B.G 2.72
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati. sthitvāsyām antakāle'pi brahma nirvāṇam ṛcchati ॥72॥
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.
upasaṁharati - eṣeti।
Concludes the chapter by "ēṣa" verse.
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।
'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.
"bhogena tu itare"
"By experiencing only, not otherwise."
iti hy uktam।
-thus states the testimonial.
santi hi bahuśarīraphalāni karmāṇi.
The imprints resulting from past action can yield many bodies.
"saptajanmani vipraḥ syāt"
"He will be a brahmin in seven births."
ityādeḥ।
- there are such proverbs.
dṛṣṭeś ca jñāninām api bahuśarīraprāpteḥ। tathā hi uktam-
It is observed through testimonials as well that even a Jnānin gets several bodies. Therefore, it is said:
"sthitaprajñopi yastūrdhvaḥ prāpya rudrāṃ padaṃ tataḥ। sāṅkarṣaṇaṃ tato muktimagādviṣṇuprasādataḥ॥"
"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."
iti gāruḍe।
-states Garuda Purāna
"mahādeva pare janmaṃstava muktirnirūpyate।"
"Oh Mahadeva! After one birth, you will attain liberation."
iti nāradīye।
-states Nāradiya Purāna.
niścitaphalaṃ ca jñānam।
But, wisdom yields definite result.
"tasya tāvadeva ciram", "yadu ca nārciṣamevābhisambhavati"
"It's been that long for him (to attain liberation).", "Even if sons don't perform funeral duties, he attains (the liberation)."
ityādiśrutibhyaḥ॥
-are the Vēdic testimonials.
na ca kāyavyūhāpekṣā।
It is not always necessary to depend on the physical body system (to erase the remaining imprints).
"tadyathaiṣīkātūlam", "tadyathā puṣkarapalāśe", "jñānāgniḥ sarvakarmāṇi"
"the way fire burning cotton", "like the lotus flower (not getting wet)", "the fire of wisdom burns the imprints".
ityādi-vacanebhyaḥ।
- there are such proverbs.
prārabdhe tu avirodhaḥ। pramāṇābhāvācca। na ca tacchāstraṃ pramāṇam-
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.
akṣapādakaṇādānāṃ sāṅkhyayogajaṭābhṛtām। matamālambya ye vedaṃ dūṣayantyalpacetasaḥ॥
"Those who condemn Vēdas advocating the doctrine of Sankhya, Yōga, Shaiva, and Shakta agamas as per Akshapāda and Kanāda are of little intelligence."
iti nindanāt। yatra tu stutiḥ tatra śivabhaktānāṃ stutiparatvameva। na tatsatyatvam। na hi teṣāmapi itaragrantha viruddhārthe prāmāṇyam। tathā hi uktam-
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:
"eṣa mohaṃ sṛjāmyāśu yo janān mohayiṣyati। tvaṃ ca rudra mahābāho mohaśāstrāṇi kāraya। atathyāni vitathyāni darśayasva mahābhuja। prakāśaṃ kuru cātmānam aprakāśaṃ ca māṃ kuru॥"
"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."
iti vārāhe।
-states Varāha Purāna
"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॥"
"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."
iti ca nāradīye।
-states Nāradiya Purāna
ato jñānināṃ bhavatyeva muktiḥ। bhīṣmādīnāṃ tat kṣaṇe yuktyabhāvaḥ। 'smaran tasyajati' iti vartamānāpadeśo hi kṛtaḥ। taccoktam-
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:
"jñānināṃ karmayuktānāṃ kāyatyāgakṣaṇo yadā। viṣṇumāyā tadā teṣāṃ mano bāhyaṃ karoti hi॥"
"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."
iti gāruḍe।
-states Garuda Purāna.
na ca anyeṣāṃ tadā smṛtiḥ bhavati?
Does the remembrance not happen then for any other?
