ಏಷಾ ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಃ ಪಾರ್ಥ ನ ಏನಂ ಪ್ರಾಪ್ಯ ವಿಮುಹ್ಯತಿ |
ಸ್ಥಿತ್ವಾ ಅವಸ್ಯಾಂ ಅಂತ ಕಾಲೇ ಅಪಿ ಬ್ರಹ್ಮ ನಿರ್ವಾಣಂ ಋಚ್ಛತಿ || ೨.೭೨ ||

EShA brAhmee sthitiH pArtha na EnaM prApya vimuhyati |
sthitvA avasyAM aMta kAlE api brahma nirvANaM RucChati || 2.72 ||

O Partha, this is the state in relation to the Brahman; having attained to this, he is not bewildered. Having continued in this state to the very last moment, he goes to Brahman that has no perishable body.

In case there is no prarabdha karma, he remembers the Lord at the last moment of departing from the body in which he has received the Lord’s grace, and goes to Heaven. Prarabdha not being exhausted, he will fall upon other births yet to be passed through and when it is completely exhausted, he attains to Heaven.

The END of “sAnkhya yOga”, the Second Chapter of Sri Bhagavad Geeta

|| shree bhArateeramaNa mukhyaprANAntargata shree kRuShNArpaNamastu ||

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ವಿಹಾಯ ಕಾಮಾನ್ ಯಃ ಸರ್ವಾನ್ ಪುಮಾನ್ ಚರತಿ ನಿಃಸ್ಪೃಹಃ |
ನಿರ್ಮಮಃ ನಿರಹಂಕಾರಃ ಸಃ ಶಾಂತಿಂ ಅಧಿಗಚ್ಛತಿ || ೨.೭೧ ||

vihAya kAmAn yaH sarvAn pumAn charati niHspRuhaH |
nirmamaH nirahaMkAraH saH shAMtiM adhigacChati || 2.71 ||

He who, loosed from prohibited wishes, from the fancy of being the absolute master and the absolute agent, experiences all the objects of senses without any attachment, he is the man who attains to perfect bliss.

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ಆಪೂರ್ಯಮಾಣಂ ಅಚಲ ಪ್ರತಿಷ್ಠಂ ಸಮುದ್ರಂ ಆಪಃ ಪ್ರವಿಶಂತಿ ಯದ್ವತ್ |
ತದ್ವತ್ ಕಾಮಾಃ ಯಂ ಪ್ರವಿಶಂತಿ ಸರ್ವೇ ಸಃ ಶಾಂತಿಂ ಆಪ್ನೋತಿ ನ ಕಾಮ ಕಾಮೀ || ೨.೭೦ ||

ApUryamANaM achala pratiShThaM samudraM ApaH pravishaMti yadvat |
tadvat kAmAH yaM pravishaMti sarvE saH shAMtiM ApnOti na kAma kAmee || 2.70 ||

Though various rivers carry their waters to it, the ocean ever remains the same without showing any increase; nor does it show any decrease when rivers cease to flow in; nor does the ocean seem concerned with the supply.

Likewise, no change comes upon the wise man who seems to enjoy the objects of senses, but he is neither delighted with them, nor depressed for want of them. He surely attains everlasting bliss in the Heaven

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ಯಾ ನಿಶಾ ಸರ್ವ ಭೂತಾನಾಂ ತಸ್ಯಾಂ ಜಾಗರ್ತಿ ಸಂಯಮೀ |
ಯಸ್ಯಾಂ ಜಾಗ್ರತಿ ಭೂತಾನಿ ಸಾ ನಿಶಾ ಪಶ್ಯತಃ ಮುನೇಃ || ೨.೬೯ ||

yA nishA sarva bhUtAnAM tasyAM jAgarti saMyamee |
yasyAM jAgrati bhUtAni sA nishA pashyataH munEH || 2.69 ||

In respect of that which is the night to all beings, the man of self-restraint keeps awake; in respect of which the beings are awake, that is the night of the contemplating sage who sees the Lord.

That which is unperceived of all other beings, i.e., the Lord’s glory, which beings do not see at all, as if in deep sleep; the sage is always seeing it directly and never loses sight of it.

But in respect of the objects of senses, the beings are always devoted to them; whereas a sage is so much deep in meditation and occupied with the Blissful sight of the glorious Lord that he does not think of them at all.

