The Essence of Bhagwat Gita: 2nd ChapterPermalink

The second chapter of Bhagavad Gita is “Sankhya Yoga” - The Yoga of Analysis. This chapter is one of the longest in the Bhagavad Gita, it has 72 slokas (verses). Sometimes people say if you understand this chapter throughly then you don’t need any other chapter, if you don’t have time.

I have been reflecting on the Bhagavad Gita and other Hindu Sanskrit texts for a long time, dedicating significant effort to seeking the Truth. I practice Hinduism, but my inquiries in the Essence of Bhagavad Gita Series do not come from a place of mere belief but from the perspective of a sincere seeker of Truth. I consider myself a serious seeker, and I strive to pursue the Truth in every possible way.

Scriptures are not merely about memorization, chanting, gaining respect, receiving awards, earning the reputation of a great saint (Mahant), Mathadheesh, or Sadhu, or proving the sharpness of one’s memory. These are but minor aspects of life. The various shlokas from philosophical scriptures (Darshana Shastras) serve a higher purpose—to help us reflect, declutter our minds, and bring clarity to our lives. Storing scripture and photos on hardisk, bookmarking them, sharing them etc is meaningless if you have not paused to reflect or if you think you will do all this towards the end of life or before dying.

The chapter begins with Arjuna expressing his confusion about what is the right path for him to follow. Should he fight his elders and gurus, or should he not fight and instead follow the path of knowledge and renunciation?

Should we fight with our elders and Gurus?Permalink

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन । इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २-४॥
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २-५॥
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्-तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥

Meaning in the EnglishPermalink

In Sanātana culture, we hold parents and gurus in the highest regard, considering them akin to Brahma, Vishnu, and Mahesh. Therefore, we generally do not even think of arguing with, fighting against, or harming them. However, what kind of situation compels one to take such an extreme step, and what should be our inner state of mind while doing so? This is of utmost importance. Even such actions are advised only in the name of Dharma. But what is Dharma? Is it possible that, in fulfilling my desires and aspirations, I am crossing a boundary that the scriptures allow us to transcend only for the sake of Dharma?

What is confusion?Permalink

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥

When we think we are speaking wise but our thinking is muddy.

The nature is changing every moment, existence is always there.Permalink

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३॥

Meaning in the EnglishPermalink

The soul is eternal and merely transitions from one body to another, just as life progresses through different stages. Understanding this truth helps one remain steadfast and free from delusion.

Forbearance of the change and watching the changes as witnessPermalink

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥

Meaning in the EnglishPermalink

Develop tolerance toward worldly dualities (pleasure-pain, heat-cold) since they are temporary. A person who remains steady in all situations attains spiritual liberation.

What is the truth of existence?Permalink

नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७॥

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २-१९॥

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २-२०॥

वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१॥

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा-न्यन्यानि संयाति नवानि देही ॥ २-२२॥

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥

Meaning in the EnglishPermalink

• Reality vs. Illusion (2.16–2.17): The eternal truth (sat) never ceases to exist, while the temporary (asat) has no real existence. The soul is indestructible, pervading everything, and no force can annihilate it.
• Temporary Body, Eternal Soul (2.18–2.21): Bodies are perishable, but the soul is eternal, immeasurable, and cannot be slain or slain by others. The soul neither takes birth nor dies; it is unborn, eternal, and beyond destruction, even when the body perishes.
• Rebirth Like Changing Clothes (2.22): Just as a person discards old clothes for new ones, the soul sheds worn-out bodies and takes new ones.
• Indestructibility of the Soul (2.23–2.25): Weapons cannot cut it, fire cannot burn it, water cannot wet it, and wind cannot dry it. The soul is eternal, immovable, and beyond change. It is unmanifest, inconceivable, and unalterable, so one should not grieve over it.
• Even from a Material Perspective (2.26): Even if one believes in the cycle of birth and death, there is still no reason for sorrow, as death is inevitable, and rebirth follows naturally.

In the context of life and death, what is right thinking?Permalink

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥

आश्चर्यवत्पश्यति कश्चिदेन-माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥

देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥

Meaning in the EnglishPermalink

• Inevitability of Life and Death (2.27): Death is certain for the born, and rebirth is inevitable for the dead. Since this cycle is unavoidable, one should not grieve over it.
• Transient Nature of Existence (2.28): All beings come from an unmanifest state, exist temporarily in a manifest form, and then return to the unmanifest. Given this natural process, lamentation is meaningless.
• Mystery of the Soul (2.29): Some perceive the soul with amazement, others speak of it with wonder, and some hear about it with awe—yet even after hearing, few truly understand it.
• Eternal Nature of the Soul (2.30): The soul, residing in all bodies, is eternal and indestructible. Therefore, one should not grieve for any living being.

