Bhagavad Gita Chapter 2, Verse 71

English Translation

That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.

Detailed Commentary

**Commentary on Verse 2.71:** 'vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ'—Desire for an unattained object is called *kāmā*. The *Mahapurusha* (great soul) who is *Sthitaprajna* (steadfast in wisdom) renounces all desires. Even after renouncing desires, the need for life's sustenance is called *spṛhā* (subtle longing or craving). The *Sthitaprajna* purusha gives up even this *spṛhā* because what was truly needed has already been attained. Whether the body remains or perishes, he remains unconcerned; this is his state of being *niḥspṛha* (free from craving). Being *niḥspṛha* does not mean that he does not partake of necessities for sustenance. He partakes of them and observes what is wholesome (*pathya*) and unwholesome (*kupathya*), yet he holds no attachment or concern for these objects. The renunciation of desires mentioned in the fifty-fifth verse of this chapter, 'prajahāti yadā kāmānsarvān' (when one renounces all desires), is reiterated here as 'vihāya kāmānyaḥ sarvān' (renouncing all desires). In *Karma Yoga*, one cannot become *Sthitaprajna* without renouncing all desires, because it is due to desires that one's connection with *samsara* (the world) is maintained. Upon renouncing desires, the connection with *samsara* cannot persist. 'nirmamaḥ'—The *Sthitaprajna Mahapurusha* renounces *mamatā* (the sense of mine-ness or possessiveness). When he understands that objects considered his own are not truly his, he becomes free from *mamatā*. 'nirahaṅkāraḥ'—Identification with the body is *ahaṅkāra* (ego-sense). This *ahaṅkāra* does not remain in the *Sthitaprajna*. He experiences his true 'I-ness'. It is a rule that the seer (*draṣṭā*) is distinct from the seen (*dṛśya*). Upon experiencing this, the *Sthitaprajna* becomes *nirahaṅkāra* (free from ego). 'sa śāntimadhigacchati'—The *Sthitaprajna* attains peace (*shanti*). When one is free from *kāmā*, *spṛhā*, *mamatā*, and *ahaṅtā*, peace is attained spontaneously. When worldly *kāmā*, *spṛhā*, *mamatā*, and *ahaṅtā* are relinquished, one experiences the naturally inherent peace (*svataḥsiddha shanti*). In this verse, *ahaṅtā* is central. With the absence of *ahaṅtā*, everything else is renounced. Desiring does not bring about any object; only that which is destined to come will come. Therefore, one should renounce *kāmā*. The means to be free from *Ahaṅtā-Mamatā*: "Nothing is mine," because I have no claim over any object. When such a feeling is cultivated, the localized nature (*ekadeśīyapana*) of the 'I' vanishes, and the *Karma Yogī* becomes free from *Ahaṅtā-Mamatā*. From the perspective of *Sāṅkhya Yoga*: Every being possesses the knowledge "I am." The 'I' is an aspect of *Prakriti*, and 'am' is pure existence (*sattā*). If the 'I' ceases, the 'am' (in its individualized sense) will not remain; only 'is' (universal existence) will endure. One will abide in this 'is'. The *Sāṅkhya Yogī* thus becomes free from *Ahaṅtā-Mamatā*. From the perspective of *Bhakti Yoga*: Whatever is referred to as 'I' and 'mine' truly belongs to *Bhagavān*. "I have no right over my possessions; rather, they belong to Bhagavān." The understanding that "All this belongs to Bhagavān and should be engaged in His service" enables the *Bhakti Yogī* to become free from *Ahaṅtā-Mamatā*. Connection: The next verse will describe the state of one who is free from *kāmā*, *spṛhā*, *mamatā*, and *ahaṅtā*, thereby concluding this topic.