Bhagavad Gita - Daily - II 2:72 II

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|| Shree Hari ||Ram Ram Link - In this verse, there is description of a person and his condtion, as a result of being free from desire, thirst for necessities of life, the sense of mine and egoism, and closes the subject.esa brahmi sthitih partha nainarh prapya vimuhyati sthitvasyamantakale'pi brahmanirvanamrcchatiO Partha, such is the state of a God-realized soul. Having attained this state, he overcomes delusion. Being established in this state, even at the hour of death, he attains brahmic bliss (identification with the absolute state). 72Comment: â€"'Esa brahmi sthitih partha' â€" This is the Brahmi state viz., the state of a God-realized soul. On being free from egoism, individuality is completely wiped out and then a striver is automatically established in God. Individuality persisted only due to affinity with the world. With renunciation of affinity individuality is completely gone. The term 'Esa1 refers to 'very near'. It denotes the expressions 'vihaya kaman' (giving up desires), 'nihsprhah' (free from thirst for necessities), 'nirmamah' (free from the sense of mine) and 'niraharikarah' (free from egoism), used in the preceding verse.Having heard the Lord's declaration â€When your intellect transcends the mire of delusion and confusion, by hearing conflicting doctrines, you will realize union with God", Arjuna was inquisitive to know about that state of union with God. So Arjuna, raised four questions, in order to know the marks of a man of steadfast wisdom. Having answered those four questions, the Lord declares here that this is a state of Godhood (union with God). In this state of eternal union with God, no individuality remains, only the Divinity pervades. In order to point out this important fact the Lord addresses Arjuna as 'Partha' here. 'Nainam prapya vimuhyati'â€"So long as, a man has egoism (the feeling of T) in the body, he is deluded. Lack of discrimination between the real and the unreal, is delusion. The man's self being real, if he identifies himself with the unreal; this identification is delusion. When a striver knows the unreal as unreal, his affinity to it ceases* and he realizes that he is already established in the real. With this realization he is never deluded (Gita 4/35).'Sthitvasyamantakale'pi brahmanirvanamrcchati'â€"The human body has been bestowed upon man, only for .God-realization. So the Lord gives an opportunity, even to vilest sinner, to attain Him by establishing himself in Him, even at the time of death viz., by breaking off his affinity with matter. Lord Krsna has also anounced it, in the thirtieth verse of the seventh chapter, "One who knows My integral being, comprising Adhibhuta (the field of matter), Adhidaiva (Brahma) and Adhiyajna (the unmanifest Divinity) even at the time of death, attains Me." Similarly, He has also announced in the fifth verse of the eighth chapter, "He who departs from this body, thinking of Me alone, even at the time of death, attains Me; there is no doubt about it."By the above expression, the Lord declares the glory of this Brahmi state (Godhood). By being established in this state, even at the time of death, one attains Brahma. As the Lord declared about equanimity that even a little practice of it protects one from great fear (of birth and death) (2/40), so He declares here that if one gets established in this Brahmi state, even at the time of death by breaking off his affinity with matter, he attains Brahma. Attachment to matter (non-self), is the only obstacle to the attainment of this state. If a person renounces the attachment, even at the time of death, he realizes his real axiomatic state of Godhood.Now, a question arises, how a man who could not attain God throughout his life, attains Him at the time of death, when his body and intellect both grow weak. The answer is that man's union with Him is natural, only he has to realize this fact* and this can be realized, either by God's or saints' grace or by good influences of past actions.The word 'api' (even) means, that during life if he attains a state of Godhood (Brahmi state) he becomes a liberated soul. But, even at the time of death if he becomes free from a sense of mine and egoism, he attains Him immediately without any sort of practice, meditation and trance etc.By using the terms 'Brahmanirvanam' (Oneness with Brahma), Lord Krsna means to say, that the striver of the Discipline of Disinterested Action (Karmayoga), attains the same Brahma as striver of the Discipline of Knowledge (Jnanayoga) (Gita 5/24â€"26). The same fact has been pointed out, in the fifth verse of the fifth chapter when he declares, "The supreme state which is attained by a Sankhyayogi (the follower of the Discipline of Knowledge), is attained also by the Karmayogi (the follower of the Discipline of Disinterested Action).

