B.G 2.72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेपि ब्रह्म निर्वाणमृच्छति ॥७२॥
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati. sthitvāsyām antakāle'pi brahma nirvāṇam ṛcchati ॥72॥
[एषा (eṣā) - this; ब्राह्मी (brāhmī) - divine; स्थितिः (sthitiḥ) - state; पार्थ (pārtha) - O Partha; न (na) - not; एनाम् (enām) - this; प्राप्य (prāpya) - having attained; विमुह्यति (vimuhyati) - is deluded; स्थित्वा (sthitvā) - having been established; अस्याम् (asyām) - in this; अन्तकाले (antakāle) - at the end time; अपि (api) - even; ब्रह्म (brahma) - Brahman; निर्वाणम् (nirvāṇam) - liberation; ऋच्छति (ṛcchati) - attains;]
(O Partha, this is the state of Brahman. Having attained this, one is never deluded. Even at the time of death, being established in this, one attains liberation in Brahman.)
O Partha, on obtaining "brāhmī sthiti", the mind stationed on the topic of Brahman, one is not bewildered. If he continues to be stationed thus, even at the time of death, he attains a bodiless form similar to Brahman.
Gīta Bhāshya 2.72
Only a person who has exhausted all his previous imprints can remember the lord while departing, and thus gets liberated. Others are re-born. A person who has attained the wisdom will definitely get liberated once the imprints are exhausted. It is not necessary to experience and exhaust all pending imprints. The knowledge and grace have the power to burn imprints faster. Views of Shaiva and Shakta Āgamas, as well as Sānkhya and Yoga, where they oppose Vēdic knowledge are not authentic. 'nirvāṇaṁ' - without physical body, but has a form that is transcendental. One should not associate negative attributes with the Lord. All forms of the lords are complete without a defect. It is possible for contradictory natures to exist in the Lord in unison because of his inconceivable power.
उपसंहरति - एषेति।
upasaṁharati - eṣeti।
[उपसंहरति (upasaṁharati) - withdraws; एष (eṣa) - this; इति (iti) - thus;]
(He withdraws, saying, "This is it.")
Concludes the chapter by "ēṣa" verse.
ब्राह्मी स्थितिः ब्रह्मविषया स्थितिः लक्षणम्। अन्तकालेपि अस्यां स्थित्वैव ब्रह्म गच्छति। अन्यथा जन्मान्तरं प्राप्नोति। यं यं वापि इति वक्ष्यमाणत्वात्। ज्ञानिनामपि सति प्रारब्धकर्मणि शरीरान्तरं युक्तम्।
brāhmī sthitiḥ brahmaviṣayā sthitiḥ lakṣaṇam। antakāle'pi asyāṃ sthitvaiva brahma gacchati। anyathā janmāntaraṃ prāpnoti। yaṃ yaṃ vāpi iti vakṣyamāṇatvāt। jñāninām api sati prārabdhakarmaṇi śarīrāntaraṃ yuktam।
[ब्राह्मी (brāhmī) - of Brahman; स्थितिः (sthitiḥ) - state; ब्रह्मविषया (brahmaviṣayā) - having Brahman as the object; स्थितिः (sthitiḥ) - state; लक्षणम् (lakṣaṇam) - definition; अन्तकाले (antakāle) - at the time of death; अपि (api) - even; अस्याम् (asyām) - in this; स्थित्वा (sthitvā) - having remained; एव (eva) - only; ब्रह्म (brahma) - Brahman; गच्छति (gacchati) - goes; अन्यथा (anyathā) - otherwise; जन्मान्तरम् (janmāntaram) - another birth; प्राप्नोति (prāpnoti) - attains; यं यं (yaṃ yaṃ) - whatever; वा अपि (vā api) - or even; इति (iti) - thus; वक्ष्यमाणत्वात् (vakṣyamāṇatvāt) - because of being about to be stated; ज्ञानिनाम् (jñāninām) - of the wise; अपि (api) - even; सति (sati) - when present; प्रारब्धकर्मणि (prārabdhakarmaṇi) - in the karma that has begun; शरीरान्तरम् (śarīrāntaram) - another body; युक्तम् (yuktam) - is appropriate;]
(The state focused on Brahman is defined as the state of Brahman. If one remains in this state even at the time of death, one attains Brahman; otherwise, one is born again. Whatever is about to be stated, for even the wise, as long as karma persists, taking another body is appropriate.)
'brāhmī sthitiḥ' means characteristics of the person who is stationed on the topic of the Brahman. Only if he continues to hold that state at the time of departing body, he goes to the Brahman. Otherwise, he obtains other births. The Gita verse 8.6 ("yaṁ yaṁ vāpi") states the same. If the pervious imprints remain, even a Jnāni takes another birth.
"भोगेन तु इतरे"
"bhogena tu itare"
[भोगेन (bhogena) - by enjoyment; तु (tu) - but; इतरे (itare) - others;]
(But others (attain their goal) through enjoyment.)
"By experiencing only, not otherwise."
इति ह्युक्तम्।
iti hy uktam।
[इति (iti) - thus; हि (hi) - indeed; उक्तम् (uktam) - has been said;]
-thus states the testimonial.
सन्ति हि बहुशरीरफलानि कर्माणि।
santi hi bahuśarīraphalāni karmāṇi.
[सन्ति (santi) - are; हि (hi) - indeed; बहु (bahu) - many; शरीर (śarīra) - bodies; फलानि (phalāni) - results; कर्माणि (karmāṇi) - actions;]
(Indeed, there are many results of actions that pertain to different bodies.)
The imprints resulting from past action can yield many bodies.
"सप्तजन्मनि विप्रः स्यात्"
"saptajanmani vipraḥ syāt"
[सप्त (sapta) - seven; जन्मनि (janmani) - in births; विप्रः (vipraḥ) - a Brāhmaṇa; स्यात् (syāt) - may be;]
(One may be born as a Brāhmaṇa only after seven births.)
"He will be a brahmin in seven births."
इत्यादेः।
ityādeḥ।
[इति (iti) - thus; आदेः (ādeḥ) - of the beginning;]
- there are such proverbs.
दृष्टेश्च ज्ञानिनामपि बहुशरीरप्राप्तेः। तथाहि उक्तम्-
dṛṣṭeś ca jñāninām api bahuśarīraprāpteḥ। tathā hi uktam-
[दृष्टेः (dṛṣṭeḥ) - of the seer; च (ca) - and; ज्ञानिनाम् (jñāninām) - of the wise; अपि (api) - even; बहुशरीरप्राप्तेः (bahuśarīraprāpteḥ) - of the attainment of many bodies; तथाहि (tathā hi) - thus indeed; उक्तम् (uktam) - it is said;]
(Even for the wise, because of the attainment of many bodies by the seer, it is said thus:)
It is observed through testimonials as well that even a Jnānin gets several bodies. Therefore, it is said:
"स्थितप्रज्ञोपि यस्तूर्ध्वः प्राप्य रुद्रां पदं ततः। साङ्कर्षणं ततो मुक्तिमगाद्विष्णुप्रसादतः॥"
"sthitaprajñopi yastūrdhvaḥ prāpya rudrāṃ padaṃ tataḥ। sāṅkarṣaṇaṃ tato muktimagādviṣṇuprasādataḥ॥"
[स्थितप्रज्ञः (sthitaprajñaḥ) - one of steady wisdom; अपि (api) - even; यः (yaḥ) - who; तू (tū) - but; ऊर्ध्वः (ūrdhvaḥ) - higher; प्राप्य (prāpya) - having attained; रुद्रां (rudrām) - Rudra's; पदं (padaṃ) - state; ततः (tataḥ) - from there; साङ्कर्षणं (sāṅkarṣaṇam) - Sankarshana; ततः (tataḥ) - from there; मुक्तिम् (muktim) - liberation; अगात् (agāt) - attained; विष्णु (viṣṇu) - by Vishnu; प्रसादतः (prasādataḥ) - by the grace;]
(Even a person of steady wisdom, after reaching Rudra's state, then attains Sankarshana, and from there, liberation through the grace of Vishnu.)
"That Urdhva, though established in wisdom, first obtained the title of Rudra, then the title of Sankarshana, then he obtained liberation with the grace of lord Vishnu."
इति गारुडे।
iti gāruḍe।
[इति (iti) - thus; गारुडे (gāruḍe) - in the Gāruḍa (Purāṇa);]
-states Garuda Purāna
"महादेव परे जन्मंस्तव मुक्तिर्निरूप्यते।"
"mahādeva pare janmaṃstava muktirnirūpyate।"
[महादेव (mahādeva) - O great god; परे (pare) - O supreme one; जन्म (janma) - birth; स्तव (stava) - your; मुक्तिः (muktiḥ) - liberation; निरूप्यते (nirūpyate) - is described;]
(O Mahadeva, O Supreme One, your birth is said to be liberation itself.)
"Oh Mahadeva! After one birth, you will attain liberation."
इति नारदीये।
iti nāradīye।
[इति (iti) - thus; नारदीये (nāradīye) - in the Nārada (scripture);]
-states Nāradiya Purāna.
निश्चितफलं च ज्ञानम्।
niścitaphalaṃ ca jñānam।
[निश्चित (niścita) - determined; फलं (phalaṃ) - result; च (ca) - and; ज्ञानम् (jñānam) - knowledge;]
(Knowledge with a definite result.)
But, wisdom yields definite result.
"तस्य तावदेव चिरम्", "यदु च नार्चिषमेवाभिसम्भवति"
"tasya tāvadeva ciram", "yadu ca nārciṣamevābhisambhavati"
[तस्य (tasya) - of him; तावत् (tāvat) - so long; एव (eva) - only; चिरम् (ciram) - for a long time; यदु (yadu) - until; च (ca) - and; न (na) - not; अर्चिषम् (arciṣam) - flame; एव (eva) - only; अभिसम्भवति (abhisambhavati) - arises;]
(He remains in that state only for as long as the flame does not arise.)
"It's been that long for him (to attain liberation).", "Even if sons don't perform funeral duties, he attains (the liberation)."
