B.G 2.72

ēṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati। sthitvāsyāmantakālēpi brahma nirvāṇamr̥cchati ॥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 - ēṣēti।

Concludes the chapter by "ēṣa" verse.

Only a person who has exhausted all his previous imprints can remember the lord while departing, and thus gets liberated. Others are re-born.

brāhmī sthitiḥ brahmaviṣayā sthitiḥ lakṣaṇam। antakālēpi asyāṁ sthitvaiva brahma gacchati। anyathā janmāntaraṁ prāpnōti। "yaṁ yaṁ vāpi" iti vakṣyamāṇatvāt। jñānināmapi sati prārabdhakarmaṇi śarīrāntaraṁ 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.

"bhōgēna tu itarē"

"By experiencing only, not otherwise."

iti hyuktam। santi hi bahuśarīraphalāni karmāṇi।

-thus states the testimonial. The imprints resulting from past action can yield many bodies.

"saptajanmani vipraḥ syāt"

"He will be a brahmin in seven births."

ityādēḥ। dr̥ṣṭēśca jñānināmapi bahuśarīraprāptēḥ। tathāhi uktam-

- there are such proverbs. It is observed through testimonials as well that even a Jnānin gets several bodies. Therefore, it is said:

["sthitaprajñōpi yastūrdhvaḥ prāpya rudrāṁ padaṁ tataḥ। sāṅkarṣaṇaṁ tatō muktimagādviṣṇuprasādataḥ॥"]

iti gāruḍē।

"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

"mahādēva parē janmaṁstava muktirnirūpyatē।"

iti nāradīyē।

"Oh Mahadeva! After one birth, you will attain liberation."

-states Nāradiya Purāna.

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.

niścitaphalaṁ ca jñānam।

But, wisdom yields definite result.

"tasya tāvadēva ciram", "yadu ca nārciṣamēvābhisambhavati"

ityādiśrutibhyaḥ॥

"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.

na ca kāyavyūhāpēkṣā।

It is not always necessary to depend on the physical body system (to erase the remaining imprints).

"tadyathaiṣīkātūlam", "tadyathā puṣkarapalāśē", "jñānāgniḥ sarvakarmāṇi"

"the way fire burning cotton", "like the lotus flower (not getting wet)", "the fire of wisdom burns the imprints".

ityādivacanēbhyaḥ। prārabdhē tu avirōdhaḥ। pramāṇābhāvācca। na ca tacchāstraṁ pramāṇam

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.

Views of Shaiva and Shakta Āgamas, as well as Sānkhya and Yoga, where they oppose Vēdic knowledge are not authentic.

"akṣapādakaṇādānāṁ sāṅkhyayōgajaṭābhr̥tām। matamālambya yē vēdaṁ dūṣayantyalpacētasaḥ॥"

"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 śivabhaktānāṁ stutiparatvamēva। na tatsatyatvam। na hi tēṣāmapi itaragrantha viruddhārthē 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:

"ēṣa mōhaṁ sr̥jāmyāśu yō janān mōhayiṣyati। tvaṁ ca rudra mahābāhō mōhaśāstrāṇi kāraya। atathyāni vitathyāni darśayasva mahābhuja। prakāśaṁ kuru cātmānam aprakāśaṁ ca māṁ 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 vārāhē।

-states Varāha Purāna

"kutsitāni ca miśrāṇi rudrō viṣṇupracōditaḥ। cakāra śāstrāṇi vibhuḥ r̥ṣayastatpracōditāḥ। dadhīcyādyāḥ purāṇāni tacchāstrasamayēna tu। cakrurvēdaiśca brāhmāṇi vaiṣṇavān viṣṇuvēdataḥ। pañcarātraṁ bhārataṁ ca mūlarāmāyaṇaṁ tathā। tathā purāṇaṁ bhāgavataṁ viṣṇuvēda itīritaḥ। ataḥ śaivapurāṇāni yōgyānyanyāvirōdhataḥ॥"

iti ca nāradīyē।

"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

atō jñānināṁ bhavatyēva muktiḥ। bhīṣmādīnāṁ tat kṣaṇē yuktyabhāvaḥ। 'smaran tastyajati' iti vartamānāpadēśō hi kr̥taḥ।taccōktam