 

From "The Bhagavadgita - Sadhak Sanjivani" in English, page 239-241 and in Hindi pg 138 -139 by Swami Ramsukhdasji

To read online in hindi - please visit :

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevni/main.html

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|| Shree Hari ||

Ram Ram

 

eshaa braahmi sthitih paarth, nainam praapya vimuhyati

sthitvasyam anta-kale ’pi, brahma-nirvaanam rcchati

 

“O Partha (Arjuna), such is the state of a God realized soul. Having attained

this state, he is not deluded. Being established in this state, even at the hour

of death, he attains Brahmic bliss (identification with the Absolute state).â€

 

On leaving ahmta (ego, ‘I’), the man attains to Brahmi sathiti (State of

realizing oneness with God), then he does not have any independent identity.

This Brahmi sathiti when attained is once for all and it always stays. The

reason is that this is our true natural state but we cannot experience it due to

the Ahmta (ego). When the ‘Mein Hoon’ (“I AMâ€) is gone the only

“Hai†(‘IS-ness’) remains, that is the Brahmi Sthiti.

 

This is a rule that †" ‘The thing which we acquire and lose is subject to be

created and destroyed’ it cannot be ours or for our use. The body is something

we obtain and then part with, but the Self is not something we obtain or part

with, neither It is born nor It dies. The spiritual seeker should firmly accept

this truth that ‘I’ (Self) exists in the past, present and future. I was

never body, the body is neither mine nor it is for me.

 

The word ‘Nirvana’ has two meanings †" ‘lost’ and ‘peaceful’.

Therefore to find what was thought to be lost, Brahman (God) and to attain to

permanent peace is Nirvana or to attain to Nirvana state is to find Brahman. One

of the meanings of Nirvana is ‘Shunya’ (‘Nothingness’). Shunya does not

mean ‘non-existent’. What is meant by Shunya †" which is not Sat

(non-existent), not Asata (not non-existent), neither Sat or Asata and also not

different from Sat and Asat, meaning that it is an entity which cannot be

described in words - .

 

“atstatwa satasatubhyanubhyatmic catuskoti

vinimuktt shunyameva’ - (sarvadarshanasangraha).â€

 

All actions have the relationship with the world. Our true nature (the Self) is

without any actions. Therefore with our body we cannot do anything for the Self.

Whatever actions we perform with our body, it will be for the world, not for

ourselves.

 

Referring to the 1st line of the verse (2-72) - then what can we do for

ourselves?

Referring to the 2nd line of the verse (2-72) †" By ourselves we can be

Nishkaam (self-less), Nih-spriha (without any longing), Nirmamo (without the

sense of mine-ness) and without Nirahamkaar (without Ahmta, or without the sense

of ‘I’). Why that is so because we truly are Nishkaam, Nih-spriha,

Nirmamoha and Nirahamkaar .

 

Iti srimad bhagavadgitasupanisatsu brahavidyaayaam yogashaastre sri

krishnaarjuna samvaade saamkhya yogo naama dvitiyo ‘ddhyaayah ||

 

In the Upnishad of the Bhagavad Gita, the Knowledge of Brahman, the Supreme, the

Science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the

second discourse designated: ‘THE YOGA OF KNOWLEDGE’.

 

From " Gita Prabodhani " in Hindi pg 65 by Swami Ramsukhdasji

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Chapter 2, Verse 72 is as follows;

 

EShaa = this

Braahmee-SthitiH = of the Brahman

Paartha = O Arjun!

Na = not

Enaam = this

Praapya = having obtained

Vimuhyati = is deluded

Sthitvaa = being established

Asyaam = in this

Antakale = at the end of life

Api = even

Brahma-NirvaaNam = oneness with the Brahman

Rhuchchhati = attains

 

English translation:-

 

O Arjuna! This is the divine state of a person who has achieved the Brahman.

Attaining this, none is bewildered. Being established in that state, even at the

end of one's life, one attains oneness with the Brahman.

 

Comment:

 

This is the last verse of the 'Buddhi Yoga'.