इत्यादिश्रुतिभ्यः॥
ityādiśrutibhyaḥ॥
[इति (iti) - thus; आदि (ādi) - and so on; श्रुतिभ्यः (śrutibhyaḥ) - from the scriptures;]
-are the Vēdic testimonials.
न च कायव्यूहापेक्षा।
na ca kāyavyūhāpekṣā।
[न (na) - not; च (ca) - and; कायव्यूह (kāyavyūha) - body-structure; अपेक्षा (apekṣā) - expectation;]
(Nor is there any expectation regarding the arrangement of the body.)
It is not always necessary to depend on the physical body system (to erase the remaining imprints).
"तद्यथैषीकातूलम्"," तद्यथा पुष्करपलाशे", "ज्ञानाग्निः सर्वकर्माणि"
"tadyathaiṣīkātūlam", "tadyathā puṣkarapalāśe", "jñānāgniḥ sarvakarmāṇi"
[तद् (tad) - that; यथा (yathā) - just as; इषीकातूलम् (iṣīkātūlam) - reed-cotton; तद् (tad) - that; यथा (yathā) - just as; पुष्करपलाशे (puṣkarapalāśe) - on a lotus leaf; ज्ञानाग्निः (jñānāgniḥ) - the fire of knowledge; सर्वकर्माणि (sarvakarmāṇi) - all actions;]
(That just as reed-cotton, just as on a lotus leaf, the fire of knowledge all actions.)
"the way fire burning cotton", "like the lotus flower (not getting wet)", "the fire of wisdom burns the imprints".
इत्यादिवचनेभ्यः।
ityādi-vacanebhyaḥ।
[इति (iti) - thus; आदि (ādi) - and so on; वचनेभ्यः (vacanebhyaḥ) - from the words;]
- there are such proverbs.
प्रारब्धे तु अविरोधः। प्रमाणाभावाच्च। न च तच्छास्त्रं प्रमाणम्-
prārabdhe tu avirodhaḥ। pramāṇābhāvācca। na ca tacchāstraṃ pramāṇam-
[प्रारब्धे (prārabdhe) - in what has begun (prārabdha); तु (tu) - but; अविरोधः (avirodhaḥ) - no contradiction; प्रमाणाभावात् (pramāṇābhāvāt) - due to absence of authority; च (ca) - and; न (na) - not; च (ca) - and; तत् (tat) - that; शास्त्रं (śāstraṃ) - scripture; प्रमाणम् (pramāṇam) - authority;]
(But in what has begun, there is no contradiction, due to absence of authority; and that scripture is not authority.)
It does not oppose the view regarding the need for remaining imprints to be exhausted. Testimonials are lacking to say knowledge cannot burn the remaining imprints. Contrary testimonials presented are not authentic.
"अक्षपादकणादानां साङ्ख्ययोगजटाभृताम्। मतमालम्ब्य ये वेदं दूषयन्त्यल्पचेतसः॥"
akṣapādakaṇādānāṃ sāṅkhyayogajaṭābhṛtām। matamālambya ye vedaṃ dūṣayantyalpacetasaḥ॥
[अक्षपाद (akṣapāda) - Akṣapāda (Gautama, founder of Nyāya); कणादानां (kaṇādānāṃ) - of Kaṇāda (founder of Vaiśeṣika); साङ्ख्य (sāṅkhya) - of Sāṅkhya (philosophy); योग (yoga) - of Yoga (philosophy); जटाभृताम् (jaṭābhṛtām) - of the matted-haired ones (ascetics); मतम् (matam) - the doctrine; आलम्ब्य (ālambya) - relying upon; ये (ye) - those who; वेदम् (vedam) - the Veda; दूषयन्ति (dūṣayanti) - criticize; अल्पचेतसः (alpacetasaḥ) - of little intelligence;]
(Relying on the doctrine of Akṣapāda, Kaṇāda, Sāṅkhya, Yoga, and the matted-haired ones, those who criticize the Veda are of little intelligence.)
"Those who condemn Vēdas advocating the doctrine of Sankhya, Yōga, Shaiva, and Shakta agamas as per Akshapāda and Kanāda are of little intelligence."
इति निन्दनात्। यत्र तु स्तुतिः तत्र शिवभक्तानां स्तुतिपरत्वमेव। न तत्सत्यत्वम्। न हि तेषामपि इतरग्रन्थ विरुद्धार्थे प्रामाण्यम्। तथा हि उक्तम्-
iti nindanāt। yatra tu stutiḥ tatra śivabhaktānāṃ stutiparatvameva। na tatsatyatvam। na hi teṣāmapi itaragrantha viruddhārthe prāmāṇyam। tathā hi uktam-
[इति (iti) - thus; निन्दनात् (nindanāt) - from censure; यत्र (yatra) - where; तु (tu) - but; स्तुतिः (stutiḥ) - praise; तत्र (tatra) - there; शिवभक्तानां (śivabhaktānāṃ) - of the devotees of Śiva; स्तुतिपरत्वम् (stutiparatvam) - being devoted to praise; एव (eva) - only; न (na) - not; तत् (tat) - that; सत्यत्वम् (satyatvam) - truth; न (na) - not; हि (hi) - indeed; तेषाम् (teṣām) - of them; अपि (api) - even; इतरग्रन्थ (itaragrantha) - other texts; विरुद्धार्थे (viruddhārthe) - in contradictory meaning; प्रामाण्यम् (prāmāṇyam) - authority; तथा (tathā) - thus; हि (hi) - indeed; उक्तम् (uktam) - it is said;]
(Thus from censure. Where, however, there is praise, there is only devotion to praise among the devotees of Śiva. That is not truth. Nor indeed is there authority for them even in other texts when the meaning is contradictory. Thus indeed it is said-)
Such statements exist which condemn these opposing texts. At certain places where such texts are referred, it is to praise the devotees of lord Shiva, not because there is truth in them. They cannot be considered as testimonials, as there is opposition from other testimonials considered as authentic. Therefore, it is said:
"एष मोहं सृजाम्याशु यो जनान् मोहयिष्यति। त्वं च रुद्र महाबाहो मोहशास्त्राणि कारय। अतथ्यानि वितथ्यानि दर्शयस्व महाभुज। प्रकाशं कुरु चात्मानम् अप्रकाशं च मां कुरु॥"
"eṣa mohaṃ sṛjāmyāśu yo janān mohayiṣyati। tvaṃ ca rudra mahābāho mohaśāstrāṇi kāraya। atathyāni vitathyāni darśayasva mahābhuja। prakāśaṃ kuru cātmānam aprakāśaṃ ca māṃ kuru॥"
[एष (eṣa) - this; मोहं (mohaṃ) - delusion; सृजामि (sṛjāmi) - I create; आशु (āśu) - quickly; यः (yaḥ) - who; जनान् (janān) - people; मोहयिष्यति (mohayiṣyati) - will delude; त्वं (tvaṃ) - you; च (ca) - and; रुद्र (rudra) - Rudra; महाबाहो (mahābāho) - mighty-armed; मोहशास्त्राणि (mohaśāstrāṇi) - delusive scriptures; कारय (kāraya) - cause to be made; अतथ्यानि (atathyāni) - untruths; वितथ्यानि (vitathyāni) - falsehoods; दर्शयस्व (darśayasva) - show; महाभुज (mahābhuja) - mighty-armed; प्रकाशं (prakāśaṃ) - manifestation; कुरु (kuru) - make; च (ca) - and; आत्मानम् (ātmānam) - yourself; अप्रकाशं (aprakāśaṃ) - unmanifest; च (ca) - and; मां (māṃ) - me; कुरु (kuru) - make;]
(This delusion I create quickly, which will delude people. And you, Rudra, mighty-armed, cause delusive scriptures to be made. Show untruths and falsehoods, O mighty-armed. Make yourself manifest and make me unmanifest.)
"This illusory attachment created by Me entangles these people in illusion. O mighty armed Rudra, create scriptures that bring attachment and illusion. O might shouldered, depict that which exists as differently existing and that which exists not as existing. Highlight yourself, and mask Me."
इति वाराहे।
iti vārāhe।
[इति (iti) - thus; वाराहे (vārāhe) - in the Varaha (Purana);]
-states Varāha Purāna
"कुत्सितानि च मिश्राणि रुद्रो विष्णुप्रचोदितः। चकार शास्त्राणि विभुः ऋषयस्तत्प्रचोदिताः। दधीच्याद्याः पुराणानि तच्छास्त्रसमयेन तु। चक्रुर्वेदैश्च ब्राह्माणि वैष्णवान् विष्णुवेदतः। पञ्चरात्रं भारतं च मूलरामायणं तथा। तथा पुराणं भागवतं विष्णुवेद इतीरितः। अतः शैवपुराणानि योग्यान्यन्याविरोधतः॥"
"kutsitāni ca miśrāṇi rudro viṣṇupracoditaḥ। cakāra śāstrāṇi vibhuḥ ṛṣayastatpracoditāḥ। dadhīcyādyāḥ purāṇāni tacchāstrasamayena tu। cakruḥ vedaiśca brāhmāṇi vaiṣṇavān viṣṇuvedataḥ। pañcarātraṃ bhārataṃ ca mūlarāmāyaṇaṃ tathā। tathā purāṇaṃ bhāgavataṃ viṣṇuveda itīritaḥ। ataḥ śaivapurāṇāni yogyānyanyāvirodhataḥ॥"
[कुत्सितानि (kutsitāni) - despicable; च (ca) - and; मिश्राणि (miśrāṇi) - mixed; रुद्रः (rudraḥ) - Rudra; विष्णुप्रचोदितः (viṣṇupracoditaḥ) - impelled by Viṣṇu; चकार (cakāra) - made; शास्त्राणि (śāstrāṇi) - scriptures; विभुः (vibhuḥ) - the Lord; ऋषयः (ṛṣayaḥ) - sages; तत्प्रचोदिताः (tatpracoditāḥ) - impelled by that; दधीच्याद्याः (dadhīcyādyāḥ) - Dadhīci and others; पुराणानि (purāṇāni) - Purāṇas; तच्छास्त्रसमयेन (tacchāstrasamayena) - according to that scripture's tradition; तु (tu) - but; चक्रुः (cakruḥ) - made; वेदैः (vedaiḥ) - by the Vedas; च (ca) - and; ब्राह्माणि (brāhmāṇi) - Brāhmaṇas; वैष्णवान् (vaiṣṇavān) - Vaiṣṇava; विष्णुवेदतः (viṣṇuvedataḥ) - from the Viṣṇu Veda; पञ्चरात्रम् (pañcarātram) - Pañcarātra; भारतं (bhārataṃ) - Mahābhārata; च (ca) - and; मूलरामायणम् (mūlarāmāyaṇam) - original Rāmāyaṇa; तथा (tathā) - also; तथा (tathā) - also; पुराणम् (purāṇam) - Purāṇa; भागवतं (bhāgavataṃ) - Bhāgavata; विष्णुवेद (viṣṇuveda) - Viṣṇu Veda; इति (iti) - thus; ईरितः (īritaḥ) - declared; अतः (ataḥ) - therefore; शैवपुराणानि (śaivapurāṇāni) - Śaiva Purāṇas; योग्यानि (yogyāni) - appropriate; अन्य (anya) - other; अविरोधतः (avirodhataḥ) - without contradiction;]
(Despicable and mixed (scriptures), Rudra impelled by Viṣṇu made; the Lord (made) scriptures, sages impelled by that (made); Dadhīci and others (made) Purāṇas according to that scripture's tradition but; (they) made Brāhmaṇas by the Vedas and Vaiṣṇava (scriptures) from the Viṣṇu Veda; Pañcarātra, Mahābhārata and the original Rāmāyaṇa also; also the Bhāgavata Purāṇa, declared as Viṣṇu Veda; therefore, the Śaiva Purāṇas are appropriate, others (are) without contradiction.)
