Bhagavad Gita Chapter 2 Verse 69
भगवद् गीता अध्याय 2 श्लोक 69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।



हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 2.69)
।।2.69।।सम्पूर्ण मनुष्योंकी जो रात (परमात्मासे विमुखता) है उसमें संयमी मनुष्य जागता है और जिसमें साधारण मनुष्य जागते हैं (भोग और संग्रहमें लगे रहते हैं) वह तत्त्वको जाननेवाले मुनिकी दृष्टिमें रात है।


Rudra Vaishnava Sampradaya - Commentary

It could be put  forth  that  who  is  there  in  this  world  so  perfectly
controlled that they are like in a deep sleep free from  all  activities  of
the  senses.  Therefore  explanation  given  in  the  previous   verses   is
altogether inapplicable. Anticipating such doubts Lord Krishna states:  what
is night for all creatures meaning those of uncontrolled senses whose  minds
are covered by ignorance like the night exist in the darkness of  the  self.
But those of self-controlled senses abiding in the light  of  the  self  are
wide awake. The condition of beings engrossed in sensual pursuits  in  which
all living beings appear awake is as night to the introspective yogi who  is
absorbed only in the bliss of the self. This is the meaning  here.  Just  as
an owl which is blind by day but sees quite clearly at night,  one  who  has
realised the Ultimate Truth through the  eye  of  knowledge  factually  sees
everything as the one, undivided Ultimate Truth within  everything  and  not
the objects perceived by the senses. Therefore with  this  understanding  it
can be seen that the explanation given here is indeed factually  applicable.


Brahma Vaishnava Sampradaya - Commentary

Lord Krishna is giving the indications of transcendent  meditation  in  this
verse. That which is confidential and difficult of realising is the  eternal
soul which is verily the form of the  Supreme  Lord  which  to  one  who  is
asleep is vague and unclear. But those who have their senses  under  control
are aware and awake and experience everything through the perception of  the
realised soul. This is the meaning  Lord  Krishna  is  conveying.  To  those
beings whose enthusiasm for the senses is  awake  for  them  as  a  sleeping
person recognises nothing around them, cognition of  the  soul  is  unknown.
Like one who is crazy can be seen by the way they  are  walking.  So  it  is
understood that the body is verily not ours. One who meditates is  known  as
a muni and the word pasyatah indicates one who perceives.

Now begins the summation.

All with spiritual intelligence cannot  perceive  the  ultimate  truth  with
clarity. One may perceive the ultimate truth during the night  while  others
may not perceive the ultimate truth. The latter are the ones  bewildered  by
the material energy. They see nothing except what they can  experience  with
their senses. This is due to being captivated by their senses and unable  to
concentrate  their  mind  in  meditation.   But  like  the  sun  shining  is
perceived by everyone internally all is perceived as well but  the  external
consciousness is oblivious to it focused on the enjoyment of sense  objects.
Yet and still some advanced living entities are able to fathom it. This  has
been mentioned in the Brahma Taraka.


Shri Vaishnava Sampradaya - Commentary

Lord Krishna is  explaining  that  realisation  of  the  soul  is  like  the
darkness of night to all conditioned living entities. Being that the  wisdom
of soul cognition does not shine forth unto them who pursue sensual  objects
being likened to the darkness of night. But that understanding of  the  soul
for the realised being who have subjugated their senses is lucidly awake  in
this night and sublimely  aware  remaining  focused  on  the  bliss  of  the
eternal soul. Whereas  those  of  mundane  understanding  who  occupy  their
existence awake to the pursuits of sensuous delights  in  this  darkness  of
night are asleep to the reality of soul cognition. Sensual pursuits are  not
appealing to one situated in soul cognition.


Kumara Vaishnava Sampradaya - Commentary
Lord Krishna is  explaining  that  realisation  of  the  soul  is  like  the
darkness of night to all conditioned living entities. Being that the  wisdom
of soul cognition does not shine forth unto them who pursue sensual  objects
being likened to the darkness of night. But that understanding of  the  soul
for the realised being who have subjugated their senses is lucidly awake  in
this night and sublimely  aware  remaining  focused  on  the  bliss  of  the
eternal soul. Whereas  those  of  mundane  understanding  who  occupy  their
existence awake to the pursuits of sensuous delights  in  this  darkness  of
night are asleep to the reality of soul cognition. Sensual pursuits are  not
appealing to one situated in soul cognition.