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:

"jñānināṁ karmayuktānāṁ kāyatyāgakṣaṇō yadā। viṣṇumāyā tadā tēṣāṁ manō bāhyaṁ karōti hi॥"

iti gāruḍē।

"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.

na ca anyēṣāṁ tadā smr̥tiḥ bhavati

Does the remembrance not happen then for any other?

bahujanmavipākēna bhaktijñānēna yē harim। bhajanti tatsmr̥tiṁ tvantē dēvō yāti na cānyathā॥"

ityuktēḥ brahmavaivartē।

"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.

'nirvāṇaṁ' - without physical body, but has a form that is transcendental.

nirvāṇaṁ aśarīram।

The word 'nirvāṇaṁ' in the verse means 'without physical body'.

"kāyō vāṇaṁ śarīraṁ ca"

ityabhidhānāt।

'kāya', 'vāṇaṁ', and 'śarīraṁ'

-are synonymous as stated in the thesaurus.

"ētadbāṇamavaṣṭabhya"

iti prayōgācca। nirvāṇaśabdapratipādanam "aniṁdriyāḥ" ityādivat। kathaṁ anyathā sarvapurāṇādiprasiddhākr̥tiḥ bhagavataḥ upapadyatē। na ca anyat bhagavataḥ uttamaṁ brahma-

"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'.

"brahmēti paramātmēti bhagavāniti śabdyatē॥"

iti bhāgavatē।

"'Brahma' means 'Parama-ātma', the supreme being. He is also called 'Bhagavān'".

-states Bhāgavata Purāna.

"bhagavantaṁ paraṁ brahma", "paraṁ brahma janārdanaḥ", "paramaṁ yō mahad brahma", "yasmāt kṣaramatītōham akṣarādapi cōttamaḥ", "yōSsāvatīṁdriyagrāhyaḥ", "nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati", "na tvatsamōstyabhyadhikaḥ kutōSnyaḥ"

ityādibhyaḥ।

"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.

na ca tasya brahmaṇaḥ aśarīratvāt ētat kalpyam। tasyāpi śarīraśravaṇāt-

It does not mean one should imagine him to be without a body. We hear about his body:

"ānandarūpam", "suvarṇajyōtīḥ", "daharōsmin antara ākāśaḥ"

ityādiṣu।

"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.

yadi rūpaṁ na syāt ānandam ityēva syāt। na tu ānandarūpam iti। kathaṁ ca suvarṇarūpatvaṁ syāt arūpasya?kathaṁ 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:

"kēcit svadēhē" ("kēcit svadēhē hr̥dayāvakāśē prādēśamātraṁ puruṣaṁ vasantam। caturbhujaṁ kaṁjarathāṁgaśaṁkhagadādharaṁ dhāraṇayā smaranti॥")

ityādau rūpavān ucyatē।

"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.

"sahasraśīrṣā puruṣaḥ", "rugmavarṇaṁ kartāram", "ādityavarṇaṁ tamasaḥ parastāt", "sarvataḥ pāṇipādaṁ 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"

ityādivacanāt, viśvarūpādhyāyādēśca rūpavān avasīyatē।

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 śaktyādimāṁśca bhagavān।

He is called 'Bhagavān' as he is the most complete - with knowledge, wealth, valour, bliss, Goddess Lakshmi, and Goddess Shakti.

"parāsya śaktirvividhaiva śrūyatē svābhāvikī jñānabalakriyā ca।", "yaḥ sarvajñaḥ", "ānandaṁ brahmaṇaḥ", "ētasyaivānandasyānyāni bhūtāni mātrāmupajīvanti।", "anādimadhyāntamanantavīryam", "sahasralakṣā- mitakāntikāntam", "mayyanantaguṇēnantē guṇatōnantavigrahē", "vijñānaśaktirahamāsamanantaśaktēḥ", "turyaṁ tat sarvadr̥k sadā", "ātmānamanyaṁ ca sa vēda vidvān", "anyatamō mukundāt kō nāma lōkē 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 paripūrṇaṁ tē sukhaṁ jñānaṁ ca saubhagam। yaccātyayuktaṁ smartuṁ vā śaktaḥ keratometer 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 anyōnyarūpāṇi-

All these properties are his different, and not so different, forms:

"vijñānamānandaṁ brahma", "ānandō brahmēti vyajānāt", "satyaṁ jñānam anantaṁ brahma", "yasya jñānamayaṁ 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 prākr̥tā mūrtiḥ māṁsamēdōsthisambhavā। na yōgitvāt iśvaratvāt satyarūpācyutō 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."