"Rudra, inspired by lord Vishnu, mixed the cursed things. Sages like Dadīchi inspired by the mighty Rudra, further created these purānic scriptures. Simultaneously, based on Vedas, Brahmanas, and Vishnu-Vedas were created which are pro lord Vishnu. The Pancharātra, the Bhārata, the Original Rāmāyana, and the Bhāgavata Purāna are called 'Vishnu-Vedas'. Therefore, the Purānas based on lord Shiva are in opposition to others and are not worthy."
इति च नारदीये।
iti ca nāradīye।
[इति (iti) - thus; च (ca) - and; नारदीये (nāradīye) - in the Nārada (text);]
-states Nāradiya Purāna
अतो ज्ञानिनां भवत्येव मुक्तिः। भीष्मादीनां तत् क्षणे युक्त्यभावः। 'स्मरन् तस्त्यजति' इति वर्तमानापदेशो हि कृतः।तच्चोक्तम्-
ato jñānināṃ bhavatyeva muktiḥ। bhīṣmādīnāṃ tat kṣaṇe yuktyabhāvaḥ। 'smaran tasyajati' iti vartamānāpadeśo hi kṛtaḥ। taccoktam-
[अतः (ataḥ) - therefore; ज्ञानिनाम् (jñāninām) - of the wise; भवति (bhavati) - happens; एव (eva) - indeed; मुक्तिः (muktiḥ) - liberation; भीष्मादीनाम् (bhīṣmādīnām) - of Bhishma and others; तत् (tat) - that; क्षणे (kṣaṇe) - at the moment; युक्त्यभावः (yuktyabhāvaḥ) - absence of reasoning; 'स्मरन् ('smaran) - 'remembering; तस्त्यजति' (tastyajati') - he gives up'; इति (iti) - thus; वर्तमानापदेशः (vartamānāpadeśaḥ) - present-tense expression; हि (hi) - indeed; कृतः (kṛtaḥ) - is made; तत् (tat) - that; च (ca) - and; उक्तम् (uktam) - is said;]
(Therefore, for the wise, liberation indeed happens. For Bhishma and others, at that moment, there was an absence of reasoning. 'Remembering, he gives up'—thus, a present-tense expression is indeed made. And that is said—)
Therefore, only the knowledgeable will attain liberation. Even Bhishma had a deficiency of oneness with the lord at that moment of departure. Instructions conclude definitively in the present continuous tense "while leaving the body". Hence, it is said:
"ज्ञानिनां कर्मयुक्तानां कायत्यागक्षणो यदा। विष्णुमाया तदा तेषां मनो बाह्यं करोति हि॥"
"jñānināṃ karmayuktānāṃ kāyatyāgakṣaṇo yadā। viṣṇumāyā tadā teṣāṃ mano bāhyaṃ karoti hi॥"
[ज्ञानिनाम् (jñāninām) - of the wise; कर्मयुक्तानाम् (karmayuktānām) - of those engaged in action; कायत्यागक्षणः (kāyatyāgakṣaṇaḥ) - the moment of giving up the body; यदा (yadā) - when; विष्णुमाया (viṣṇumāyā) - the illusion of Viṣṇu; तदा (tadā) - then; तेषाम् (teṣām) - of them; मनः (manaḥ) - mind; बाह्यम् (bāhyam) - external; करोति (karoti) - makes; हि (hi) - indeed;]
(Of the wise, of those engaged in action, when the moment of giving up the body (comes), then the illusion of Viṣṇu indeed makes their mind external.)
"If the knowledgeable Jnānin is engaged in action at the moment of leaving the body, then the illusionary energy of the lord Vishnu certainly externalizes his mind."
इति गारुडे।
iti gāruḍe।
[इति (iti) - thus; गारुडे (gāruḍe) - in the Gāruḍa (Purāṇa);]
-states Garuda Purāna.
न च अन्येषां तदा स्मृतिः भवति?
na ca anyeṣāṃ tadā smṛtiḥ bhavati?
[न (na) - not; च (ca) - and; अन्येषां (anyeṣāṃ) - of others; तदा (tadā) - then; स्मृतिः (smṛtiḥ) - memory; भवति (bhavati) - arises;]
(Not and of others then memory arises?)
Does the remembrance not happen then for any other?
"बहुजन्मविपाकेन भक्तिज्ञानेन ये हरिम्। भजन्ति तत्स्मृतिं त्वन्ते देवो याति न चान्यथा॥"
"bahujanma-vipākena bhakti-jñānena ye harim। bhajanti tat-smṛtiṃ tv-ante devo yāti na cānyathā॥"
[बहु (bahu) - many; जन्म (janma) - births; विपाकेन (vipākena) - as a result; भक्ति (bhakti) - devotion; ज्ञानेन (jñānena) - by knowledge; ये (ye) - who; हरिम् (harim) - Hari (Vishnu); भजन्ति (bhajanti) - worship; तत् (tat) - that; स्मृतिम् (smṛtim) - remembrance; तु (tu) - but; अन्ते (ante) - at the end; देवः (devaḥ) - the Lord; याति (yāti) - attains; न (na) - not; च (ca) - and; अन्यथा (anyathā) - otherwise;]
(By the result of many births, by devotion and knowledge, those who worship Hari, at the end, the Lord attains that remembrance, but not otherwise.)
"The one who worships lord Vishnu for several births with devotion filled with knowledge, his remembrance in the end, attains lord Vishnu and nothing else."
इत्युक्तेः ब्रह्मवैवर्ते।
ityukteḥ brahmavaivarte।
[इति (iti) - thus; उक्तेः (ukteḥ) - from the statement; ब्रह्मवैवर्ते (brahmavaivarte) - in the Brahmavaivarta (Purana);]
-thus states Brahmavaivarta Purāna.
निर्वाणं अशरीरम्।
nirvāṇaṃ aśarīram।
[निर्वाणं (nirvāṇam) - liberation; अशरीरम् (aśarīram) - bodiless;]
(Liberation bodiless.)
The word 'nirvāṇaṁ' in the verse means 'without physical body'.
"कायो वाणं शरीरं च"
"kāyo vāṇaṃ śarīraṃ ca"
[कायः (kāyaḥ) - body; वाणम् (vāṇam) - speech; शरीरम् (śarīram) - body; च (ca) - and;]
(body speech body and)
'kāya', 'vāṇaṁ', and 'śarīraṁ'
इत्यभिधानात्।
ityabhidhānāt।
[इति (iti) - thus; अभिधानात् (abhidhānāt) - from the statement;]
-are synonymous as stated in the thesaurus.
"एतद्बाणमवष्टभ्य"
"etadbāṇam avaṣṭabhya"
[एतत् (etat) - this; बाणम् (bāṇam) - arrow; अवष्टभ्य (avaṣṭabhya) - having taken up;]
(Having taken up this arrow.)
"making this body the base"
इति प्रयोगाच्च। निर्वाणशब्दप्रतिपादनम् अनिंद्रियाः इत्यादिवत्। कथं अन्यथा सर्वपुराणादिप्रसिद्धाकृतिः भगवतः उपपद्यते। न च अन्यत् भगवतः उत्तमं ब्रह्म -
iti prayogāc ca. nirvāṇaśabdapratipādanam aniṃdriyāḥ ityādivat. kathaṃ anyathā sarvapurāṇādiprasiddhākṛtiḥ bhagavataḥ upapadyate. na ca anyat bhagavataḥ uttamaṃ brahma -
[इति (iti) - thus; प्रयोगात् (prayogāt) - from usage; च (ca) - and; निर्वाणशब्दप्रतिपादनम् (nirvāṇaśabdapratipādanam) - explanation of the word 'nirvāṇa'; अनिंद्रियाः (aniṃdriyāḥ) - without senses; इत्यादिवत् (ityādivat) - like 'etc.'; कथं (kathaṃ) - how; अन्यथा (anyathā) - otherwise; सर्वपुराणादिप्रसिद्धाकृतिः (sarvapurāṇādiprasiddhākṛtiḥ) - having a form well-known in all Purāṇas, etc.; भगवतः (bhagavataḥ) - of the Lord; उपपद्यते (upapadyate) - is possible; न (na) - not; च (ca) - and; अन्यत् (anyat) - other; भगवतः (bhagavataḥ) - of the Lord; उत्तमं (uttamaṃ) - supreme; ब्रह्म (brahma) - Brahman;]
(Thus, from usage. The explanation of the word 'nirvāṇa', like 'without senses', etc. How otherwise is the form of the Lord, well-known in all Purāṇas, possible? And there is no other supreme Brahman than the Lord -)
In this testimonial, the word 'vāṇa' is used in the same sense. 'nirvāṇa' word etymologically needs to be split similar to 'aniṁdriyā', which means without senses. How else, otherwise, the non-physical form of the Lord that is famous in all the Purānas is to be ascertained. There is no other superior lord than the 'Brahman'.