"bahujanma-vipākena bhakti-jñānena ye harim। bhajanti tat-smṛtiṃ tv-ante devo yāti na cānyathā॥"
"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."
ityukteḥ brahmavaivarte।
-thus states Brahmavaivarta Purāna.
nirvāṇaṃ aśarīram।
The word 'nirvāṇaṁ' in the verse means 'without physical body'.
"kāyo vāṇaṃ śarīraṃ ca"
'kāya', 'vāṇaṁ', and 'śarīraṁ'
ityabhidhānāt।
-are synonymous as stated in the thesaurus.
"etadbāṇam avaṣṭabhya"
"making this body the base"
iti prayogāc ca. nirvāṇaśabdapratipādanam aniṃdriyāḥ ityādivat. kathaṃ anyathā sarvapurāṇādiprasiddhākṛtiḥ bhagavataḥ upapadyate. na ca anyat bhagavataḥ uttamaṃ brahma -
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'.
"brahmeti paramātmeti bhagavāniti śabdyate॥"
"'Brahma' means 'Parama-ātma', the supreme being. He is also called 'Bhagavān'".
iti bhāgavate।
-states Bhāgavata Purāna.
"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"
"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?"
ityādibhyaḥ।
-there are such statements as well.
na ca tasya brahmaṇaḥ aśarīratvāt etat kalpyam। tasyāpi śarīraśravaṇāt-
It does not mean one should imagine him to be without a body. We hear about his body:
"ānandarūpam", "suvarṇajyotīḥ", "daharosmin antara ākāśaḥ"
"He is of the form of bliss", "He has golden effulgence", "He is the subtle burn found in the internal space (within the heart)"
ityādiṣu।
- there are such testimonials.
yadi rūpaṃ na syāt ānandam ityeva syāt. na tu ānandarūpam iti. kathaṃ ca suvarṇarūpatvaṃ syāt arūpasya? kathaṃ ca daharatvam? daharasthaśca -
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:
"kecit svadehe" (kecit svadehe hṛdayāvakāśe prādeśamātraṃ puruṣaṃ vasantam। caturbhujaṃ kaṃjarathāṃgaśaṅkhagadādharaṃ dhāraṇayā smaranti॥)
"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.)
ityādau rūpavān ucyate.
- in such statements, the form is stated.
"sahasraśīrṣā puruṣaḥ", "rugmavarṇaṃ kartāram", "ādityavarṇaṃ tamasaḥ parastāt", "sarvataḥ pāṇipādaṃ tat", "viśvataścakṣuḥ"
"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"
ityādi-vacanāt, viśvarūpa-adhyāyādeś ca rūpavān avasīyate.
From these testimonials and also from the universal form described in the Bhagavad Gīta we come to know that he has form.
atiparipūrṇatama jñāna aiśvarya vīrya ānanda śrī śaktyādimāṃśca bhagavān।
He is called 'Bhagavān' as he is the most complete - with knowledge, wealth, valour, bliss, Goddess Lakshmi, and Goddess Shakti.
"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"|
"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')"
"atīva paripūrṇaṃ te sukhaṃ jñānaṃ ca saubhagam। yaccātyayuktaṃ smartuṃ vā śaktaḥ kartumataḥ paraḥ॥"
"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."
ityādibhyaḥ।
- are the testimonials.
tāni sarvāṇi anyonyarūpāṇi-
All these properties are his different, and not so different, forms:
"vijñānam-ānandaṃ brahma", "ānando brahmeti vyajānāt", "satyaṃ jñānam anantaṃ brahma", "yasya jñānamayaṃ tapaḥ", "sa mā bhaga praviśa svāhā"
"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"
"na yasya prākṛtā mūrtiḥ māṃsa-medo-asthi-sambhavā। na yogitvāt īśvaratvāt satyarūpācyuto vibhuḥ॥"
"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."