 

Lord Krishna's concluding comments of the chapter 2, may be summarized as

follows;

 

" In order to become a `Sthita-pradnyaH' i.e. a person whose wisdom is firmly

established in the Aatman, one has to imbibe the spirit of `Yukta Aaseeta

MatparaH' i.e. to remain dependent on Me alone as the Supreme goal. Wisdom is

the supreme means of liberation, but such wisdom is not exclusive of an

unwavering devotion to the Supreme Being. The hallmark of a `Sthita-pradnyaH' is

that he does not have a strong and inordinate desire either for a life brimming

with unlimited worldly pleasures and enjoyments; or for an early exit or escape

route from the sorrows and miseries of the mortal world. A `Sthita-pradnyaH'

treats oneself to be an instrument at the disposal of the Supreme Being and he

remains engrossed in the `Nishkaama-Karma' i.e. desireless actions for the

balance life span. Therefore, O Arjuna, with `Nishkaama-Karma' bhaav

(sentiments), fight this royal battle. "

 

In this verse, `Brahma-NirvaaNam' is also referred to as `Aparoksha- Anubhuti'

i.e. indirect apocalypse or obtaining prophetic or symbolic visions, especially

of the imminent end of the worldly existence and the salvation of the righteous

tendencies of a Yogi. A person devoid of such illumination is called as a

`Jeevaatman' i.e. an embodied one leading a mundane mortal existence. As all the

rivers enter and become one with the oceans; similarly all the `Jeevaatmaas'

after death re-enter the Brahman and get identified with the Absolute State

which is immutable, indestructible and immeasurable. Please refer verse 20 of

chapter 8 in Shreemad Bhagawad Geeta, wherein Lord Krishna has reiterated this

concept as, " But beyond this unmanifested state of an earlier manifested being,

there is yet another Unmanifested Eternal Being, who does not perish when all

existences perish " .

 

To attain `Brahma-NirvaaNam' is the ultimate goal of every human manifestation.

Such a state is attainable even at last moment when `Chetanaa' i.e. the

enlivening principle of a living being departs from `Kalevaram' i.e. the dead

physical body. Thereafter, the Self-realised Yogi no more gets embodied, he is

free from the bondage of `Karma' and is liberated forever, while remaining

united with the Brahman. Please refer to verse 2 of chapter 14 of Shreemad

Bhagawad Geeta, wherein Lord Krishna has reiterated " After having resorted to

the wisdom of the Self, becoming of like nature to Me, they are not born at the

time of creation; nor are they perturbed at the time of dissolution " .

 

From time immemorial, human being have been confronted with the following

questions;

 

1. Who am I?

2. From where do I come from?

3. Where am I going?

4. What is the real purpose of my existence in this world?

5. What is good or bad? What is of temporary nature and what is of ever-lasting

nature?

6. What is my next destination after death?

 

Man spends his / her entire life span in deciphering the truths behind these

questions. Everybody experiences three states namely as an awakened person

(wherein his physical body, mind and intellect are active), a dreaming person

(wherein his physical body is at rest but the mind and intellect are active) and

a deep sleeping person (wherein his physical body and fickle mind are at rest

but the intellect is active). All these three states are conditioned states. One

is shrouded in ignorance as one is in the state of confusion and resultant

delusion in all these three states. However, there exists the ultimate state

called as `Thuriya' i.e. the forth one, which is the unconditioned Super

Consciousness. This is the natural state of the Brahman that pervades the entire

Universe.

 

Upon realisation of the Self in the forth state of `Thuriya', the ego-less state

of tranquility and poise, a Yogi attains the Supreme wisdom and his delusion

vanishes at that very instant. Being established in the state of unconditioned

Super Consciousness, the Yogi continues to be in that state even after the

destruction of his physical body after his death.

 

In Physics parlance, the fourth state may be equivalent of the fourth state of

matter called as `Plasma', wherein partially ionized gas, in which a certain

proportion of electrons are free rather than being bound to an atom or a

molecule. The ability of the positive and negative charges to move somewhat

independently makes the plasma electrically conductive so that it responds

strongly to electromagnetic fields that pervade the entire Universe. Plasma is

by far the most common phase of matter in the universe, both by mass and by

volume. All the stars are made of plasma, and even the space between the stars

is filled with plasma, albeit a very sparse one. The phenomenon of `Aurora

Borealis' or the green polar lights represents the plasma energy pouring back

into the earth's atmosphere from the outer space.

