BhG 2.72

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvāsyām anta-kāle ‘pi brahma-nirvāṇam ṛcchati

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syntax

he pārtha (O son of Pṛthā!),
eṣā (this) brāhmī (related to brahman) sthitiḥ (state) [asti] (it is).
enāṁ (this) prāpya (after obtaining) [naraḥ] (a person) na vimuhyati (he s not bewildered).
anta-kāle api (even at the time of death) asyām (in this) sthitvā (after standing),
brahma-nirvāṇam (final liberation in brahman) ṛcchati (he reaches).

grammar

eṣā	–	etat sn. 1n.1 f. – this;
brāhmī	–	brāhmī 1n.1 f. – related to *brahman* (from: √bṛh – to increase, brahman – spirit, the Vedas);
sthitiḥ	–	sthiti 1n.1 f. – staying, state, condition, existence (from: √sthā – to stand);
pārtha	–	pārtha 8n.1 m. – O son of Pṛthā (from: √pṛth – to extend, pṛthā – Kuntī, mother of the sons of Pāṇḍu);
na	–	av. – not;
enām	–	etat sn. 2n.1 f. – this;
prāpya	–	pra-√āp (to obtain) absol. – after obtaining;
vimuhyati	–	vi-√muh (to become confused, bewildered, stupefied) Praes. P 1v.1 – he is bewildered, confused, stupefied;
sthitvā	–	√sthā (to stand) absol. – after standing;
asyām	–	idam sn. 7n.1 f. – in this;
anta-kāle	–	anta-kāla 7n.1 m.; TP: antasya kālaiti – at the end of time, at the time of death (from: anta – the end, limit, boundary, death; √kal – to count, kāla – time);
api	–	av. – although, moreover, besides, even;
brahma-nirvāṇam	–	brahma-nirvāṇa 2n.1 n.; TP: brahmaṇi nirvāṇam iti – final liberation in *brahman* (from: √bṛh – to increase, brahman – spirit, the Vedas; nir-√vā – to blow out, to extinguish, to soothe, nirvāṇa – extinction, perfect calm, death, final liberation);
ṛcchati	–	√ṛ (to go, to reach) or √ṛcch (to become stiff, to go) Praes. P 1v.1 – he goes, he reaches;

textual variants

brāhmī → brahmī (sacred);
vimuhyati → vimuhyasi / vimucyati / na muhyati (you get bewildered / it liberates / he is not bewildered);
anta-kāle ‘pi → anta-kāle tu (but at the time of death);
brahma-nirvāṇam → brahma-niryāṇam (going away into brahman);
ṛcchati → ṛcchasi / icchati / ṛcchatu (you reach / he wants / he should reach);

commentaries

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Knowledge leads to Divine Felicity. This devotion to knowledge is extolled as follows:		saiṣā jñāna-niṣṭhā stūyate –
This is the Brāhmic state, O son of Pritha. Attaining to this, none is deluded. Remaining in this state even at the last period of life, one attains to the felicity of Brahman.		*eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati* \| sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛcchati \|\|2.72\|\|
This foregoing state – to renounce all and to dwell in Brahman – is the Divine state, the state of Brahman. It pertains to and has its being in Brahman.		*eṣā* yathoktā brāhmī* brahmaṇi bhavā iyaṃ sthitiḥ sarvaṃ karma saṃnyasya brahma-rūpeṇaiva avasthānam ity etat* \|
On reaching this state, one is no longer deluded. Remaining in this state even at the last period of life, one attains moksha, the felicity of Brahman.		he pārtha, naināṃ* sthitiṃ prāpya labdhvā na vimuhyati na mohaṃ prāpnoti* \| *sthitvāsyāṃ* sthitau brāhmyāṃ yathoktāyām anta-kāle ’pi* antye vayasy api brahma-nirvāṇaṃ brahma-nirvṛtiṃ mokṣam ṛcchati gacchati* \|
And it needs no saying that he who renounces while yet a student and dwells in Brahman throughout life attains the Felicity of Brahman, the Brahma-Nirvāṇa.		kim u vaktavyaṃ brahmacaryād eva saṃnyasya yāvaj jīvaṃ yo brahmaṇy eva avatiṣṭhate sa brahma-nirvāṇam ṛcchati iti \|\|2.72\|\|

