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Bhagavad Gita Chapter 2 Verse 70

भगवद् गीता अध्याय 2 श्लोक 70

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी।।2.70।।

English Translation - Swami Gambirananda

2.70 That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.

English Translation - Swami Sivananda

2.70 He attains peace into whom all desires enter as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.

English Translation - Dr. S. Sankaranarayan

2.70. Just as waters enter into the ocean which is being filled continuously and which is [yet] firmly established, in the same way, he into whom all objects of desire enter-he attains peace; not he who longs for the objects of desire.

English Commentary - Swami Sivananda

2.70 आपूर्यमाणम् filled from all sides? अचलप्रतिष्ठम् based in stillness? समुद्रम् ocean? आपः water? प्रविशन्ति enter? यद्वत् as? तद्वत् so? कामाः desires? यम् whom? प्रविशन्ति enter? सर्वे all? सः he? शान्तिम् peace? आप्नोति attains? न not? कामकामी desirer of desires.Commentary Just as the ocean filled with waters from all sides remains unmoved? so also the sage who is resting in his own Svarupa or the Self is not a bit affected though desires of all sorts enter from all sides. The sage attains peace or liberation but not he who longs for objects of sensual enjoyment and entertains various desires. (Cf.XVIII.53?54).

English Translation of Sanskrit Commentary By Sri Shankaracharya's

2.70 Sah, that man; apnoti, attains; santim, peace Liberation; yam, into whom, into which person; sarve, all; kamah, desires, all forms of wishes; pravisanti, enter, from all directions, like waters entering into a sea, without overwhelming him even in the presence of objects; they vanish in the Self, they do not bring It under their own influence, tadvat, in the same way; yadvat, as; apah, waters, coming from all sides; pravisanti, flow into; samudram, a sea; that remains acala-pratistham, unchanged, that continues to be its own self, without any change; apuryamanam, (even) when filled up from all sides with water. Na, not so the other; who is kama-kami, desirous of objects. Kama means objects which are sought after. He who is given to desire them is kama-kami. The idea implied is that he never attains (peace). Since this is so, therefore.

English Translation of Commentary - Dr. S. Sankaranarayan

2.70 Apuryamanam etc. the man of Yoga does not run out for the sake of pleasure; but, rather just as the floods of the rivers enter into the sea, the objects of pleasure [themselves] continuously enter into him on account of their being peculiar attributes of the sense-organs; and they do not create in him waves [of agitation]. thus the third estion is decided.

English Translation of Ramanuja's Sanskrit Commentary

2.70 The river waters enter into the sea which is full by itself and is thus the same, i.e., unchanging in shape. The sea exhibits no special increase or decrease, whether the waters or rivers enter it or not. Even so do all objects of desire, i.e., objects of sense perception like sound etc., enter into a self-controlled one, i.e., they produce only sensorial impressions but no reaction from him. Such a person will attain peace. The meaning is that he alone attains to peace, who by reason of the contentment coming from the vision of the self, feels no disturbance when objects of sense like sound, etc., come within the ken of the senses or when they do not come. This is not the case with one who runs after desires. Whoever is agitated by sound and other objects, never attains to peace.

Commentary - Chakravarthi Ji

This verse describes the sthita prajna’s condition of not being affected or agitated when he accepts the sense objects. Just as in the rainy season, rivers (apah) here and there enter into the ocean, almost filling it up (a—almost, puryamanam—filled), but not being able to completely fill it up, not being able to go beyond the shore (acala pratistham), in a similar manner the objects of sense enjoyment (kamah) come to the sthita prajna for his enjoyment (but cannot disturb him). Just as, whether the rivers enter or do not enter the ocean, the ocean is not disturbed at all, the sthita prajna (sah) remains undisturbed whether he gets objects of enjoyment or not. He attains the stage of jnana (santim).

