Bhagavadgita -Radhakrishnan 106

The Bhagavadgita -S. Radhakrishnan

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CHAPTER 2
Samkhya Theory and Yoga Practice


72. esa brahmi sthitih parthanai 'nam prapya vimuhyati
sthitva 'syam antakdle 'pi brahncanarvanam rcchati
(72) This is the divine state (brahmisthiti) 0 Parth.a (Arjuna), 'having attained thereto, one is (not again) bewildered; fixed in that state even at the end (at the hour of death) one can attain to the bliss of God (brahrnanirvana).
brahmisthiti: life eternal
nirvannam moksam.
nirgatañ vanant gamanam yasnin prapye brahmani an nirvariam Nilakantha.

Nirvana has been used to indicate the state of perfection in Buddhism. Dhammapada says : Health is the greatest gain, contentment is the greatest wealth, faith is the best friend and nirvana is the highest happiness.[1]

These saints have points in common with the superman of Nietzsche, with the deity-bearers of Alexander. Joy, serenity, the consciousness of inward strength and of liberation, courage and energy of purpose and a constant life in God are their characteristics. They represent the growing point of human evolution. They proclaim, by their very existence, character and consciousness, that humanity can rise above its assumed limitations, that the tide of evolution is pushing forward to a new high level. They give us the sanction of example and expect us to rise above our present selfishness and corruption.
Wisdom is the supreme means of liberation, but this wisdom is not exclusive of devotion to God and desireless work. Even while alive, the sage rests in Brahman, and Is released from the unrest of the world. The sage of steady wisdom lives a life of disinterested service
Iti .. , samkhyayogo nama divityo dhyayah

This is the second chapter entitled The Yoga of Knowledge
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References and Context

  1. ↑ 204. See also M B., 14, 543.vihaya sarvasaynkalpan buddhya . sariramanasan sa vain mrvanam apnoti mrandhana manalah..Cp. Plato : "If the soul takes its departure in a state of purity, not carrying with it any clinging impurities which during life, it never willingly shared in, but always avoided, gathering itself into itself and making this separation from the body its aim and study. . well then, so prepared the soul departs to that invisible region of the Divine, the Immortal, and the wise." Fhaedo, Sec. 68.The descriptions of the ideal man, the jnanin, the sthitaprajna the yogarudha, the guiatita or the bhakta agree in all essentials. See VI, 4—32; X, 9—io; XII, 13--20; XIII, 7—11; XIV, 21—35; XVI, 1—3; XVIII, 50-60.I

Related Articles

The Bhagavadgita -S. Radhakrishnan
Chapter Chapter Name Page No.
Introductory Essay 1
1. The Hesitation and Despondency of Arjuna 63
2. Samkhya Theory and Yoga Practice 79
3. Karma Yoga or the Method of Work 107
4. The Way of Knowledge 124
5. True Renunciation 143
6. The True Yoga 152
7. God and the World 168
8. The Course of Cosmic Evolution 176
9. The Lord is more than His Creation 181
10. God is the Source of All; to Know Him is to Know All 192
11. The Lord's Transfiguration 200
12. Worship of the Personal Lord is better than meditation of the Absolute 211
13. The Body called the Field, the Soul called the Knower of the Field and Discrimination between them 215
14. The Mystical Father oF All Beings 222
15. The Tree of Life 227
16. The Nature of the Godlike and the Demoniac Mind 231
17. The Three Modes Applied to Religious Phenomena 235
18. Conclusion 239
19. Last Page 254
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