B.G 2.72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेपि ब्रह्म निर्वाणमृच्छति ॥७२॥
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।
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' 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"
"By experiencing only, not otherwise."
इति ह्युक्तम्। सन्ति हि बहुशरीरफलानि कर्माणि।
-thus states the testimonial. The imprints resulting from past action can yield many bodies.
"सप्तजन्मनि विप्रः स्यात्"
"He will be a brahmin in seven births."
इत्यादेः। दृष्टेश्च ज्ञानिनामपि बहुशरीरप्राप्तेः। तथाहि उक्तम्-
- there are such proverbs. 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॥"
इति गारुडे।
"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."
-states Garuda Purāna
"महादेव परे जन्मंस्तव मुक्तिर्निरूप्यते।"
इति नारदीये।
"Oh Mahadeva! After one birth, you will attain liberation."
-states Nāradiya Purāna.
निश्चितफलं च ज्ञानम्।
But, wisdom yields definite result.
"तस्य तावदेव चिरम्", "यदु च नार्चिषमेवाभिसम्भवति"
इत्यादिश्रुतिभ्यः॥
"It's been that long for him (to attain liberation).", "Even if sons don't perform funeral duties, he attains (the liberation)."
-are the Vēdic testimonials.
न च कायव्यूहापेक्षा।
It is not always necessary to depend on the physical body system (to erase the remaining imprints).
"तद्यथैषीकातूलम्", "तद्यथा पुष्करपलाशे", "ज्ञानाग्निः सर्वकर्माणि"
"the way fire burning cotton", "like the lotus flower (not getting wet)", "the fire of wisdom burns the imprints".
इत्यादिवचनेभ्यः। प्रारब्धे तु अविरोधः। प्रमाणाभावाच्च। न च तच्छास्त्रं प्रमाणम्-
There are such proverbs. 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॥"
"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-
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॥"
"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।
-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॥"
इति च नारदीये।
"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."
-states Nāradiya Purāna
अतो ज्ञानिनां भवत्येव मुक्तिः। भीष्मादीनां तत् क्षणे युक्त्यभावः। 'स्मरन् तस्त्यजति' इति वर्तमानापदेशो हि कृतः।तच्चोक्तम्-
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॥"
इति गारुडे।
"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."
-states Garuda Purāna.
न च अन्येषां तदा स्मृतिः भवति?
Does the remembrance not happen then for any other?
"बहुजन्मविपाकेन भक्तिज्ञानेन ये हरिम्। भजन्ति तत्स्मृतिं त्वन्ते देवो याति न चान्यथा॥"
इत्युक्तेः ब्रह्मवैवर्ते।
"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."
-thus states Brahmavaivarta Purāna.
निर्वाणं अशरीरम्।
The word 'nirvāṇaṁ' in the verse means 'without physical body'.
"कायो वाणं शरीरं च"
इत्यभिधानात्।
'kāya', 'vāṇaṁ', and 'śarīraṁ'
-are synonymous as stated in the thesaurus.
"एतद्बाणमवष्टभ्य"
इति प्रयोगाच्च। निर्वाणशब्दप्रतिपादनम् "अनिंद्रियाः" इत्यादिवत्। कथं अन्यथा सर्वपुराणादिप्रसिद्धाकृतिः भगवतः उपपद्यते। न च अन्यत् भगवतः उत्तमं ब्रह्म -
"making this body the base"
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॥"
इति भागवते।
"'Brahma' means 'Parama-ātma', the supreme being. He is also called 'Bhagavān'".
-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"
इत्यादिभ्यः।
"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?"
-there are such statements as well.
न च तस्य ब्रह्मणः अशरीरत्वात् एतत् कल्प्यम्। तस्यापि शरीरश्रवणात्-
It does not mean one should imagine him to be without a body. We hear about his body:
"आनन्दरूपम्", "सुवर्णज्योतीः", "दहरोस्मिन् अन्तर आकाशः"
इत्यादिषु।
"He is of the form of bliss", "He has golden effulgence", "He is the subtle burn found in the internal space (within the heart)"
- there are such testimonials.
यदि रूपं न स्यात् आनन्दम् इत्येव स्यात्। न तु आनन्दरूपम् इति। कथं च सुवर्णरूपत्वं स्यात् अरूपस्य?कथं च दहरत्वम्? दहरस्थश्च -
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॥")
इत्यादौ रूपवान् उच्यते।
"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.)
- in such statements, the form is stated.
"सहस्रशीर्षा पुरुषः", "रुग्मवर्णं कर्तारम्", "आदित्यवर्णं तमसः परस्तात्", "सर्वतः पाणिपादं तत्", "विश्वतश्चक्षुः"
"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।
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।
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।"
"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॥"
"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।
- are the testimonials.
तानि सर्वाणि अन्योन्यरूपाणि-
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"
"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॥"
"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॥"
"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।
- thus states Paingikhila
"देहोयं मे सदानन्दो नायं प्रकृतिनिर्मितः। परिपूर्णश्च सर्वत्र तेन नारायणोस्म्यहम्॥"
इत्यादि ब्रह्मवैवर्ते।
"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."
- there are such statements in Brahmavaivarta.
तदेव लीलया चासौ परिच्छिन्नादिरूपेण दर्शयति मायया-
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॥"
इति पाद्मे।
"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."
-states Padma Purāna;
"न वै स आत्मात्मवतामधीश्वरो भुङ्क्ते हि दुःखं भगवान् वासुदेवः।"
"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।"
"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।"
"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॥"
"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।
-there are such statements in Skanda Purāna.
न तत्र संसारधर्मा निरूप्याः।
One should not associate miseries with family life (of the Lord).
यत्र परावरभेदः अवगम्यते तत्र अज्ञबुदि्धम् अपेक्ष्य अवरत्वम्। विश्वरूपम् अपेक्ष्य अन्यत्र। तच्चोक्तम्-
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॥"
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।
-states Gardua Purāna.
न च अत्र किञ्चिदुपचारात् इति वाच्यम्। अचिन्त्यशक्तेः पदार्थवैचित्र्याच्चेत्युक्तम्।
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॥"
"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।
-there are such statements as well in Nāradīya Purāna.
तस्मात् सर्वदा सर्वरूपेषु अपरिगणितानन्तगुणगणं नित्यनिरस्ताशेषदोषं च नारायणाख्यं परं ब्रह्मापरोक्षज्ञानी ऋच्छतीति सिद्धम् ॥७२॥
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 ॥
Thus, commentary composed by his holiness Srimad Anandatheertha on Bhagavad Gita, the second chapter is complete.
॥ओं तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोध्यायः॥
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.
