Devanagari
एषा ब्राह्मी स्थितिःपार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ ७२ ॥
Verse text
eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi
brahma-nirvāṇam ṛcchati
Synonyms
eṣā
—
this
;
brāhmī
—
spiritual
;
sthitiḥ
—
situation
;
pārtha
—
O son of Pṛthā
;
na
—
never
;
enām
—
this
;
prāpya
—
achieving
;
vimuhyati
—
one is bewildered
;
sthitvā
—
being situated
;
asyām
—
in this
;
anta-kāle
—
at the end of life
;
api
—
also
;
brahma-nirvāṇam
—
the spiritual kingdom of God
;
ṛcchati
—
one attains.
Translation
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
Translation (Visvanatha Cakravarti Thakura)
72. O son of Pṛthā, this is the situation for attaining Brahman. Attaining that state, one is not bewildered, and attains brahma-nirvāṇa even at the time of death.
Translation (Baladeva Vidyabhusana)
72. O son of Pṛthā, this is the situation for attaining the Lord. Attaining that state, one is not bewildered, and even at the time of death, attains Brahman, bestowing a deathless form.
Purport
One can attain Kṛṣṇa consciousness or divine life at once, within a second – or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khaṭvāṅga Mahārāja attained this state of life just a few minutes before his death, by surrendering unto Kṛṣṇa. Nirvāṇa means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gītā teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Kṛṣṇa conscious, he at once attains the stage of brahma-nirvāṇa. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Kṛṣṇa consciousness. Attainment of Kṛṣṇa consciousness even during this life is immediate attainment of Brahman, and one who is situated in Kṛṣṇa consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brāhmī sthiti means “not on the platform of material activities.” Devotional service of the Lord is accepted in the Bhagavad-gītā as the liberated stage ( sa guṇān samatītyaitān brahma-bhūyāya kalpate ). Therefore, brāhmī sthiti is liberation from material bondage.
Śrīla Bhaktivinoda Ṭhākura has summarized this Second Chapter of the Bhagavad-gītā as being the contents for the whole text. In the Bhagavad-gītā, the subject matters are karma-yoga, jṣāna-yoga and bhakti-yoga . In the Second Chapter karma-yoga and jṣāna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.
Thus end the Bhaktivedanta Purports to the Second Chapter of the Śrīmad Bhagavad-gītā in the matter of its Contents.
Purport (Visvanatha Cakravarti Thakura)
This verse concludes the topic.
Brahmī means “that which gives attainment of Brahman.” Even one at the point of death (anta-kāle), what to speak of one of young age, by this practice, attains brahma-nirvāṇa. [Note: Later indications show that this brahma-nirvāṇa is merely mokṣa.]
Having presented very clearly jṣāna and karma and indirectly bhakti, this chapter is called the sūtra (abbreviated form) of the Gītā.
This is commentary on the second chapter of the Gītā for the joy of the devotees’ minds, following after the great devotees.
Purport (Baladeva Vidyabhusana)
This verse praises the state of the sthita prajṣa. This state enables one to attain Brahman (brāhmī). Even in the last part of life (anta kale), the final years, what to speak of during youth, that sthita prajṣa attains Brahman, the Lord, who is the form of deathlessness and bestows that to the sthita prajṣa (Brahma nirvāṇam). [Note: Baladeva used the word amrṭa rūpam to explain nirvāṇam. This could mean “deathless form” or “beautiful form,” or “blissful form.” However in BG 5.24 Baladeva explains brahma nirvāṇam as the paramātmā who is the form of liberation, so amṛta rūpam would mean deathless. Since the sthita prajṣa has realized ātma, and is described as brāhmī sthiti, causing attainment of brahman, brahman cannot mean ātmā. Therefore it means the Supreme Lord. Because bhakti to the Brahman is mentioned in the same purport, Brahman would indicate the Lord. Viśvanātha does not comment on nirvāṇam. Rāmānuja takes nirvāṇam as “full of happiness” and Brahman as the ātmā. Śaṅkara takes nirvāṇam as blissful also. Śrīdhara takes brahma nirvāṇam as “merging in Brahman.” Madhva takes brahma nirvāṇam as the Lord without material body.]
“But how does one situated in prajṣa (realization of ātmā) attain Brahman, the Lord? He can be attained only by bhakti to the Lord.”
“Because the state of sthita prajṣa is caused by bhakti to the Lord, [Note: Verse sixty-one stated that devotion to the Lord (mat paraḥ) was necessary to control the senses. Verse fifty-one commentary explained that knowledge of ātmā gives rise to knowledge of paramātmā.] and also brings about bhakti to the Lord, it is said to be the cause of attaining Brahman.”
A person will become a jṣānī, remembering the Lord, by performance of niṣkāma karma. To do otherwise creates only obstacles. This is the essence of the second chapter.
Chapter 3
Surrender Unto Me
That "enter into the kingdom of God" will be explained in Chapter 8.
At the end of his Purport, Srila Prabhupada says: " Srila Bhaktivinoda Thakura has summarized this Second Chapter of the Bhagavad‑gita as being the contents for the whole text. In the Bhagavad‑gita, the subject matters are karma‑yoga, jnana‑yoga, and bhakti‑yoga. In the Second Chapter karma‑yoga and jnana‑yoga have been clearly discussed, and a glimpse of bhakti‑yoga has also been given, as the contents for the complete text."
In addition, what else was mentioned? The Vedas, transmigration, the soul, the modes, karma‑yoga, jnana‑yoga, bhakti‑ yoga, peace, controlling the senses, death, intelligence,the mind... so many topics have been mentioned very brielfly and not in a very systematic way. So Arjuna has not understood and is going to begin questioning Krsna, in the beginning of the 3rd Chapter, on some very basic points.
(Question: In Texts 31 to 38 Krsna spoke favorably about Karma‑ kanda and then immediatly after that He preached against it. Why He did like this.
Answer: Krsna is very tricky because if one wants Karma‑kanda, if one wants to enjoy his senses and he is determined about that, Krsna will tell him how to enjoy his senses in such a way that it will elevate him. But if one is more intelligent than that and doesn't want to enjoy his senses, but rather wants to become Krsna conscious, Krsna will give him instructions by which he can become Krsna conscious. Why? Because Krsna is neutral ‑ He reciprocates according to one's desires.
Whatever platform one is on, Krsna will give instructions to elevate one. And if one has the real desire of Krsna consciousness, Krsna will instruct him in that way.
Whatever justification to satisfy one's desires one wants, he can get it in the B.gita.
But it is not Krsna's desire to satisfy our material desires ‑ His desires are nicelly explained in the 18th Chapter: "sarva dharman parityaja..."