"ब्रह्मेति परमात्मेति भगवानिति शब्द्यते॥"
"brahmeti paramātmeti bhagavāniti śabdyate॥"
[ब्रह्म (brahma) - Brahman; इति (iti) - thus; परमात्मा (paramātmā) - Supreme Self; इति (iti) - thus; भगवान् (bhagavān) - the Lord; इति (iti) - thus; शब्द्यते (śabdyate) - is denoted;]
(Brahman, thus; Supreme Self, thus; the Lord, thus; is denoted.)
"'Brahma' means 'Parama-ātma', the supreme being. He is also called 'Bhagavān'".
इति भागवते।
iti bhāgavate।
[इति (iti) - thus; भागवते (bhāgavate) - in the Bhāgavata;]
-states Bhāgavata Purāna.
"भगवन्तं परं ब्रह्म", "परं ब्रह्म जनार्दनः", "परमं यो महद् ब्रह्म", "यस्मात् क्षरमतीतोहम् अक्षरादपि चोत्तमः", "योSसावतींद्रियग्राह्यः", "नास्ति नारायणसमं न भूतं न भविष्यति", "न त्वत्समोस्त्यभ्यधिकः कुतोSन्यः"
"bhagavantaṃ paraṃ brahma", "paraṃ brahma janārdanaḥ", "paramaṃ yo mahad brahma", "yasmāt kṣaram atīto 'ham akṣarād api cottamaḥ", "yo 'asāv atīndriyagrāhyaḥ", "nāsti nārāyaṇasamaṃ na bhūtaṃ na bhaviṣyati", "na tvat-samo 'sty abhyadhikaḥ kuto 'anyaḥ"
[भगवन्तं (bhagavantaṃ) - the Lord; परं (paraṃ) - supreme; ब्रह्म (brahma) - Brahman; परं (paraṃ) - supreme; ब्रह्म (brahma) - Brahman; जनार्दनः (janārdanaḥ) - Janardana (Vishnu); परमं (paramaṃ) - supreme; यो (yo) - who; महत् (mahat) - great; ब्रह्म (brahma) - Brahman; यस्मात् (yasmāt) - from whom; क्षरम् (kṣaram) - the perishable; अतीतः (atītaḥ) - transcended; अहम् (aham) - I; अक्षरात् (akṣarāt) - than the imperishable; अपि (api) - even; च (ca) - and; उत्तमः (uttamaḥ) - the highest; यो (yo) - who; असौ (asau) - that; अतीन्द्रियग्राह्यः (atīndriyagrāhyaḥ) - beyond the grasp of the senses; नास्ति (nāsti) - there is not; नारायणसमं (nārāyaṇasamaṃ) - equal to Narayana; न (na) - not; भूतं (bhūtaṃ) - in the past; न (na) - not; भविष्यति (bhaviṣyati) - will be in the future; न (na) - not; त्वत् (tvat) - than you; समः (samaḥ) - equal; अस्ति (asti) - is; अभ्यधिकः (abhyadhikaḥ) - superior; कुतः (kutaḥ) - whence; अन्यः (anyaḥ) - other;]
(The Lord, the supreme Brahman, the supreme Brahman is Janardana; the supreme who is the great Brahman, from whom I have transcended the perishable, and am even higher than the imperishable; who is that one beyond the grasp of the senses; there is none equal to Narayana, not in the past nor will there be in the future; there is no one equal or superior to you, whence another?)
"Bhagavn is 'Param-Brahma'", "Janardhana is 'Param-Brahma'", "that 'mahat' is 'Param-Brahma'", "As I am beyond the insentient and the sentient I am called Superior (Uttama)", "Who is beyond the grasp of the senses", "None exists who is equal or superior to lord Nārāyana, either in the past or in the future", "How can there be anyone who is equal or superior to Him?"
इत्यादिभ्यः।
ityādibhyaḥ।
[इति (iti) - thus; आदि (ādi) - and so on; भ्यः (bhyaḥ) - from;]
-there are such statements as well.
न च तस्य ब्रह्मणः अशरीरत्वात् एतत् कल्प्यम्। तस्यापि शरीरश्रवणात्-
na ca tasya brahmaṇaḥ aśarīratvāt etat kalpyam। tasyāpi śarīraśravaṇāt-
[न (na) - not; च (ca) - and; तस्य (tasya) - of him; ब्रह्मणः (brahmaṇaḥ) - of Brahman; अशरीरत्वात् (aśarīratvāt) - because of being bodiless; एतत् (etat) - this; कल्प्यम् (kalpyam) - can be supposed; तस्यापि (tasyāpi) - of him also; शरीरश्रवणात् (śarīraśravaṇāt) - because of hearing about a body;]
(And not of him, of Brahman, because of being bodiless, this can be supposed. Of him also, because of hearing about a body—)
It does not mean one should imagine him to be without a body. We hear about his body:
"आनन्दरूपम्", "सुवर्णज्योतीः", "दहरोस्मिन् अन्तर आकाशः"
"ānandarūpam", "suvarṇajyotīḥ", "daharosmin antara ākāśaḥ"
[आनन्द (ānanda) - bliss; रूपम् (rūpam) - form; सुवर्ण (suvarṇa) - golden; ज्योतीः (jyotīḥ) - light; दहर (dahara) - small; अस्मिन् (asmin) - in this; अन्तर (antara) - inner; आकाशः (ākāśaḥ) - space;]
(Bliss form, golden light, in this small inner space.)
"He is of the form of bliss", "He has golden effulgence", "He is the subtle burn found in the internal space (within the heart)"
इत्यादिषु।
ityādiṣu।
[इति (iti) - thus; आदि (ādi) - and so on; षु (ṣu) - among;]
- there are such testimonials.
यदि रूपं न स्यात् आनन्दम् इत्येव स्यात्। न तु आनन्दरूपम् इति। कथं च सुवर्णरूपत्वं स्यात् अरूपस्य? कथं च दहरत्वम्? दहरस्थश्च -
yadi rūpaṃ na syāt ānandam ityeva syāt. na tu ānandarūpam iti. kathaṃ ca suvarṇarūpatvaṃ syāt arūpasya? kathaṃ ca daharatvam? daharasthaśca -
[यदि (yadi) - if; रूपं (rūpam) - form; न (na) - not; स्यात् (syāt) - would be; आनन्दम् (ānandam) - bliss; इत्येव (ityeva) - just so; स्यात् (syāt) - would be; न (na) - not; तु (tu) - but; आनन्दरूपम् (ānandarūpam) - of the nature of bliss; इति (iti) - thus; कथं (kathaṃ) - how; च (ca) - and; सुवर्णरूपत्वं (suvarṇarūpatvaṃ) - the state of being of the form of gold; स्यात् (syāt) - would be; अरूपस्य (arūpasya) - of the formless; कथं (kathaṃ) - how; च (ca) - and; दहरत्वम् (daharatvam) - the state of being minute; दहरस्थः (daharasthaḥ) - situated in the minute (space); च (ca) - and;]
(If there were no form, there would just be bliss. But not 'of the nature of bliss', thus. And how could there be the state of being of the form of gold for the formless? And how could there be minuteness? And (he is) situated in the minute (space) -)
If the supreme does not have form, it should have been stated as "He is bliss", and not as "He is of the form of bliss". Why is he mentioned as having the 'form' of golden effulgence if he has no 'form'? How can he be the subtle effulgence in the heart? Regarding his subtle form in the heart, it is said:
"केचित् स्वदेहे" (केचित् स्वदेहे हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तम्। चतुर्भुजं कंजरथांगशंखगदाधरं धारणया स्मरन्ति॥)
"kecit svadehe" (kecit svadehe hṛdayāvakāśe prādeśamātraṃ puruṣaṃ vasantam। caturbhujaṃ kaṃjarathāṃgaśaṅkhagadādharaṃ dhāraṇayā smaranti॥)
[केचित् (kecit) - some; स्वदेहे (svadehe) - in their own body; हृदयावकाशे (hṛdayāvakāśe) - in the space of the heart; प्रादेशमात्रं (prādeśamātram) - of the size of a thumb; पुरुषं (puruṣam) - the Person; वसन्तम् (vasantam) - dwelling; चतुर्भुजं (caturbhujam) - four-armed; कंजरथांगशंखगदाधरं (kaṃjarathāṃgaśaṅkhagadādharaṃ) - holding the conch, discus, lotus, and mace; धारणया (dhāraṇayā) - by meditation; स्मरन्ति (smaranti) - remember;]
(Some, in their own body, in the space of the heart, of the size of a thumb, the Person dwelling, four-armed, holding the conch, discus, lotus, and mace, by meditation, remember.)
"Some in their own bodies" (Some meditate only on the supreme being living in the region of space in their hearts who is having four arms, holds a lotus, a disk, a conch and a club.)
इत्यादौ रूपवान् उच्यते।
ityādau rūpavān ucyate.
[इत्यादौ (ityādau) - in this way at the beginning; रूपवान् (rūpavān) - possessing form; उच्यते (ucyate) - is said;]
(In this way at the beginning, possessing form is said.)
- in such statements, the form is stated.
