70. As into the ocean,--brimful, and still,--flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace.

71. That man who lives devoid of longing, abandoning all desires, without the sense of 'I' and 'mine,' he attains to peace.

72. This is to have one's being in Brahman, O son of Pritha. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.

The end of second chapter, designated THE WAY OF KNOWLEDGE.

Footnotes

^27:1 Overwhelmed with pity: Not Arjuna, but Arjuna's feeling was master of the situation.

^28:2 Mark with what contempt Krishna regards Arjuna's attitude of weakness masked by religious expression!

^30:5 i.e. even in this world I shall be in hell.

^31:7 Dharma is the ness, the law of the inmost constitution of a thing. The primary meaning of Dharma is not virtue or religion, but that is only its secondary significance. Fighting in a just cause is the religious duty or Dharma of a Kshatriya, while the same is a sin to a Brahmana, because it is contrary to the law of his being. Working out one's Karma according to the law of one's own being is therefore the Dharma or religion or way to salvation of an individual. The cloud of Karma hides the Self-Sun from view. The means which exhausts this cloud without adding to it and thus helps in one's Self-restoration is one's Dharma.

Thy disciple: Until this declaration has been made, the Master may not give the highest knowledge.

^33:9 The object of Sanjaya in using these names is to remind Dhritarashtra--who may naturally be a little elated at the prospect of Arjuna's not fighting --that this is only a temporary weakness, since by the presence of the Lord of the senses all ignorance must eventually be dispelled. Arjuna's own nature also is devoid of darkness. Is he not the conqueror of sleep, and the terror of foes?

^34:10 Smiling--to drown Arjuna in the ocean of shame. Krishna's smile at Arjuna's sorrow is like the lightning that plays over the black monsoon cloud. The rain bursts forth, and the thirsty earth is saturated. It is the smile of the coming illumination.

^34:11 Words of wisdom: Vide I. 35-44.

^35:12 Of course Krishna here does not mean that the body is immortal, but refers to the true Self, behind all bodies.

^36:13 According to this, the continuity of the ego is no more interrupted by death than by the passing of childhood into youth and youth into old age in this body.

Calm souls: Those who have become calm by Self-realisation.

^36:14 They have a beginning and an end: as distinguished from the Permanent Self. The more one is able to identify oneself with the Permanent Self, the less one is affected by the agreeable and disagreeable conditions of life.