In conclusion, life and death follow a natural, inevitable cycle. The soul is eternal, beyond destruction, and difficult to comprehend. Understanding this truth removes sorrow and fear, allowing one to act with wisdom and detachment.

Varna Dharama and Purpose of lifePermalink

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३॥

Meaning in the EnglishPermalink

• Duty of a Kshatriya (2.31): Krishna tells Arjuna that, as a Kshatriya (warrior), he should not waver from his duty. For a warrior, there is no greater duty than fighting a righteous war (dharma-yuddha).
• A Rare Opportunity (2.32): Such a war, which comes unsought, opens the gates of heaven. Only the most fortunate warriors get the chance to fight in such a battle.
• Consequences of Avoiding Duty (2.33): If Arjuna refuses to fight this righteous war, he will abandon his duty and honor, leading to sin.

What are the consequences of following and not following your Varna DharamaPermalink

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४॥

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५॥

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६॥

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७॥

Meaning in the EnglishPermalink

• Dishonor is Worse Than Death (2.34): People will forever speak of Arjuna’s disgrace if he refuses to fight. For a warrior who values honor, dishonor is worse than death.
• Loss of Respect (2.35): Great warriors who once respected him will think he withdrew from battle out of fear, leading to a loss of his reputation.
• Insults from Enemies (2.36): His enemies will mock him, question his strength, and speak ill of him. Such humiliation would be even more painful than death.
• Victory or Heaven (2.37): If Arjuna dies in battle, he will attain heaven; if he wins, he will enjoy the kingdom. Therefore, Krishna urges him to rise and fight with firm resolve.

In conclusion, avoiding battle now will bring lifelong disgrace, while fighting ensures either honor in victory or heaven in death. Arjuna should fight with determination, without fear or hesitation.

How to handle extreme events of life and why this way?Permalink

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८॥

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९॥

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४०॥

Meaning in the EnglishPermalink

• Equanimity in Battle (2.38): Krishna advises Arjuna to maintain equanimity in pleasure and pain, gain and loss, victory and defeat. By fighting with such a mindset, he will not incur sin.
• The Path of Knowledge and Action (2.39): Having explained the Sankhya (knowledge) perspective, Krishna now introduces the path of selfless action (Karma Yoga), which frees one from bondage.
• No Effort is Wasted (2.40): In this path, no effort is ever lost, and there is no negative consequence. Even a small step in this righteous path protects one from great fear (such as fear of birth and death).

In conclusion, fight with detachment, without worrying about outcomes. By following the path of Karma Yoga, he can break free from material bondage, and even a little progress on this path leads to immense spiritual benefit.

How scripture confuses our mind and the consequences of that confusion?Permalink

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१॥

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥

Meaning in the EnglishPermalink

• Focused Intelligence (2.41): A person with resolute determination (Vyavasāyātmikā Buddhi) remains steadfast on the spiritual path, while those who lack this focus have scattered, endless thoughts.
• Misinterpretation of the Vedas (2.42–2.43): Spiritually immature people become overly attached to flowery words of the Vedas, believing material prosperity and heaven to be the ultimate goals, without realizing the higher spiritual truth.
• Desire-Driven Mindset (2.43–2.44): Those who are obsessed with pleasure and wealth get entangled in elaborate rituals for material gains. Their minds, captivated by these desires, lose the ability to develop resolute spiritual intelligence (Vyavasāyātmikā Buddhi).

In conclusion, there is a warning against being distracted by materialistic interpretations of scriptures. True wisdom lies in unwavering focus on self-realization, rather than being misled by desires for wealth, pleasure, or temporary rewards.

How to handle that confusion?Permalink

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५॥

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६॥

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८॥

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९॥

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५०॥

Meaning in the EnglishPermalink

• Transcending Dualities (2.45): Krishna advises Arjuna to rise above material dualities (pleasure-pain, gain-loss), stay in purity (sattva), and be free from desires for acquisition and preservation.
• True Knowledge (2.46): A wise person who understands the essence of the Vedas sees their purpose fulfilled, just as a vast reservoir of water serves all the needs that a small well would.
• Selfless Action (2.47): One has the right to perform duties (karma) but should not be attached to the results. Neither should one act with the desire for rewards nor avoid action out of fear.
• Equanimity in Action (2.48): Krishna defines yoga as maintaining equanimity in success and failure while performing duties without attachment.
• Superiority of Wisdom Over Rituals (2.49): Actions performed with wisdom (Buddhi Yoga) are far superior to desire-driven rituals. Wise individuals seek refuge in knowledge, while the ignorant remain attached to results.
• Freedom from Karma’s Bondage (2.50): A person established in wisdom transcends both good and bad karma. Therefore, Krishna urges Arjuna to embrace yoga, as it brings efficiency in action.