"सहस्रशीर्षा पुरुषः", "रुग्मवर्णं कर्तारम्", "आदित्यवर्णं तमसः परस्तात्", "सर्वतः पाणिपादं तत्", "विश्वतश्चक्षुः"
"sahasraśīrṣā puruṣaḥ", "rugmavarṇaṃ kartāram", "ādityavarṇaṃ tamasaḥ parastāt", "sarvataḥ pāṇipādaṃ tat", "viśvataścakṣuḥ"
[सहस्र (sahasra) - thousand; शीर्षा (śīrṣā) - headed; पुरुषः (puruṣaḥ) - the Person; रुग्मवर्णं (rugmavarṇaṃ) - of golden color; कर्तारम् (kartāram) - the creator; आदित्यवर्णं (ādityavarṇaṃ) - sun-colored; तमसः (tamasaḥ) - of darkness; परस्तात् (parastāt) - beyond; सर्वतः (sarvataḥ) - on all sides; पाणिपादं (pāṇipādaṃ) - hands and feet; तत् (tat) - that; विश्वतः (viśvataḥ) - everywhere; चक्षुः (cakṣuḥ) - eyes;]
(The Person with a thousand heads, of golden color, the creator, sun-colored, beyond darkness, that which has hands and feet on all sides, and eyes everywhere.)
"He is the being with thousand heads", "He is the golden coloured doer", "He is of the colour of the sun and is beyond ignorance", "He has hands and feet everywhere", "He is the eyes of the universe"
इत्यादिवचनात्, विश्वरूपाध्यायादेश्च रूपवान् अवसीयते।
ityādi-vacanāt, viśvarūpa-adhyāyādeś ca rūpavān avasīyate.
[इति (iti) - thus; आदि (ādi) - and so on; वचनात् (vacanāt) - from the statement; विश्वरूप (viśvarūpa) - Viśvarūpa; अध्यायाद् (adhyāyāt) - from the chapter; च (ca) - and; रूपवान् (rūpavān) - possessing form; अवसीयते (avasīyate) - is inferred;]
(From such statements and from the Viśvarūpa chapter, it is inferred that he possesses form.)
From these testimonials and also from the universal form described in the Bhagavad Gīta we come to know that he has form.
अतिपरिपूर्णतम ज्ञान ऐश्वर्य वीर्य आनन्द श्री शक्त्यादिमांश्च भगवान्।
atiparipūrṇatama jñāna aiśvarya vīrya ānanda śrī śaktyādimāṃśca bhagavān।
[अति (ati) - very; परिपूर्णतम (paripūrṇatama) - most complete; ज्ञान (jñāna) - knowledge; ऐश्वर्य (aiśvarya) - sovereignty; वीर्य (vīrya) - power; आनन्द (ānanda) - bliss; श्री (śrī) - prosperity; शक्ति (śakti) - energy; आदि (ādi) - and so on; मांश्च (māṃś ca) - and portions; भगवान् (bhagavān) - the Lord;]
(The Lord is the one who possesses the most complete knowledge, sovereignty, power, bliss, prosperity, energy, and so on, and their portions.)
He is called 'Bhagavān' as he is the most complete - with knowledge, wealth, valour, bliss, Goddess Lakshmi, and Goddess Shakti.
"परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च।", "यः सर्वज्ञः", "आनन्दं ब्रह्मणः", "एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति।", "अनादिमध्यान्तमनन्तवीर्यम्", "सहस्रलक्षा- मितकान्तिकान्तम्", "मय्यनन्तगुणेनन्ते गुणतोनन्तविग्रहे", "विज्ञानशक्तिरहमासमनन्तशक्तेः", "तुर्यं तत् सर्वदृक् सदा", "आत्मानमन्यं च स वेद विद्वान्", "अन्यतमो मुकुन्दात् को नाम लोके भगवत्पदार्थः", "ऐश्वर्यस्य समग्रस्य।"
"parāsya śaktir vividhaiʽva śrūyate svābhāvikī jñāna-bala-kriyā ca।"," yaḥ sarvajñaḥ", "ānandaṃ brahmaṇaḥ", "etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti|", "anādimadhyāntamanantavīryam", "sahasralakṣā- mitakāntikāntam", "mayyanantaguṇenante guṇatonantavigrahe", "vijñānaśaktirahamāsamanantaśakteḥ", "turyaṃ tat sarvadṛk sadā", "ātmānamanyaṃ ca sa veda vidvān", "anyatamo mukundāt ko nāma loke bhagavatpadārthaḥ", "aiśvaryasya samagrasya"|
[परास्य (parāsya) - of the Supreme; शक्तिः (śaktiḥ) - power; विविधा (vividhā) - various; एव (eva) - indeed; श्रूयते (śrūyate) - is heard; स्वाभाविकी (svābhāvikī) - natural; ज्ञान (jñāna) - knowledge; बल (bala) - strength; क्रिया (kriyā) - action; च (ca) - and; यः (yaḥ) - who; सर्वज्ञः (sarvajñaḥ) - all-knowing; आनन्दं (ānandaṃ) - bliss; ब्रह्मणः (brahmaṇaḥ) - of Brahman; एतस्य (etasya) - of this; एव (eva) - indeed; आनन्दस्य (ānandasya) - of bliss; अन्यानि (anyāni) - other; भूतानि (bhūtāni) - beings; मात्राम् (mātrām) - a portion; उपजीवन्ति (upajīvanti) - subsist; अनादिमध्यान्तम् (anādimadhyāntam) - without beginning, middle, or end; अनन्तवीर्यम् (anantavīryam) - of infinite power; सहस्र (sahasra) - thousand; लक्षा (lakṣā) - hundred thousand; मित (mita) - measured; कान्ति (kānti) - splendor; कान्तम् (kāntam) - beloved; मयि (mayi) - in me; अनन्त (ananta) - infinite; गुणेन (guṇena) - by qualities; अनन्ते (anante) - in the infinite; गुणतः (guṇataḥ) - by attribute; अनन्त (ananta) - infinite; विग्रहे (vigrahe) - in form; विज्ञान (vijñāna) - knowledge; शक्ति (śakti) - power; अहम् (aham) - I; आस (āsa) - was; अनन्त (ananta) - infinite; शक्तेः (śakteḥ) - of power; तुर्यं (turyaṃ) - the fourth (state); तत् (tat) - that; सर्वदृक् (sarvadṛk) - all-seeing; सदा (sadā) - always; आत्मानम् (ātmānam) - self; अन्यं (anyaṃ) - other; च (ca) - and; स (sa) - he; वेद (veda) - knows; विद्वान् (vidvān) - wise; अन्यतमः (anyatamaḥ) - any other; मुकुन्दात् (mukundāt) - from Mukunda (Krishna); को (ko) - who; नाम (nāma) - indeed; लोके (loke) - in the world; भगवत्पदार्थः (bhagavatpadārthaḥ) - the meaning of the Lord's feet; ऐश्वर्यस्य (aiśvaryasya) - of sovereignty; समग्रस्य (samagrasya) - of completeness;]
(Of the Supreme, power indeed is heard as various, natural knowledge, strength, and action and. Who is all-knowing, bliss of Brahman, indeed of this bliss other beings subsist on a portion, without beginning, middle, or end, of infinite power. Thousand, hundred thousand, measured splendor, beloved, in me, by infinite qualities, in the infinite, by attribute, in infinite form, knowledge power I was, of infinite power, the fourth (state), that all-seeing always, self and other, and he knows, wise, any other from Mukunda, who indeed in the world is the meaning of the Lord's feet, of sovereignty, of completeness.)
"We have heard that types of powers are varied in that transcendental self, including knowledge, strength, and ability to do", "that lord is all knowing", "bliss is that Brahman", "other beings live by partaking His bliss", "that valorous one is without the beginning, middle, or the end", "More radiant than thousand million moons", "In Me of infinite form, the auspicious qualities are infinite, with each quality being infinitely abundant", "I with special powers was born from the lord of infinite power (says Brahma)", "He sees everything, always, having the form of 'turya', the fourth state of conciousness", "He the all knowing knows specially himself and others", "Who else, besides the one called 'Mukunda,' can be the 'Bhagavan' in this world?", "He is the union of wealth (of six types, hence called 'Bhaga')"
"अतीव परिपूर्णं ते सुखं ज्ञानं च सौभगम्। यच्चात्ययुक्तं स्मर्तुं वा शक्तः कर्तुमतः परः॥"
"atīva paripūrṇaṃ te sukhaṃ jñānaṃ ca saubhagam। yaccātyayuktaṃ smartuṃ vā śaktaḥ kartumataḥ paraḥ॥"
[अतीव (atīva) - exceedingly; परिपूर्णं (paripūrṇaṃ) - completely filled; ते (te) - your; सुखं (sukhaṃ) - happiness; ज्ञानं (jñānaṃ) - knowledge; च (ca) - and; सौभगम् (saubhagam) - good fortune; यत् (yat) - that which; च (ca) - and; अत्ययुक्तं (atyayuktaṃ) - extremely improper; स्मर्तुं (smartuṃ) - to remember; वा (vā) - or; शक्तः (śaktaḥ) - able; कर्तुम् (kartum) - to do; अतः (ataḥ) - than this; परः (paraḥ) - higher;]
(Exceedingly completely filled your happiness knowledge and good fortune. That which is extremely improper to remember or able to do, than this higher.)
"You are the most complete in terms of bliss, knowledge, and wealth. You have the power to perform beyond whatever is possible to be thought and appropriate."
इत्यादिभ्यः।
ityādibhyaḥ।
[इति (iti) - thus; आदि (ādi) - and so on; भ्यः (bhyaḥ) - from;]
- are the testimonials.
