2.72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvāsyām antakāle 'pi brahmanirvāṇam ṛcchati
Kṛṣṇa (कृष्ण) is speaking, to Pārtha (पार्थ), in the last verse of the chapter.
The verse
This is the standing that belongs to brahman (ब्रह्मन्), Pārtha (पार्थ); having reached it, one is not deluded, and standing in it even at the time of the end, he reaches the nirvāṇa (निर्वाण) that is brahman (ब्रह्मन्).
नेपालीमा
हे पार्थ, यो ब्रह्मन्को उभिने अवस्था हो। यसमा पुगेपछि मानिस मोहित हुँदैन, र अन्त्यको बेलामा पनि यसमा उभिएर ऊ ब्रह्मन्रूपी निर्वाणमा पुग्छ।
Where it sits
The portrait that began with Arjuna's (अर्जुन) question is named brāhmī sthitiḥ (ब्राह्मी स्थितिः), and reaching that standing ends delusion, even at the time of the end. The next chapter will ask why a man who knows this should act at all.
Split: एषा + ब्राह्मी + स्थितिः + पार्थ + न + एनाम् + प्राप्य + विमुह्यति + स्थित्वा + अस्याम् + अन्तकाले + अपि + ब्रह्म-निर्वाणम् + ऋच्छति
eṣā + brāhmī + sthitiḥ + pārtha + na + enām + prāpya + vimuhyati + sthitvā + asyām + antakāle + api + brahma-nirvāṇam + ṛcchati
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| एषा | eṣā | nominative feminine | this. Agrees with sthitiḥ (स्थितिः). |
| ब्राह्मी | brāhmī | nominative feminine | of brahman (ब्रह्मन्), belonging to it. |
| स्थितिः | sthitiḥ | nominative | the standing, the state. |
| पार्थ | pārtha | vocative | Pārtha (पार्थ). |
| न | na | indeclinable | not. |
| एनाम् | enām | accusative feminine | this. The standing. |
| प्राप्य | prāpya | gerund | having reached. |
| विमुह्यति | vimuhyati | present, 3rd singular | he is deluded. From vi-muh (वि-मुह्). |
| स्थित्वा | sthitvā | gerund of sthā (स्था) | having stood. |
| अस्याम् | asyām | locative feminine | in this. In the standing. |
| अन्तकाले | antakāle | locative | at the time of the end. |
| अपि | api | indeclinable | even. |
| ब्रह्म-निर्वाणम् | brahma-nirvāṇam | accusative | the nirvāṇa (निर्वाण) that is brahman (ब्रह्मन्). |
| ऋच्छति | ṛcchati | present, 3rd singular | he reaches. From ṛ (ऋ). |
The phrases
eṣā brāhmī sthitiḥ (एषा ब्राह्मी स्थितिः) names the whole portrait. This is the standing that belongs to brahman (ब्रह्मन्). eṣā (एषा) points back at the man of 2.55 through 2.71, and calls that man a sthiti (स्थिति), a way of standing. pārtha (पार्थ) is the one it is told to.
na enām prāpya vimuhyati (न एनाम् प्राप्य विमुह्यति) is what reaching it does. Having reached it, he is not deluded. न + एनाम् na + enām is nainām (नैनाम्): अ + ए a + e becomes ai (ऐ). The delusion is the moha (मोह) whose thicket the buddhi was going to cross, and the sammoha (सम्मोह) that anger was going to produce.
स्थित्वा अस्याम् अन्तकाले अपि sthitvā asyām antakāle api is the last condition. Having stood in it, even at the time of the end. स्थित्वा + अस्याम् sthitvā + asyām is sthitvāsyām (स्थित्वास्याम्). अन्तकाले + अपि antakāle + api is antakāle 'pi (अन्तकालेऽपि): ए + अ e + a keeps the e (ए) and drops the a (अ).
ब्रह्मनिर्वाणम् ऋच्छति brahmanirvāṇam ṛcchati is the end of the chapter. He reaches the nirvāṇa (निर्वाण) that is brahman (ब्रह्मन्). The m (म्) before ṛ (ऋ) stays in the join: brahmanirvāṇam ṛcchati (ब्रह्मनिर्वाणमृच्छति).
Sanskrit in this line
brāhmī (ब्राह्मी) is the feminine adjective of brahman (ब्रह्मन्), and it has to be feminine because sthitiḥ (स्थितिः) is feminine. The --ī (ई) is that agreement, not a separate word. enām (एनाम्) and asyām (अस्याम्) are also feminine, and they point at the same standing. One noun in 2.72, and the pronouns line up behind it.
Say it back
The name of the standing, what does not happen once he has reached it, and what he reaches at the end. If brāhmī (ब्राह्मी) comes out as a second person beside the standing, stay here.