Finally, the essence of Karma Yoga—performing duty selflessly, without attachment to results, and maintaining equanimity. Such wisdom leads to liberation from karma and mastery in action.

Why to handle the confusion in this way?Permalink

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१॥

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२॥

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥

Meaning in the EnglishPermalink

• Liberation Through Selfless Action (2.51): The wise, acting with discernment (Buddhi Yoga), renounce the fruits of their actions. By doing so, they free themselves from the cycle of birth and attain a state beyond suffering.
• Transcending Delusion (2.52): When Arjuna’s intellect rises above the confusion of delusion (moha), he will develop dispassion toward both heard and yet-to-be-heard knowledge.
• Attaining Steady Wisdom (2.53): When his intellect, undisturbed by conflicting scriptures, becomes steady and unwavering in meditation (samādhi), he will attain true yoga (spiritual union).

By renouncing attachment to results, one attains liberation. As wisdom deepens, confusion fades, leading to inner stability and ultimate realization of the self.

What are the characterstics of a Samadhistha and Sthitipragnya?Permalink

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २-५५॥

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २-५६॥

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५७॥

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८॥

विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २-५९॥

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २-६०॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६१॥

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८॥

या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २-६९॥

Meaning in the EnglishPermalink

• Definition of a Steady-Wise Person (2.55): One who has renounced all desires arising in the mind and finds contentment within the Self is called a Stitha-prajna (person of steady wisdom).
• Equanimity in Pleasure & Pain (2.56): A wise person remains undisturbed in sorrow, unattached in happiness, and free from attachment, fear, and anger.
• Detachment from Outcomes (2.57): Such a person neither rejoices in good fortune nor hates misfortune, maintaining an even mind.
• Sense Control (2.58): Like a tortoise withdrawing its limbs, the wise withdraw their senses from worldly distractions, keeping their wisdom firm.
• True Renunciation (2.59): Objects of desire may withdraw temporarily, but true detachment only comes when one realizes a higher spiritual experience.
• Challenge of Sense Control (2.60): Even a wise person struggles with restless senses, which can overpower the mind.
• Mastery Over Senses (2.61 & 2.68): One must restrain the senses and stay devoted to God. Only one who fully controls the senses attains true wisdom.
• Perspective of the Wise (2.69): What seems like night (ignorance) to ordinary beings is wakefulness to the enlightened, and what appears as day (material interests) to common people is like night to the sage.

Why anger arise in life?Permalink

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २-६२॥

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २-६३॥

Meaning in the EnglishPermalink

• Cycle of Attachment and Destruction:
  • Contemplation (Dhyāna) on sense objects leads to attachment (Sanga).
  • Attachment gives rise to desires (Kāma).
  • Unfulfilled desires lead to anger (Krodha).
  • Anger causes delusion (Sammohah).
  • Delusion leads to loss of memory (Smṛti Vibhramah).
  • Loss of memory weakens intelligence (Buddhi Nāśa).
  • Destruction of intelligence leads to spiritual downfall (Pranashyati).

What happen if you are able to handle the source of anger?Permalink

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४॥

प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २-६५॥

Meaning in the EnglishPermalink

• Attaining Inner Peace (2.64): A person who is free from attachment (rāga) and aversion (dveṣa), and who controls the senses while engaging with the world, attains self-mastery and inner grace (prasāda).
• Freedom from Suffering (2.65): With inner tranquility, all suffering disappears. A calm and joyful mind stabilizes wisdom, leading to spiritual clarity.

What happens if you keep thinking about senses objects?Permalink

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २-६६॥

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २-६७॥

Meaning in the EnglishPermalink

• No Peace Without Discipline (2.66): A person lacking self-discipline (ayukta) has no wisdom (buddhi) or focused mind (bhāvanā). Without a steady mind, there is no peace (śānti), and without peace, how can there be happiness (sukham)?

• Uncontrolled Senses Lead to Downfall (2.67): Just as a boat is swept away by a strong wind, a person’s wisdom (prajñā) is lost when the mind follows the uncontrolled senses.

How one can get peace in life?Permalink

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ २-७०॥

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१॥

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २-७२॥

Meaning in the EnglishPermalink

• The Wise Remain Unshaken (2.70): Just as the ocean remains steady despite rivers constantly flowing into it, a wise person remains undisturbed even when desires arise. True peace comes to one who is free from cravings, not to one who chases desires.

• Freedom from Attachment (2.71): A person who renounces all desires, lives without possessiveness (nirmama) and ego (nirahaṅkāra), attains ultimate peace.

• The State of Liberation (2.72): This is the Brahmi state—the realization of the Supreme. One who attains it is never deluded and, even at the moment of death, reaches Brahmanirvāṇa (liberation).