तानि सर्वाणि अन्योन्यरूपाणि-
tāni sarvāṇi anyonyarūpāṇi-
[तानि (tāni) - those; सर्वाणि (sarvāṇi) - all; अन्योन्यरूपाणि (anyonyarūpāṇi) - mutually-formed;]
(those all mutually-formed-)
All these properties are his different, and not so different, forms:
"विज्ञानमानन्दं ब्रह्म", "आनन्दो ब्रह्मेति व्यजानात्", "सत्यं ज्ञानम् अनन्तं ब्रह्म", "यस्य ज्ञानमयं तपः", "स मा भग प्रविश स्वाहा"
"vijñānam-ānandaṃ brahma", "ānando brahmeti vyajānāt", "satyaṃ jñānam anantaṃ brahma", "yasya jñānamayaṃ tapaḥ", "sa mā bhaga praviśa svāhā"
[विज्ञानम् (vijñānam) - knowledge; आनन्दम् (ānandam) - bliss; ब्रह्म (brahma) - Brahman; आनन्दः (ānandaḥ) - bliss; ब्रह्म (brahma) - Brahman; इति (iti) - thus; व्यजानात् (vyajānāt) - knew; सत्यं (satyaṃ) - truth; ज्ञानम् (jñānam) - knowledge; अनन्तम् (anantam) - infinite; ब्रह्म (brahma) - Brahman; यस्य (yasya) - whose; ज्ञानमयम् (jñānamayam) - consisting of knowledge; तपः (tapaḥ) - austerity; सः (saḥ) - he; माम् (mām) - me; भग (bhaga) - O Lord; प्रविश (praviśa) - enter; स्वाहा (svāhā) - hail; , (,) - ;]
(Knowledge, bliss, Brahman, bliss is Brahman thus (he) knew, truth, knowledge, infinite, Brahman, whose austerity consists of knowledge, he, me, O Lord, enter, hail.)
"Special knowledge and bliss is the Brahman", "He understood bliss itself as the Brahman", "Brahman is the truth, the knowledge and the infinite", "Whose austerities are full of knowledge", "Oh excellent one, I enter you by you partaking me"
"न यस्य प्राकृता मूर्तिः मांसमेदोस्थिसम्भवा। न योगित्वात् इश्वरत्वात् सत्यरूपाच्युतो विभुः॥"
"na yasya prākṛtā mūrtiḥ māṃsa-medo-asthi-sambhavā। na yogitvāt īśvaratvāt satyarūpācyuto vibhuḥ॥"
[न (na) - not; यस्य (yasya) - whose; प्राकृता (prākṛtā) - material; मूर्तिः (mūrtiḥ) - form; मांस (māṃsa) - flesh; मेदः (medaḥ) - fat; अस्थि (asthi) - bone; सम्भवा (sambhavā) - originated from; न (na) - not; योगित्वात् (yogitvāt) - due to being a yogi; ईश्वरत्वात् (īśvaratvāt) - due to being the Lord; सत्यरूप (satyarūpa) - of true form; अच्युतः (acyutaḥ) - Acyuta (the infallible one); विभुः (vibhuḥ) - the all-pervading one;]
(Not whose material form is originated from flesh, fat, bone; not due to being a yogi, due to being the Lord, of true form, Acyuta, the all-pervading one.)
"He does not have a physical body made of flesh and bone. This is not because of his Yōgic power. It is because of the 'lordship' of that Achyuta, who is omnipotent and is of the form of truth."
"सद्देहः सुखगन्धश्च ज्ञानभाः सत्पराक्रमः। ज्ञानज्ञानः सुखसुखः स विष्णुः परमोक्षरः॥"
"saddehaḥ sukhagandhaś ca jñānabhāḥ satparākramaḥ। jñānajñānaḥ sukhasukhaḥ sa viṣṇuḥ paramokṣaraḥ॥"
[सद्देहः (saddehaḥ) - having a true body; सुखगन्धः (sukhagandhaḥ) - having the fragrance of happiness; च (ca) - and; ज्ञानभाः (jñānabhāḥ) - radiant with knowledge; सत्पराक्रमः (satparākramaḥ) - having true valor; ज्ञानज्ञानः (jñānajñānaḥ) - the knowledge of knowledge; सुखसुखः (sukhasukhaḥ) - the happiness of happiness; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; परमः (paramaḥ) - supreme; अक्षरः (akṣaraḥ) - imperishable;]
(Having a true body, having the fragrance of happiness, radiant with knowledge, having true valor, the knowledge of knowledge, the happiness of happiness, he is Viṣṇu, the supreme imperishable.)
"He has an auspicious body, bliss as fragrance, light of knowledge, and true prowess. That lord Vishnu is the knowledge of the knowledgeable, the bliss of the blissful, and is the transcendental letter (Om)."
इति पैङ्गिखिलेषु।
iti paiṅgikhileṣu।
[इति (iti) - thus; पैङ्गिखिलेषु (paiṅgikhileṣu) - in the Paiṅgi Khilas;]
- thus states Paingikhila
"देहोयं मे सदानन्दो नायं प्रकृतिनिर्मितः। परिपूर्णश्च सर्वत्र तेन नारायणोस्म्यहम्॥"
"deho'yaṃ me sadānando nāyaṃ prakṛtinirmitaḥ। paripūrṇaś ca sarvatra tena nārāyaṇosmy aham॥"
[देहः (dehaḥ) - body; अयम् (ayam) - this; मे (me) - my; सदा (sadā) - always; आनन्दः (ānandaḥ) - bliss; न (na) - not; अयम् (ayam) - this; प्रकृति (prakṛti) - of nature; निर्मितः (nirmitaḥ) - made; परिपूर्णः (paripūrṇaḥ) - completely full; च (ca) - and; सर्वत्र (sarvatra) - everywhere; तेन (tena) - by that; नारायणः (nārāyaṇaḥ) - Narayana; अस्मि (asmi) - am; अहम् (aham) - I;]
(This body of mine is always bliss, not made of nature. Completely full and everywhere, by that I am Narayana.)
"This body of mine is ever blissful and is not made of material substance. It is complete is all aspects everywhere. Therefore, I am known as Nārāyana, i.e. the all pervading one."
इत्यादि ब्रह्मवैवर्ते।
ityādi brahmavaivarte।
[इत्यादि (ityādi) - thus etc.; ब्रह्मवैवर्ते (brahmavaivarte) - in the Brahmavaivarta (Purāṇa);]
- there are such statements in Brahmavaivarta.
तदेव लीलया चासौ परिच्छिन्नादिरूपेण दर्शयति मायया-
tadeva līlayā cāsau paricchinnādirūpeṇa darśayati māyayā-
[तत् (tat) - that; एव (eva) - indeed; लीलया (līlayā) - by play; च (ca) - and; असौ (asau) - he; परिच्छिन्न (paricchinna) - limited; आदि (ādi) - etc.; रूपेण (rūpeṇa) - by the form; दर्शयति (darśayati) - shows; मायया (māyayā) - by illusion;]
(That indeed, by play and he, by the form of limited etc., shows by illusion-)
Therefore, with the power of his illusion, he playfully manifests and shows as though he has disconnected forms.
"न च गर्भेवसद्देव्या न चापि वसुदेवतः। न चापि राघवाज्जातो न चापि जमदग्नितः। नित्यानन्दोव्ययोप्येवं क्रीडते अमोघदर्शनः॥"
"na ca garbhevasaddevyā na cāpi vasudevataḥ। na cāpi rāghavājjāto na cāpi jamadagnitaḥ। nityānandovyayopyevaṃ krīḍate amoghadarśanaḥ॥"
[न (na) - not; च (ca) - and; गर्भे (garbhe) - in the womb; वसद्देव्या (vasaddevyā) - of Vasudevi (mother of Krishna); न (na) - not; च (ca) - and; अपि (api) - also; वसुदेवतः (vasudevataḥ) - from Vasudeva (father of Krishna); न (na) - not; च (ca) - and; अपि (api) - also; राघवात् (rāghavāt) - from Rāghava (Rama); जातः (jātaḥ) - born; न (na) - not; च (ca) - and; अपि (api) - also; जमदग्नितः (jamadagnitaḥ) - from Jamadagni; नित्यानन्दः (nityānandaḥ) - eternally blissful; अव्ययः (avyayaḥ) - imperishable; अपि (api) - also; एवं (evaṃ) - thus; क्रीडते (krīḍate) - plays; अमोघदर्शनः (amoghadarśanaḥ) - one whose vision is unfailing;]
(Not in the womb of Vasudevi, nor from Vasudeva; nor born from Rāghava, nor from Jamadagni; the eternally blissful, imperishable, thus plays, the one whose vision is unfailing.)
"He was not born in the womb of Devaki and he is not of Vasudēva, neither the Raghava Rama was born, nor is he of sage Jamadagni. The ever blissful and undecaying lord plays, making us see marvelous things."
इति पाद्मे।
iti pādme।
[इति (iti) - thus; पाद्मे (pādme) - in the Padma (Purāṇa);]
-states Padma Purāna;
"न वै स आत्मात्मवतामधीश्वरो भुङ्क्ते हि दुःखं भगवान् वासुदेवः।"
"na vai sa ātmātmavatām adhīśvaro bhuṅkte hi duḥkhaṃ bhagavān vāsudevaḥ।"
[न (na) - not; वै (vai) - indeed; स (sa) - he; आत्मा (ātmā) - self; आत्मवताम् (ātmavatām) - of the self-realized; अधीश्वरः (adhīśvaraḥ) - supreme lord; भुङ्क्ते (bhuṅkte) - experiences; हि (hi) - indeed; दुःखं (duḥkhaṃ) - suffering; भगवान् (bhagavān) - the Lord; वासुदेवः (vāsudevaḥ) - Vasudeva;]
(Not indeed he, the self, the supreme lord of the self-realized, experiences indeed suffering, the Lord Vasudeva.)
"That lord Vasudeva, who is lord of the essence of all the essences, certainly does not experience misery."
"सर्गादेरीशिताजः परमसुखनिधिर्बोधरूपोप्यबोधं लोकानां दर्शयन् यो मुनिसुतहृतात्मप्रियार्थे जगाम।"
"sargāderīśitājaḥ paramasukhanidhirbodharūpopyabodhaṃ lokānāṃ darśayan yo munisutahṛtātmapriyārthe jagāma।"
[सर्गादेः (sargādeḥ) - from creation, etc.; ईशिताजः (īśitājaḥ) - from the command of the Lord; परमसुखनिधिः (paramasukhanidhiḥ) - the supreme treasure of bliss; बोधरूपः (bodharūpaḥ) - of the nature of knowledge; अपि (api) - although; अबोधं (abodham) - ignorance; लोकानाम् (lokānām) - of the people; दर्शयन् (darśayan) - showing; यः (yaḥ) - who; मुनिसुतहृतात्मप्रियार्थे (munisutahṛtātmapriyārthe) - for the sake of the beloved self of the sage's son; जगाम (jagāma) - departed;]
(He who, from the command of the Lord at the beginning of creation, being the supreme treasure of bliss, of the nature of knowledge, although showing ignorance to the people, departed for the sake of the beloved self of the sage's son.)
