एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति
।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
॥७२॥
eṣā brāhmī sthitiḥ pārtha, naināṁ prāpya vimuhyati sthitvāsyām anta-kāle ’pi, brahma-nirvāṇam ṛcchati
O Partha (Arjuna), such is the state of a God realized soul. Attaining to this state no one gets deluded. Being established in this state even at the hour of death, one attains God realization. 72
Comment – On leaving Ahmtā (ego), the man attains to ‘Brāhmī sthitiḥ’ (State of realizing oneness with God), then he does not have any independent identity. After attaining ‘Brāhmī Sthitiḥ’, it is attained once for all and it always stays. The reason is that this is our natural state, but we do not experience it due to the Ahamtā (ego). When the ‘Mein Hoon’ (I AM) is gone, only ‘Hai’ (‘IS-ness’) remains– that is the Brāhmi Sthitiḥ. ‘Hai’‘ (‘IS-ness’) is our true Self. Therefore, we do not have to eliminate ‘Mein-pan’ (‘I AM’) but just do not accept it. The thing which does not really exist, while attempting to eliminate it– is to believe just the opposite i.e., to believe that it exists.
This is a rule that a thing which we acquire and part from is subject to creation and destruction’ it cannot be for us 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) exist in the past, present and future. ‘I’ was never body, the body is neither mine nor it is for me.
The word ‘Nirvāṅa’ has two meanings ‘lost’ and ‘permanent peace’. To find what was thought to be lost ‘Brahma’ (God) and to attain to permanent peace is Nirvāṅa or to attain to Nirvāṅa state is to find Nirvāṅa Brahman. One of the meanings of Nirvana is also ‘śūnya’ (Nothingness). ‘śūnya’ does not mean ‘non-existent’. ‘śūnya‘ means – which is not Sat’ (not existent), not Asat (not non-existent), neither Sat or Asat and also not different from Sat and Asat, meaning that it is an entity which cannot be described in words –
atastatvam sadasadubhayānubhayā catṣkoṭi vinirmuktam śūnyameva (sarva-darśana-saṅgraha)
All actions have a 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 the Self.
Question– Then what can we do for ourselves?
Answer– By ourselves we can be Nishkām (self-less), Niḥspṛhaḥ (without any longing), Nirmamo (without the sense of mine-ness) and Nirahaṁkāraḥ (without Ahmtā, or without the sense of ’I’). Why that is so, because we truly in our Self are Niṣkāma, Niḥspṛhaḥ, Nirmamo and Nirahaṁkāraḥ.
oṁ tatsaditi śrīmad bhagavadgītā sūpaniśatsu brahma vidyāyāṁ yogaśāstre śrī kṛṣṇaārjuna saṁvāde sāṅkhya yogo nāma dvitīyo ‘dhyāyaḥ || 2 ||
Thus with the words, Oṁ, Tat, Sat – the names of the Lord as sung in the Upaniṣad of the Bhagavad Gītā by the Lord, the science of Brahma, the scripture of Yoga, the dialogue between śrī Kṛṣṇa and Arjuna, ends the second chapter, entitled ‘Sāṅkhyayoga’ ends. || 2 ||
From Gita Prabodhani (in English), by Shradhey Swamiji Shri Ramsukhdasji Maharaj, publisher – Gita Prakashan (www.gitaprakashan.com)
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