Rāmānuja

eṣā nityātma-jñāna-pūrvikā asaṅga-karmaṇi sthitiḥ sthita-dhī-lakṣaṇā brāhmī brahma-prāpikā, īdṛśīṃ karmaṇi sthitiṃ prāpya na vimuhyati na punaḥ saṃsāram āpnoti | asyāṃ sthityām antime’pi vayasi sthitvā brahma-nirvāṇam ṛcchati nirvāṇam ayaṃ brahma gacchati, sukhaikatānam ātmānam āpnoti ity arthaḥ |
evam ātma-yāthātmyaṃ yuddhākhyasya ca karmaṇas tat-prāpti-sādhanatām ajānataḥ śarīrātma-jñānena mohitasya tena ca mohena yuddhāt nivṛttasya tan-moha-śāntaye nityātma-viṣayā yā sāṃkhya-buddhiḥ, tat-pūrvikā cāsaṅga-karmānuṣṭhāna-rūpa-karma-yoga-viṣayā buddhiḥ sthita-prajñatā-yoga-sādhana-bhūtā dvitīye’dhyāye proktā | tad uktam—
nityātmā-saṅgaka-mohāgocara sāṃkhya-yoga-dhīḥ |
dvitīye sthita-dhīlakṣyā proktā tan-moha-śāntaye || [gītārtha-saṃgrahe 6] iti

Śrīdhara

uktāṃ jñāna-niṣṭhāṃ stuvann upasaṃharati eṣeti | brāhmī sthitir brahma-jñāna-niṣṭhā | eṣaivaṃvidhā | enāṃ parameśvarārādhanena viśuddhāntaḥkaraṇaḥ pumān prāpya na vimuhyati | punaḥ saṃsāra-mohaṃ na prāpnoti | yato ‚nta-kāle mṛtyu-samaye ‚py asyāṃ lakṣa-mātram api sthitvā brahma-nirvāṇam brahmaṇi nirvāṇaṃ layam ṛcchati prāpnoti | kiṃ punar vaktavyaṃ bālyam ārabhya sthitvā prāpnotīti

Madhusūdana

tad evaṃ caturṇāṃ praśnānām uttara-vyājena sarvāṇi sthita-prajña-lakṣaṇāni mumukṣu-kartavyatayā kathitāni | samprati karma-yoga-phala-bhūtāṃ sāṅkhya-niṣṭhāṃ stuvann upasaṃharati eṣeti | eṣā sthita-prajña-lakṣaṇa-vyājena kathitā | eṣā te ‚bhihitā sāṅkhye buddhir iti ca prāg uktā sthitir niṣṭhā sarva-karma-saṃnyāsa-pūrvaka-paramātma-jñāna-lakṣaṇā brāhmī brahma-viṣayā | he pārtha ! enāṃ sthitiṃ prāpya yaḥ kaścid api pnar na vimuhyati | na hi jñāna-bādhitasyājñānasya punaḥ sambhavo ‚sti anāditvenotpatty-asambhavāt | asyāṃ sthitāv anta-kāle ‚pi antye ‚pi vaayasi sthitvā brahma-nirvāṇaṃ brahmaṇi nirvāṇaṃ nirvṛttiṃ brahma-rūpaṃ nirvāṇam iti vā | ṛcchati gacchaty abhedena | kim u vaktavyaṃ yo bramacaryād eva saṃnyasya yāvaj-jīvam asyāṃ brāhmyāṃ sthitāv avatiṣṭhate sa brahma-nirvāṇam ṛcchatīty api-śabdārthaḥ

Viśvanātha

upasaṃharati eṣeti | brāhmī brahma-prāpikā | anta-kāle mṛtyu-samaye ‚pi | kiṃ punar ābālyam

Baladeva

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