"The unborn, the lord of the creation, the treasure of supreme happiness, the form of supreme enlightenment, to teach the world displayed unhappiness with Ravana and went around."
"स ब्रह्मवन्द्यचरणो नरवत् प्रलापी स्त्रीसङ्गिनामिति रतिं प्रथयंश्चचार।"
"sa brahmavandyacaraṇo naravat pralāpī strīsaṅgināmiti ratiṃ prathayaṃścacāra।"
[स (sa) - he; ब्रह्मवन्द्यचरणः (brahmavandyacaraṇaḥ) - whose feet are revered by the wise; नरवत् (naravat) - like a man; प्रलापी (pralāpī) - speaking incoherently; स्त्रीसङ्गिनाम् (strīsaṅginām) - of those attached to women; इति (iti) - thus; रतिम् (ratim) - pleasure; प्रथयन् (prathayan) - spreading; चचार (cacāra) - he wandered;]
(He, whose feet are revered by the wise, wandered like a man, speaking incoherently, spreading the pleasure of those attached to women thus.)
"He, having the feet that are worshipped by lord Brahma, walked around like a human showing melancholic, as though he is affected by not having the company of women, like a passionate lover."
"पूर्तेरचिन्त्यवीर्यो यो यश्च दाशरथिः स्वयम्। रुद्रवाक्यमृतं कर्तुमजितो जितवत् स्थितः। योजितो विजितो भक्त्या गाङ्गेयं न जघान ह। न चाम्बा ग्राहयामास करुणः कोपरस्ततः॥"
"pūrter acintyavīryo yo yaś ca dāśarathiḥ svayam। rudravākyamṛtaṃ kartum ajito jitavat sthitaḥ। yojito vijito bhaktyā gāṅgeyaṃ na jaghāna ha। na cāmbā grāhayām āsa karuṇaḥ koparastataḥ॥"
[पूर्तेः (pūrteḥ) - of sacrifice; अचिन्त्यवीर्यः (acintyavīryaḥ) - of inconceivable valor; यः (yaḥ) - who; यः च (yaḥ ca) - and who; दाशरथिः (dāśarathiḥ) - the son of Dasharatha; स्वयम् (svayam) - himself; रुद्रवाक्यमृतम् (rudravākyamṛtam) - the nectar-like words of Rudra; कर्तुम् (kartum) - to accomplish; अजितः (ajitaḥ) - unconquered; जितवत् (jitavat) - like the conqueror; स्थितः (sthitaḥ) - stood; योजितः (yojitaḥ) - engaged; विजितः (vijitaḥ) - subdued; भक्त्या (bhaktyā) - by devotion; गाङ्गेयं (gāṅgeyaṃ) - the son of Ganga; न (na) - not; जघान (jaghāna) - killed; ह (ha) - indeed; न (na) - not; च (ca) - and; अम्बा (ambā) - Ambā; ग्राहयाम् (grāhayām) - caused to be seized; आस (āsa) - did; करुणः (karuṇaḥ) - the compassionate one; कोपः (kopaḥ) - anger; अरः (araḥ) - enemy; ततः (tataḥ) - from that;]
(Of sacrifice, of inconceivable valor, who and who, the son of Dasharatha himself; to accomplish the nectar-like words of Rudra, the unconquered stood like the conqueror; engaged, subdued by devotion, he did not kill the son of Ganga indeed; nor did the compassionate one cause Ambā to be seized, from that (arose) anger (of the enemy).)
"That Parashu Rama, who is complete in all aspects, who is with unimaginable valour, though undefeated, stood as defeated to make Rudra's promise true. Conquered by devotion, He did not kill Bheeshma though he refused to marry Ambā. Who is there with such kindness?"
इत्यादिभ्यश्च स्कान्दे।
ityādibhyaś ca skānde।
[इत्यादिभ्यः (ityādibhyaḥ) - from such as these; च (ca) - and; स्कान्दे (skānde) - in the Skanda (Purāṇa);]
-there are such statements in Skanda Purāna.
न तत्र संसारधर्मा निरूप्याः।
na tatra saṁsāradharmā nirūpyāḥ।
[न (na) - not; तत्र (tatra) - there; संसारधर्माः (saṁsāradharmāḥ) - the characteristics of saṁsāra; निरूप्याः (nirūpyāḥ) - can be described;]
(Not there the characteristics of saṁsāra can be described.)
One should not associate miseries with family life (of the Lord).
यत्र परावरभेदः अवगम्यते तत्र अज्ञबुदि्धम् अपेक्ष्य अवरत्वम्। विश्वरूपम् अपेक्ष्य अन्यत्र। तच्चोक्तम्-
yatra parāvarabhedaḥ avagamyate tatra ajñabuddhim apekṣya avaratvam। viśvarūpam apekṣya anyatra। taccoktam-
[यत्र (yatra) - where; परावरभेदः (parāvarabhedaḥ) - distinction between higher and lower; अवगम्यते (avagamyate) - is understood; तत्र (tatra) - there; अज्ञबुदि्धम् (ajñabuddhim) - ignorant intellect; अपेक्ष्य (apekṣya) - with reference to; अवरत्वम् (avaratvam) - inferiority; विश्वरूपम् (viśvarūpam) - universal form; अपेक्ष्य (apekṣya) - with reference to; अन्यत्र (anyatra) - elsewhere; तत् (tat) - that; च (ca) - and; उक्तम् (uktam) - is said;]
(Where the distinction between higher and lower is understood, there, with reference to the ignorant intellect, there is inferiority. With reference to the universal form, elsewhere. And that is said -)
Wherever difference in the forms of lord are recognized, there we see ignorance, expectation, and inferiority. Expectation for the Universal form in other places. Therefore, it is said:
"परिपूर्णानि रूपाणि समान्यखिलरूपतः। तथाप्यपेक्ष्य मन्दानां दृष्टिं त्वामृषयोपि हि। परावरं वदन्त्येव ह्यभक्तानां विमोहने॥"
"paripūrṇāni rūpāṇi sāmānyakhilarūpataḥ। tathāpyapekṣya mandānāṃ dṛṣṭiṃ tvāmṛṣayopi hi। parāvaraṃ vadantyeva hyabhaktānāṃ vimohane॥"
[परिपूर्णानि (paripūrṇāni) - completely perfect; रूपाणि (rūpāṇi) - forms; समान्य (sāmānya) - common; अखिलरूपतः (akhilarūpataḥ) - in all forms; तथापि (tathāpi) - even so; अपेक्ष्य (apekṣya) - considering; मन्दानां (mandānāṃ) - of the dull-witted; दृष्टिं (dṛṣṭiṃ) - vision; त्वाम् (tvām) - you; ऋषयः (ṛṣayaḥ) - sages; अपि (api) - even; हि (hi) - indeed; परावरम् (parāvaram) - higher and lower; वदन्ति (vadanti) - say; एव (eva) - only; हि (hi) - indeed; अभक्तानाम् (abhaktānām) - of the non-devotees; विमोहने (vimohane) - for delusion;]
(Completely perfect forms in all common forms. Even so, considering the vision of the dull-witted, even sages indeed say you are higher and lower only, indeed for the delusion of the non-devotees.)
All forms of the lords are complete without a defect. Even then those sages, to delude those non-devotees with retarded intelligence and desire, describe differences in the lord."
इति गारुडे।
iti gāruḍe।
[इति (iti) - thus; गारुडे (gāruḍe) - in the Gāruḍa (Purāṇa);]
-states Gardua Purāna.
न च अत्र किञ्चिदुपचारात् इति वाच्यम्। अचिन्त्यशक्तेः पदार्थवैचित्र्याच्चेत्युक्तम्।
na ca atra kiñcid-upacārāt iti vācyam। acintyaśakteḥ padārthavaicitryāc cety uktam।
[न (na) - not; च (ca) - and; अत्र (atra) - here; किञ्चित् (kiñcit) - anything; उपचारात् (upacārāt) - from figurative usage; इति (iti) - thus; वाच्यम् (vācyam) - should be said; अचिन्त्यशक्तेः (acintyaśakteḥ) - of the inconceivable power; पदार्थवैचित्र्यात् (padārthavaicitryāt) - due to the diversity of objects; च (ca) - and; इति (iti) - thus; उक्तम् (uktam) - it is said;]
(Not and here anything from figurative usage thus should be said. Of the inconceivable power due to the diversity of objects and thus it is said.)
It is not just for the sake of lip service, such statements are made. It is possible for contradictory natures to exist in the Lord in unison because of his inconceivable power.
"कृष्णरामादिरूपाणि परिपूर्णानि सर्वदा। न चाणुमात्रं भिन्नानि तथाप्यस्मान् विमोहसि॥"
"kṛṣṇarāmādirūpāṇi paripūrṇāni sarvadā। na cāṇumātraṃ bhinnāni tathāpyasmān vimohasi॥"
[कृष्ण (kṛṣṇa) - Kṛṣṇa; राम (rāma) - Rāma; आदि (ādi) - and others; रूपाणि (rūpāṇi) - forms; परिपूर्णानि (paripūrṇāni) - complete; सर्वदा (sarvadā) - always; न (na) - not; च (ca) - and; अणु (aṇu) - even an atom; मात्रं (mātraṃ) - even a little; भिन्नानि (bhinnāni) - different; तथापि (tathāpi) - even so; अस्मान् (asmān) - us; विमोहसि (vimohasi) - you delude;]
(The forms of Kṛṣṇa, Rāma, and others are always complete; not even by an atom are they different, yet you delude us even so.)
