FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.72

ఏషా బ్రాహ్మీ స్థితిఃపార్థ నైనాం ప్రాప్య విముహ్యతి । స్థిత్వాస్యామన్తకాలేఽపి బ్రహ్మనిర్వాణమృచ్ఛతి ॥ ౭౨ ॥
eṣā brāhmī sthitiḥ pārtha
[eshaa braahmee sthitih paartha]
naināṁ prāpya vimuhyati
[nainaam praapya vimuhyati]
sthitvāsyām anta-kāle ’pi
[sthitvaasyaam anta-kaale ’pi]
brahma-nirvāṇam ṛcchati
[brahma-nirvaanam richchati]
Word-for-word
eṣā — this brāhmī — spiritual sthitiḥ — situation pārtha — O son of Pṛthā na — never enām — this prāpya — achieving vimuhyati — one is bewildered sthitvā — being situated asyām — in this anta - kāle — at the end of life api — also brahma - nirvāṇam — the spiritual kingdom of God ṛcchati — one attains .
Blended reading (Sanskrit + English inline)
eṣā brāhmī sthitiḥ pārtha
eṣā
this
brāhmī
spiritual
sthitiḥ
situation
pārtha
O son of Pṛthā
naināṁ prāpya vimuhyati
na
never
enām
this
prāpya
achieving
vimuhyati
one is bewildered
sthitvāsyām anta-kāle ’pi
sthitvā
being situated
asyām
in this
anta - kāle
at the end of life
api
also
brahma-nirvāṇam ṛcchati
brahma - nirvāṇam
the spiritual kingdom of God
ṛcchati
one attains .
Important Words
  • 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.
  • 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.
  • 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.
  • 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*.
  • 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.
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
Purport

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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
72. O son of Pṛthā, this is the situation for attaining Brahman. Attaining that state, one is not bewildered, and attains brahma-nirvāṇa even at the time of death.
Commentary

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 jṣāna 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.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
72. O son of Pṛthā, this is the situation for attaining the Lord. Attaining that state, one is not bewildered, and even at the time of death, attains Brahman, bestowing a deathless form.
Commentary

This verse praises the state of the sthita prajṣa. 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 prajṣa attains Brahman, the Lord, who is the form of deathlessness and bestows that to the sthita prajṣa (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 prajṣa 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 prajṣa (realization of ātmā) attain Brahman, the Lord? He can be attained only by bhakti to the Lord.” “Because the state of sthita prajṣa 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 jṣānī, remembering the Lord, by performance of niṣkāma karma. To do otherwise creates only obstacles. This is the essence of the second chapter. Chapter 3

Bhūrijana Dāsa Gauḍīya
Commentary

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..."

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

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”

That is the way of spiritual and godly life
After attaining this, one is not bewildered

Focus of Learning

(a) Attaining ‘status of divine life’ or ‘Krishna consciousness’

One May attain at once e.g. Khatvanga Maharaja – Attained immediately by surrender to Krishna, just a few minutes before death
May attain after millions of births

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

Knows Isavasyam idam sarvam (Krishna is the Supreme proprietor
This transcendental knowledge is based on self-realisation – namely,
Knowing perfectly well that every living entity is an eternal part and parcel of Krishna in spiritual identity,
And that the eternal position of the living entity is therefore never on the level of Krishna or greater than Him.
This understanding of Krishna consciousness is the basic principle of real peace.

(c) Actual desirelessness in conclusion – Desire for becoming Krishna conscious is actual

desirelessness

(d) Perfect stage of Krishna consciousness

Knowing one’s actual position as an eternal servitor – basic principle of real peace
Free from false ego – Without falsely claiming material body as oneself
Free from proprietorship – Without falsely claiming proprietorship over anything in this world
Krishna as the Supreme Proprietor – therefore uses everything for his satisfaction

(e) Practical Application for Arjuna

He fought only for the satisfaction of Krishna to his best ability although he had no desire to fight

SUMMARISED THEME 2F

ONE NOT IN KRISHNA CONSCIOUSNESS MAY EASILY FALLDOWN

(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)

Analogy: Diseased patient restricted from food, taste remains
e.g. Visvamrita Muni

(c) One cannot enjoy life – even slight agitation makes him falldown (2.63 purport)

Analogy: Boat swept away by the wind (2.67)
e.g. Visvamrita Muni

(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

Buddhist conception – Only void after completion
Bhagavad-gita / Krishna conscious conception – Actual life begins after the completion of material life
For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for spiritually advanced persons there is another life after 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’

Such a person is one absolute transcendental plane even in material world and is as good as being in the spiritual kingdom

(d) ‘Brahmi-sthiti’ – It means not on the platform of material activities (liberation from material

bondage)

‘Devotional service’ is accepted in Bhagavad-gita as the liberated stage (Ref. Bg. 14.26 “sa gunan...”)
END OF CHAPTER 2 

SUMMARISED THEME 2G

DEVOTEE CONTROLS SENSES BY REGULATIVE PRINCIPLES

(Explanation of “How he walks”)

(a) He exhibits freedom from attachment and aversion (2.64)

Only concern – Satisfaction of Krishna / Direction of Krishna
How such consciousness can be achieved – Causeless mercy of the Lord

(b) He attainments the Lord’s mercy (2.65)

Freedom from three-fold miseries
Intelligence is soon well established

(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)

Analogy: Rivers and ocean (2.70)

(f) Attains Brahman – Because devotional service is not different from being in spiritual world (2.72)

E.g. Ambarish Maharaja and Haridasa Thakura
Analogy: Night for materialist / Day for devotee (2.69)

Bhagavad Gita Notes

CHAPTER 2 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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!
Śrī Rāmānujācārya Classical
Translation
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.
Śrī Abhinavagupta Classical
Translation
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.
Swami Sivananda Classical
Translation
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.
Commentary

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.,

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
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."
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 5.24 BG 8.5 BG 18.66 SB 1.2.21 SB 2.1.6 SB 11.14.17 CC Ādi 1.50 CC Madhya 22.31 CC Antya 1.50 Kaṭha Upaniṣad 2.3.16BRS 1.4.15-16
Concepts
Nirvana
Related lectures
Personal Guidance
This is the brāhmī state — attaining it, one is no longer bewildered; even at the moment of death, one enters into the Lord.
Practical Applications
  • 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.
Reflection Questions
  • 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?
Analogy

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.

Stories
Bhīṣma at the moment of release

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

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