एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyatisthitvāsyāmantakāle’pi brahmanirvāṇamṛcchati
This is brāhmī sthitiḥ (firm standing in the Brahman), O son of Pritha. Having attained thereto one is not bewildered; fixed in that status at his end, one can attain to extinction in the Brahman.
Gītā 2·72Such, subtly unifying Sankhya, Yoga and Vedanta, is the first foundation of the teaching of the Gita. It is far from being all, but it is the first indispensable practical unity of knowledge and works with a hint already of the third crowning intensest element in the soul’s completeness, divine love and devotion.
On this shloka in the second chapter of the Gita:
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |
स्थिवाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||
Shankara says:
सैषा ज्ञाननिष्ठा स्तूयते | यथोक्ता … ब्राह्मी स्थितिः सर्वं कर्म संन्यस्य ब्रह्मरूपेणैवावस्थानमिति …
Where is there even in the preceding shlokas the idea of सर्वं कर्म संन्यस्य?
But the final stroke comes here:
अन्ते वयस्यपि … मोक्षमृच्छति … किमु वक्तव्यं ब्रह्मचर्यादेव संन्यस्य यावज्जीवं … ब्रह्मण्येवावतिष्ठे स ब्रह्मनिर्वाणमृच्छति ||
This is pure insinuation. Nowhere in the whole of the Gita can there be found the idea of ब्रह्मचर्यादेव संन्यस्य !
How can a commentator do without insinuation? He has to make the Gita (or the Upanishads) mean what he teaches; if it doesn’t actually say what he teaches, he has to explain that it meant that all the same. If the Gita doesn’t teach what he teaches, it would be teaching something that is not the Truth, and how can the Gita teach untruth?
In Krishna’s time were there any Sannyasis at all? Rishis there were, but few, and not the sort to promote ब्रह्मचर्यादेव संन्यस्य.
Perhaps at the time of Krishna there were no Sannyasis; but the Gita speaks of Sannyasa and Sannyasis, it even speaks of कर्म सन्न्यस्य but it says मयि कर्माणि सन्न्यस्य and declares फलत्याग to be the true Sannyasa. Arjuna is supposed to remain in the ब्रह्मी स्थिति and fight, so that would be hardly consistent with the other kind of Sannyasa—not to speak of enjoying राज्य समृध्धम् also.
25 March 1936
