Bhagavad Gita Chapter 2, Verse 71 (BG 2.71) — Meaning, Translation & Commentary

2.71 विहाय abandoning? कामान् desires? यः that? सर्वान् all? पुमान् man? चरति moves about? निःस्पृहः free from longing? निर्ममः devoid of mineness? निरहंकारः without egoism? सः he? शान्तिम् to peace? अधिगच्छति attains.Commentary That man who lives destitute of longing? abandoning all desires? without the senses of I and mine? who is satisfied with the bare necessities of life? who does not care even for those bare necessities of life? who has no attachment even for the bare necessities of life? attains Moksha or eternal peace. (Cf.II.55).

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.

Modern

# BG 2.71 Some commentators hold that these final two verses expound the path of renunciation. In truth, the Bhagavad Gita does not neglect the way of renunciation. It has already been established that the entire essence of the Gita is contained within this second chapter. Therefore, the framework of all subsequent topics is presented herein. The description of the path of renunciation shall appear before us in the chapters that follow, in various contexts and passages. Prior to this, in the thirty-eighth verse, Arjuna was instructed to fight while maintaining equanimity amidst all dualities. At the conclusion of the chapter, the Lord now reiterates that very teaching in different words. The state of mind of the person who has attained supreme peace is described in the first line: such a person completely renounces all desires and all craving, longing, and attachment toward sense objects. In the second line, describing the nature of such a person's intellect, it is said that in such a person there is a complete absence of ego and possessiveness. Where ego does not exist—as in the state of sleep—there is no experience of desire, attachment, and the like. Thus, in the first line, the manifestations of ignorance are negated, and in the second line, the very cause from which desires arise is negated. In the preamble, it was made clear that the disintegration of Arjuna's personality arose from ego and the sense of possession, or from desires born of ego, which had divided his mind and intellect. After offering all manner of reasoning, Lord Sri Krishna draws Arjuna's attention to the root cause of the affliction. The conclusion of this verse is this: all our suffering in life arises from ego and the possessiveness, selfishness, and countless desires that spring from it. Renunciation means abandonment. To completely renounce ego and selfishness and to live a life of detachment—this is true renunciation, through which the seeker may continuously dwell in the experience of their complete divine nature. The mistaken notion that has spread in society—that renunciation means fleeing from life or wearing ochre robes—has cast an indelible stain upon the great wisdom of the Upanishads. In truth, Hindu dharma recognizes as a renunciate only one who has learned, through discrimination, to renounce ego and selfishness and to live a vibrant life. Sri Shankaracharya offers a most beautiful description of a true renunciate in his commentary: That person who, having renounced all desires, dwells contentedly in life, who harbors no sense of possession even toward objects meant merely for sustaining the body, and who does not take pride in knowledge—such a knower of Brahman, established in wisdom, attains nirvana (peace), wherein all suffering of the world finds its ultimate cessation. In brief, the wise knower of Brahman becomes Brahman itself. Thus do they praise this path of wisdom.