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ತಸ್ಮಾತ್ ಯಸ್ಯ ಮಹಾಬಾಹೋ ನಿಗೃಹೀತಾನಿ ಸರ್ವಶಃ |
ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯಾರ್ಥೇಭ್ಯಃ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ || ೨.೬೮ ||

tasmAt yasya mahAbAhO nigRuheetAni sarvashaH |
iMdriyANi iMdriyaarthEbhyaH tasya praj~jA pratiShThitA || 2.68 ||

Therefore, O mighty armed warrior, of whom the senses are all withdrawn from their objects, of him the wisdom becomes steadfast

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ಇಂದ್ರಿಯಾಣಾಂ ಹಿ ಚರತಾಂ ಯತ್ ಮನಃ ಅನುವಿಧೀಯತೇ |
ತತ್ ಅಸ್ಯ ಹರತಿ ಪ್ರಜ್ಞಾಂ ವಾಯುಃ ನಾವಂ ಇವ ಅಂಭಸಿ || ೨.೬೭ ||

iMdriyANAM hi charatAM yat manaH anuvidheeyatE |
tat asya harati praj~jAM vAyuH nAvaM iva aMbhasi || 2.67 ||

That the mind is made to follow the wandering senses sends his understanding adrift, even as the wind does the vessel upon the waters

The mind is naturally constituted to follow the lead of the senses. It is the constitution that allows the true conclusions of the shastras to slip easily from his mind; it even prevents the rising of such conclusive knowledge; and the little that may find place in it cannot be useful in promoting meditation and thereby obtaining direct perception, in the absence of control

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ನ ಅಸ್ತಿ ಬುದ್ಧಿಃ ಅಯುಕ್ತಸ್ಯ ನ ಚ ಅಯುಕ್ತಸ್ಯ ಭಾವನಾ |
ನ ಚ ಅಭಾವಯತಃ ಶಾಂತಿಃ ಅಶಾಂತಸ್ಯ ಕುತಃ ಸುಖಮ್ || ೨.೬೬ ||

na asti buddhiH ayuktasya na cha ayuktasya bhAvanA |
na cha abhAvayataH shAMtiH ashAMtasya kutaH sukham || 2.66 ||

Contemplation is not possible for him who does not restrain the mind; for him who does not contemplate, direct perception does not arise; for him who has not gained the direct perception, release is impossible; without release, whence is happiness?

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ಪ್ರಸಾದೇ ಸರ್ವದುಃಖಾನಾಂ ಹಾನಿಃ ಅಸ್ಯ ಉಪಜಾಯತೇ |
ಪ್ರಸನ್ನಚೇತಸಃ ಹಿ ಅಶು ಬುದ್ಧಿಃ ಪರಿ-ಅವತಿಷ್ಠತೇ || ೨.೬೫ ||

prasAdE sarvaduHkhAnAM hAniH asya upajAyatE |
prasannachEtasaH hi ashu buddhiH pari-avatiShThatE || 2.65 ||

Serenity rising, the extinction of all his miseries comes about; for, the perception of him who is of a serene mind soon becomes steadied.

Here the order of facts is:
(1) Serenity of mind
(2) Clear and uninterrupted perception of the Brahman
(3) Direct realization of the nature and glory of the Lord
(4) Extinction of all miseries

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रागद्वॆष विमुक्तैः तु विषयान् इंद्रियैः चरन् ।
आत्मवशैः विधॆय आत्मा प्रसादं अधिगच्छति ॥ २.६४ ॥

rAgadvESha vimuktaiH tu viShayAn iMdriyaiH charan |
AtmavashaiH vidhEya AtmA prasAdaM adhigacChati || 2.64 ||

But he who with the senses free of Like and Dislike and obedient to self (him) experiences their objects, finds an obedient mind and attains serenity of mind.

Like and Dislikes not prompting the senses, the mind becomes manageable. When the mind is at the disposal of the self, it is evident, the senses also become obedient to the self. To say that these are under his control means that they cannot throw him into agitation

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क्रॊधात् भवति सम्मॊहः सम्मॊहात् स्मृतिविभ्रमः ।
स्मृतिभ्रंशात् बुद्धिनाशः बुद्धिनाशात् प्रणश्यति ॥ २.६३ ॥

ಧ್ಯಾಯತಃ ವಿಷಯಾನ್ ಪುಂಸಃ ಸಂಗಃ ತೇಷು ಉಪಜಾಯತೇ |
ಸಂಗಾತ್ ಸಂಜಾಯತೇ ಕಾಮಃ ಕಾಮಾತ್ ಕ್ರೋಧಃ ಅಭಿಜಾಯತೇ || ೨.೬೨ ||

ಕ್ರೋಧಾತ್ ಭವತಿ ಸಮ್ಮೋಹಃ ಸಮ್ಮೋಹಾತ್ ಸ್ಮೃತಿವಿಭ್ರಮಃ |
ಸ್ಮೃತಿಭ್ರಂಶಾತ್ ಬುದ್ಧಿನಾಶಃ ಬುದ್ಧಿನಾಶಾತ್ ಪ್ರಣಶ್ಯತಿ || ೨.೬೩ ||

dhyAyataH viShayAn puMsaH saMgaH tEShu upajAyatE |
saMgAt saMjAyatE kAmaH kAmAt krOdhaH abhijAyatE || 2.62 ||

krOdhAt bhavati sammOhaH sammOhAt smRutivibhramaH |
smRutibhraMshAt buddhinAshaH buddhinAshAt praNashyati || 2.63 ||

In him who ponders on the objects of senses, an attachment to them is formed; from the attachment arises desire; from desire arises anger.

From anger results wrong wish; from wrong wish, forgetfulness; from forgetfulness, loss of judgment; from loss of judgment he perishes.

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