"saddēhaḥ sukhagandhaśca jñānabhāḥ satparākramaḥ। jñānajñānaḥ sukhasukhaḥ sa viṣṇuḥ paramōkṣaraḥ॥"

"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 paiṅgikhilēṣu।

- thus states Paingikhila

"dēhōyaṁ mē sadānandō nāyaṁ prakr̥tinirmitaḥ। paripūrṇaśca sarvatra tēna nārāyaṇōsmyaham॥"

ityādi brahmavaivartē।

"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.

tadēva līlayā cāsau paricchinnādirūpēṇa darśayati māyayā-

Therefore, with the power of his illusion, he playfully manifests and shows as though he has disconnected forms.

"na ca garbhēvasaddēvyā na cāpi vasudēvataḥ। na cāpi rāghavājjātō na cāpi jamadagnitaḥ। nityānandōvyayōpyēvaṁ krīḍatē amōghadarśanaḥ॥"

iti pādmē।

"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;

"na vai sa ātmātmavatāmadhīśvarō bhuṅktē hi duḥkhaṁ bhagavān vāsudēvaḥ।"

"That lord Vasudeva, who is lord of the essence of all the essences, certainly does not experience misery."

"sargādērīśitājaḥ paramasukhanidhirbōdharūpōpyabōdhaṁ lōkānāṁ darśayan yō munisutahr̥tātmapriyārthē 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 brahmavandyacaraṇō naravat pralāpī strīsaṅgināmiti ratiṁ prathayaṁścacāra।"

"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."

"pūrtēracintyavīryō yō yaśca dāśarathiḥ svayam। rudravākyamr̥taṁ kartumajitō jitavat sthitaḥ। yōjitō vijitō bhaktyā gāṅgēyaṁ na jaghāna ha। na cāmbā grāhayāmāsa karuṇaḥ kōparastataḥ॥"

"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?"

-ityādibhyaśca skāndē।

-there are such statements in Skanda Purāna.

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.

na tatra saṁsāradharmā nirūpyāḥ।

One should not associate miseries with family life (of the Lord).

yatra parāvarabhēdaḥ avagamyatē tatra ajñabudidham apēkṣya avaratvam। viśvarūpam apēkṣya anyatra। taccōktam-

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 samānyakhilarūpataḥ। tathāpyapēkṣya mandānāṁ dr̥ṣṭiṁ tvāmr̥ṣayōpi hi। parāvaraṁ vadantyēva hyabhaktānāṁ vimōhanē॥"

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 gāruḍē।

-states Gardua Purāna.

na ca atra kiñcidupacārāt iti vācyam। acintyaśaktēḥ padārthavaicitryāccētyuktam।

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.

"kr̥ṣṇarāmādirūpāṇi paripūrṇāni sarvadā। na cāṇumātraṁ bhinnāni tathāpyasmān vimōhasi॥"

"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."

ityādēśca nāradīyē।

-there are such statements as well in Nāradīya Purāna.

tasmāt sarvadā sarvarūpēṣu aparigaṇitānantaguṇagaṇaṁ nityanirastāśēṣadōṣaṁ ca nārāyaṇākhyaṁ paraṁ brahmāparōkṣajñānī r̥cchatīti 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 śrīmadānandatīrthabhagavatpādācāryaviracitē śrībhagavadgītābhāṣyē dvitīyōdhyāyaḥ ॥

Thus, commentary composed by his holiness Srimad Anandatheertha on Bhagavad Gita, the second chapter is complete.

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.