"He is complete in all aspects, all the time, in the forms of Krishna and Rama as well. Even though there is no minute difference between them, he deludes us."
इत्यादेश्च नारदीये।
ityādeśca nāradīye।
[इति (iti) - thus; आदेश्च (ādeś ca) - and instruction; नारदीये (nāradīye) - in the Nārada (text);]
-there are such statements as well in Nāradīya Purāna.
तस्मात् सर्वदा सर्वरूपेषु अपरिगणितानन्तगुणगणं नित्यनिरस्ताशेषदोषं च नारायणाख्यं परं ब्रह्मापरोक्षज्ञानी ऋच्छतीति सिद्धम् ॥७२॥
tasmāt sarvadā sarvarūpeṣu aparigaṇitānantaguṇagaṇaṃ nityanirastāśeṣadoṣaṃ ca nārāyaṇākhyaṃ paraṃ brahmaparokṣajñānī ṛcchatīti siddham ॥72॥
[तस्मात् (tasmāt) - therefore; सर्वदा (sarvadā) - always; सर्वरूपेषु (sarvarūpeṣu) - in all forms; अपरिगणित (aparigaṇita) - innumerable; अनन्त (ananta) - infinite; गुणगणं (guṇagaṇam) - qualities; नित्य (nitya) - eternal; निरस्त (nirasta) - devoid; अशेष (aśeṣa) - of all; दोषं (doṣam) - faults; च (ca) - and; नारायणाख्यं (nārāyaṇākhyaṃ) - called Nārāyaṇa; परं (param) - supreme; ब्रह्म (brahma) - Brahman; अपरोक्षज्ञानी (aparokṣajñānī) - directly realized; ऋच्छति (ṛcchati) - attains; इति (iti) - thus; सिद्धम् (siddham) - it is established;]
(Therefore, always, in all forms, the one called Nārāyaṇa, who possesses innumerable infinite qualities, who is eternally devoid of all faults, that supreme Brahman is attained by the directly realized; thus, it is established.)
Therefore, it is well established, the person with transcendental knowledge certainly attains that supreme lord Nārāyana, who is always, in all the forms, is of transcendental nature, is the collection of infinite virtues, is ever without any defects, and is eternal.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीताभाष्ये द्वितीयोध्यायः ॥
॥ iti śrīmad-ānanda-tīrtha-bhagavat-pādācārya-viracite śrī-bhagavad-gītā-bhāṣye dvitīyo'dhyāyaḥ ॥
[इति (iti) - thus; श्रीमद् (śrīmad) - revered; आनन्दतीर्थ (ānanda-tīrtha) - Ānanda Tīrtha; भगवत्पादाचार्य (bhagavat-pādācārya) - Bhagavatpāda Ācārya; विरचिते (viracite) - composed by; श्रीभगवद्गीताभाष्ये (śrī-bhagavad-gītā-bhāṣye) - in the commentary on the revered Bhagavad Gītā; द्वितीय (dvitīya) - second; अध्यायः (adhyāyaḥ) - chapter;]
Thus ends the second chapter in the commentary on the revered Bhagavad Gītā composed by Śrī Ānanda Tīrtha Bhagavatpāda Ācārya.
Gīta Tātparya 2.72
'brāhmī' - on the topic of Brahman. Even a Janānin, as per the rule, gets the remembrance of the lord while departing, only after the destruction of previous imprints. 'bāṇaṁ' - physical body.
ब्राह्मी ब्रह्मविषया। ज्ञानिनामप्यन्तकाले अन्यमनसां प्रारब्धकर्मभावात् जन्मान्तरम्। प्रारब्ध कर्मनाशकाले नियमेन भगवत्स्मृऽतिर्भवति। ततो मोक्षश्च।
brāhmī brahmaviṣayā। jñāninām apy antakāle anyamanasāṃ prārabdhakarmabhāvāt janmāntaram। prārabdha karmanāśakāle niyamena bhagavatsmṛtir bhavati। tato mokṣaś ca।
[ब्राह्मी (brāhmī) - related to Brahman; ब्रह्मविषया (brahmaviṣayā) - having Brahman as the object; ज्ञानिनाम् (jñāninām) - of the wise; अपि (api) - even; अन्तकाले (antakāle) - at the time of death; अन्यमनसाम् (anyamanasām) - of those whose mind is elsewhere; प्रारब्धकर्मभावात् (prārabdhakarmabhāvāt) - due to the existence of prārabdha karma; जन्मान्तरम् (janmāntaram) - another birth; प्रारब्ध (prārabdha) - prārabdha; कर्मनाशकाले (karmanāśakāle) - at the time of destruction of karma; नियमेन (niyamena) - by rule; भगवत्स्मृतिः (bhagavatsmṛtiḥ) - remembrance of the Lord; भवति (bhavati) - arises; ततः (tataḥ) - then; मोक्षः (mokṣaḥ) - liberation; च (ca) - and;]
(Knowledge concerning Brahman is focused on Brahman. Even for the wise, if their mind is distracted at the time of death due to remaining prārabdha karma, another birth occurs. When prārabdha karma is destroyed, remembrance of the Lord arises by rule, and then liberation follows.)
The word 'brāhmī' means 'on the topic of Brahman'. Even for a janānin, due to remaining imprints, mind goes after other topics at the time of death, and it results in rebirth. When the previous imprints are destroyed, as per the rule, he gets the remembrance of the lord while departing, and as a result gets liberated.
"यं यं वापि स्मरन् भावम्"
"yaṃ yaṃ vāpi smaran bhāvam"
[यं (yaṃ) - which; यं (yaṃ) - which; वा (vā) - or; अपि (api) - also; स्मरन् (smaran) - remembering; भावम् (bhāvam) - state;]
(Whatever state one remembers.)
"Whatever mental thought the departing person remembers..."
इति हि वक्ष्यति।
iti hi vakṣyati।
[इति (iti) - thus; हि (hi) - indeed; वक्ष्यति (vakṣyati) - he/she/it will say;]
(Thus indeed he will say.)
is stated thus in Bhagavad Gita itself, in 8.6 verse.
बाणं शरीरम्।
bāṇaṃ śarīram।
[बाणम् (bāṇam) - arrow; शरीरम् (śarīram) - body;]
(arrow body)
The word 'bāṇaṁ' means physical body.
"अभावात् जडदेहस्य विष्णुर्निर्वाण उच्यते। भिन्नदेहाभावतो वा स सहस्रशिरा अपि॥"
"abhāvāt jaḍadehasya viṣṇur nirvāṇa ucyate। bhinnadehābhāvato vā sa sahasraśirā api॥"
[अभावात् (abhāvāt) - from the absence; जडदेहस्य (jaḍadehasya) - of the inert body; विष्णुः (viṣṇuḥ) - Viṣṇu; निर्वाण (nirvāṇa) - liberation; उच्यते (ucyate) - is said; भिन्नदेहाभावतो (bhinnadehābhāvato) - from the absence of a separate body; वा (vā) - or; स (sa) - he; सहस्रशिरा (sahasraśirā) - the thousand-headed one; अपि (api) - also;]
(Viṣṇu is called liberation when the inert body is absent; or, when there is no separate body, he is also the thousand-headed one.)
"Vishnu is said to be 'nirvāṇa' as he is without a physical body. He is also called thousand headed as he is without differentiated body."
इति च ॥७२॥
iti ca ॥72॥
[इति (iti) - thus; च (ca) - and;]
-states testimonial.
॥इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीतातात्पर्यनिर्णये द्वितीयोध्यायः॥
॥iti śrīmad-ānanda-tīrtha-bhagavat-pāda-ācārya-viracite śrī-bhagavad-gītā-tātparya-nirṇaye dvitīyo'dhyāyaḥ॥
[इति (iti) - thus; श्रीमद् (śrīmad) - revered; आनन्दतीर्थ (ānanda-tīrtha) - Ānanda Tīrtha; भगवत्पादाचार्य (bhagavat-pāda-ācārya) - Bhagavatpāda Ācārya; विरचिते (viracite) - composed; श्रीभगवद्गीतातात्पर्यनिर्णये (śrī-bhagavad-gītā-tātparya-nirṇaye) - in Śrī Bhagavad-gītā-tātparya-nirṇaya; द्वितीय (dvitīya) - second; अध्यायः (adhyāyaḥ) - chapter;]
(Thus ends the second chapter in the Śrī Bhagavad-gītā-tātparya-nirṇaya composed by the revered Ānanda Tīrtha Bhagavatpāda Ācārya.)
Thus, purport composed by his holiness Srimad Anandatheertha on Bhagavad Gita, second chapter is complete.
॥ओं तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोध्यायः॥
॥oṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunsaṃvāde sāṅkhyayogo nāma dvitīyādhyāyaḥ॥
[ओं (oṃ) - Om; तत् (tat) - that; सत् (sat) - truth; इति (iti) - thus; श्रीमद्भगवद्गीतासु (śrīmadbhagavadgītāsu) - in the glorious Bhagavad Gita; उपनिषत्सु (upaniṣatsu) - in the Upanishads; ब्रह्मविद्यायां (brahmavidyāyāṃ) - in the knowledge of Brahman; योगशास्त्रे (yogaśāstre) - in the scripture of Yoga; श्रीकृष्णार्जुनसंवादे (śrīkṛṣṇārjunsaṃvāde) - in the dialogue between Śrī Kṛṣṇa and Arjuna; साङ्ख्ययोगः (sāṅkhyayogaḥ) - Sankhya Yoga; नाम (nāma) - named; द्वितीयः (dvitīyaḥ) - second; अध्यायः (adhyāyaḥ) - chapter;]
("Om Tat Sat": Thus ends the second chapter, named Sankhya Yoga, in the dialogue between Śrī Kṛṣṇa and Arjuna, which is found in the Upanishads, the knowledge of Brahman, and the scripture of Yoga, in the glorious Bhagavad Gita.)
Thus ends the second chapter, titled Sāṅkhyayōga, from the conversation between Krishna and Arjuna, called Bhagavad Gita, which is an Upanishad that provides wisdom of the Brahman and the method of practicing Yōga.