 

In mathematical parlance, this is a perfect illustration of a continuous and

differentiable function. A death is a temporary dis-continuity in that

continuous and differentiable function. However, as per " MrutyuH Sarva HaraH Cha

Aham UdbhavaH Cha BhaviShyataam " in the verse 34 of chapter 10 in Shreemad

Bhagawad Geeta, wherein Lord Krishna has asserted, " I am the death, the all

devouring and I am the origin of all the things and beings that are yet to

become `Vyakta' from `A-Vyakta' i.e. to attain the state of existence from

nowhere " . Therefore, a Yogi does not treat a death as a calamity.

 

For an ordinary human being the cycle of birth and death continues till he

decides to embrace the path of realisation of the Self. As per verse 19 of

chapter 7 in Shreemad Bhagawad Geeta, Lord Krishna has proclaimed, " At the end

of many such births, the man of wisdom reaches Me, knowing that `Me, the

Vasudeva, the Supreme Being' is all that is. Such a great soul is indeed rare

one " . However, as per " Maam Upetya Punarjanma Na Vidyate " in the verse 16 of

chapter 8, Lord Krishna has asserted that, " From the realm of Brahma downwards,

all worlds are subject to return to rebirth, however on reaching Me, the state

of Self realisation, O son of Kunti, there is no return to birth again for the

Self realised Yogi " .

 

`Negation of every falsehood and assertion of the singular ultimate Truth' is

the only path enunciated in the Vedanta philosophy. Lord Krishna's advice to

Arjuna is, " Invoke your `Sat Asat Viveka BuddhiH' and initiate actions without

attachments and desires, egoism and vanity. Retain perfect equilibrium in both

success and failure. In this manner, you will deny your ego and associated

egoistic behaviour, their natural field of activity and in effect you will

assert the ultimate truth, the Self " .

 

The concluding Verse of Chapter 1 is as follows;

 

Om = the mono-syllable, which is considered to be the starting point of the

Universe

Tat = that

Sat = real

Iti = thus

Shreemad = the glorious

Bhagawad = the Lord

Geetasu = in the celestial song

Upanishadtsu = in the Upanishad

Brahma †" Vidyaayaam = in the knowledge of the Brahman

Yoga-Shaastre = the science of Yoga

Shree †" Krishna †" Arjuna †" Samvaade = in the dialogue between Shri Krishna

and Arjuna

Sankhya Yogo = the Yoga of Supreme Knowledge of the Self

Naama †" DviteeyodhyaayaH = designated as the second discourse

HariH Om Tat Sat = Lord Krishna, the representative of the Supreme Being, is the

real one.

 

English translation:-

 

Om that is real. Thus, in the Upanishad of the glorious and celestial song of

Lord Krishna, the knowledge of Brahman, the Supreme, the science of Yoga and the

dialogue between Shri Krishna and Arjuna, this is the second discourse

designated as " the Yoga of Knowledge " . It is a custom to conclude every chapter

in Shreemad Bhagawad Geeta with three times recitation of `HariH Om Tat Sat'

i.e. Lord Krishna, the representative of the Supreme Being, is the real one.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------

 

|| Shree Hari ||

Ram Ram

 

All Sadhaks can participate in discussion / clarification of the verses.

 

OTHER REQUESTS FROM SADHAKS -

 

Please feel free to take the lead in any of these areas so that all

sadhaks may benefit.

 

- Introduction to Chapters (GT MODERATOR FROM SADHAK SANJIVANI)

- Chapter Summary - Principles and Laws emanating from it.(N.B. VYAS)

- Summary of Chapter from Sadhak Sanjivani " AS IS "

- Yes, Epilogue / Important Facts in each verse good to bring out.

- Any subtle thoughts / interpretation (MIKE)

- In-depth explanation of " Om Tat Saditi Srimadbhagavadgitaasu,

Upanishadsu..... " is a very good idea. (GT MODERATOR FROM SADHAK

SANJIVANI)

 

From Gita Talk Moderators

Ram Ram

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