"saddehaḥ sukhagandhaś ca jñānabhāḥ satparākramaḥ। jñānajñānaḥ sukhasukhaḥ sa viṣṇuḥ paramokṣaraḥ॥"
"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)."
iti paiṅgikhileṣu।
- thus states Paingikhila
"deho'yaṃ me sadānando nāyaṃ prakṛtinirmitaḥ। paripūrṇaś ca sarvatra tena nārāyaṇosmy aham॥"
"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."
ityādi brahmavaivarte।
- there are such statements in Brahmavaivarta.
tadeva līlayā cāsau paricchinnādirūpeṇa darśayati māyayā-
Therefore, with the power of his illusion, he playfully manifests and shows as though he has disconnected forms.
"na ca garbhevasaddevyā na cāpi vasudevataḥ। na cāpi rāghavājjāto na cāpi jamadagnitaḥ। nityānandovyayopyevaṃ krīḍate amoghadarśanaḥ॥"
"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."
iti pādme।
-states Padma Purāna;
"na vai sa ātmātmavatām adhīśvaro bhuṅkte hi duḥkhaṃ bhagavān vāsudevaḥ।"
"That lord Vasudeva, who is lord of the essence of all the essences, certainly does not experience misery."
"sargāderīśitājaḥ paramasukhanidhirbodharūpopyabodhaṃ lokānāṃ darśayan yo munisutahṛtātmapriyārthe jagāma।"
"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."
"sa brahmavandyacaraṇo naravat pralāpī strīsaṅgināmiti ratiṃ prathayaṃścacāra।"
"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."
"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॥"
"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?"
ityādibhyaś ca skānde।
-there are such statements in Skanda Purāna.
na tatra saṁsāradharmā nirūpyāḥ।
One should not associate miseries with family life (of the Lord).
yatra parāvarabhedaḥ avagamyate tatra ajñabuddhim apekṣya avaratvam। viśvarūpam apekṣya anyatra। taccoktam-
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:
"paripūrṇāni rūpāṇi sāmānyakhilarūpataḥ। tathāpyapekṣya mandānāṃ dṛṣṭiṃ tvāmṛṣayopi hi। parāvaraṃ vadantyeva hyabhaktānāṃ vimohane॥"
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."
iti gāruḍe।
-states Gardua Purāna.
na ca atra kiñcid-upacārāt iti vācyam। acintyaśakteḥ padārthavaicitryāc cety uktam।
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.
"kṛṣṇarāmādirūpāṇi paripūrṇāni sarvadā। na cāṇumātraṃ bhinnāni tathāpyasmān vimohasi॥"
"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."
ityādeśca nāradīye।
-there are such statements as well in Nāradīya Purāna.
tasmāt sarvadā sarvarūpeṣu aparigaṇitānantaguṇagaṇaṃ nityanirastāśeṣadoṣaṃ ca nārāyaṇākhyaṃ paraṃ brahmaparokṣajñānī ṛcchatīti siddham ॥72॥
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.
॥ iti śrīmad-ānanda-tīrtha-bhagavat-pādācārya-viracite śrī-bhagavad-gītā-bhāṣye dvitīyo'dhyāyaḥ ॥
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.
brāhmī brahmaviṣayā। jñāninām apy antakāle anyamanasāṃ prārabdhakarmabhāvāt janmāntaram। prārabdha karmanāśakāle niyamena bhagavatsmṛtir bhavati। tato mokṣaś ca।
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.
"yaṃ yaṃ vāpi smaran bhāvam"
"Whatever mental thought the departing person remembers..."
iti hi vakṣyati।
is stated thus in Bhagavad Gita itself, in 8.6 verse.
bāṇaṃ śarīram।
The word 'bāṇaṁ' means physical body.
"abhāvāt jaḍadehasya viṣṇur nirvāṇa ucyate। bhinnadehābhāvato vā sa sahasraśirā api॥"
"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."
iti ca ॥72॥
-states testimonial.
॥iti śrīmad-ānanda-tīrtha-bhagavat-pāda-ācārya-viracite śrī-bhagavad-gītā-tātparya-nirṇaye dvitīyo'dhyāyaḥ॥
Thus, purport composed by his holiness Srimad Anandatheertha on Bhagavad Gita, second chapter is complete.
॥oṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunsaṃvāde sāṅkhyayogo nāma dvitīyādhyāyaḥ॥
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.