Rudra Vaishnava Sampradaya - Commentary

It could be further postulated that since such a being has no interest in sensual pursuits how then are the objects of the sense experienced like seeing sights, hearing sounds, smelling scents etc. in the course of ones daily routine. Here Lord Krishna states that just as the ocean is unaffected is unaffected by the waters of innumerable rivers flowing into it; similarly the introspective yogi is unaffected by the experiences of sense objects which are manifesting due to the influence of both positive and negative reactions to actions which were performed in the previous lifetime and which in the present lifetime come of their own accord. One who is thus self controlled has achieved peace of mind and is thereby unaffected by association of these sense objects; but this is not the case for one who is desirous of sensual enjoyment.

Brahma Vaishnava Sampradaya - Commentary

The way in which those situated in transcendent meditation experience the objects of the senses is explained in this verse by Lord Krishna. Whoever remains unaffected by sense objects even when they approach incessantly, who is not overwhelmed by them, who does not endeavour for them, who is not at a loss due to their absence, who is unchanged like the ocean which does not increase no matter how many bodies of water enter it and which does not decrease if no other bodies of water enter it endeavouring for neither. Such a one as this can attain peace. This is the meaning. Now begins the summation. Even while experiencing interaction with the senses, one who does not transgress the boundaries of desire, like the ocean which remains steadfast within its boundaries destined by creation, then such a one is not bound by theses desires. One is then liberated from these desires. Ka means to become selfish. Hence one whose desires are self-centered is known to be the selfish one. All desires are not contrary to liberation nor are all desires opposed to liberation. In the absence of desires it is not possible to live a normal life. Since attaining peace from endless desires is liberation itself, subsequently develops eternal faith in the Supreme Lord. Verily this is truth.

Shri Vaishnava Sampradaya - Commentary

The ocean is full unto itself and always maintains the same form even though countless rivers enter into it. Whether the rivers enter or do not enter, the ocean is unaffected and undergoes no difference. Similarly when the senses of one in transcendent meditation come in contact with sense objects such as sound and it enters into the sense vector of hearing and is apprehended by the ears such a one still remains peaceful and maintains an equipoise state of consciousness. In other words the sublime satisfaction derived from direct soul cognition precludes any disturbance from the senses or agitation towards sense delights. Whether sense objects are experienced by the senses or not experienced by them one in transcendent meditation will not be affected and will not be subject to any disturbance. But Lord Krishna is saying that this state can never be attained by one who is kamakana full of lascivious desires or is controlled by the same, for such a being can never achieve peace.

Kumara Vaishnava Sampradaya - Commentary

The ocean is full unto itself and always maintains the same form even though countless rivers enter into it. Whether the rivers enter or do not enter, the ocean is unaffected and undergoes no difference. Similarly when the senses of one in transcendent meditation come in contact with sense objects such as sound and it enters into the sense vector of hearing and is apprehended by the ears such a one still remains peaceful and maintains an equipoise state of consciousness. In other words the sublime satisfaction derived from direct soul cognition precludes any disturbance from the senses or agitation towards sense delights. Whether sense objects are experienced by the senses or not experienced by them one in transcendent meditation will not be affected and will not be subject to any disturbance. But Lord Krishna is saying that this state can never be attained by one who is kamakana full of lascivious desires or is controlled by the same, for such a being can never achieve peace.

Transliteration Bhagavad Gita 2.70

Aapooryamaanam achalapratishthamSamudram aapah pravishanti yadwat; Tadwat kaamaa yam pravishanti sarveSa shaantim aapnoti na kaamakaami.

Word Meanings Bhagavad Gita 2.70

āpūryamāṇam—filled from all sides; achala-pratiṣhṭham—undisturbed; samudram—ocean; āpaḥ—waters; praviśhanti—enter; yadvat—as; tadvat—likewise; kāmāḥ—desires; yam—whom; praviśhanti—enter; sarve—all; saḥ—that person; śhāntim—peace; āpnoti—attains; na—not; kāma-kāmī—one who strives to satisfy desires