nirvana may be extinction but brahma nirvana is not - 2014-12
- Hari Lila Pr BG 02-72 Tamil
- Kartikeya Pr BG 02-72 - 2021-01-05 ISKCON Whitefield
- Nitai Bhaktarupa Pr BG 02-72 Tamil - 2020-05-21
- PVP BG 02-72 Hindi - Part 01
- PVP BG 02-72 Hindi - Part 02
- Shikshashtakam Pr Hindi BG 02-72
- BCaitanyaS BG 02-72 Russian Tanslation - 2011-08-02 Samara
- BVVNarsimhaS BG 02-72
- PrahladAnS BG 02-72 - Results of activities in Material World - 2024-08-01 ISKCON Slovenia
- PrahladAnS BG 02-72 Slovenian Translation - Rezultati aktivnostih v materialnem svetu - 2024-08-01 ISKCON Slovenia
- Romapada Sw BG 02-72 - Discussion - 2011-06-25 New York
- Sukadeva Sw Telugu BG 02-72
- Treat the brāhmī state as a real possibility, not a poetic ideal — Krishna says it is attainable.
- Live each day as practice for the moment of death; the same consciousness will be needed.
- Trust that perseverance in this path culminates in entry into Krishna.
- Am I living as if the brāhmī state is something I will actually attain?
- What would I do differently this week if I knew this verse described my future?
A traveler who has reached the city does not lose his way again merely because evening falls; the streets are now familiar. The brāhmī sthiti is this familiarity. Once attained, vimuhyati — bewilderment — does not return. And if death is the final crossing, this familiarity carries him into the Lord.
On his bed of arrows, Bhīṣma waited weeks for the moment of his choosing. When uttarāyaṇa came, he composed his consciousness, glorified the Lord with the Viṣṇu-sahasranāma he had just spoken to Yudhiṣṭhira, and released the body — eyes fixed on Kṛṣṇa, who stood before him.
The verse — sthitvā asyām anta-kāle 'pi brahma-nirvāṇam ṛcchati — names the death of Bhīṣma exactly. He was sthita in the brāhmī condition all along; anta-kāle, he remained sthita; brahma-nirvāṇa was the result. The chapter that began with Arjuna's collapse closes with the example of his grandsire's masterful release.
My note
Source: vedabase.io