In plain words
This is the state of Brahman, Partha. Having attained it, one is no longer deluded; established in it even in the last stage of life, one reaches Brahma-nirvāṇa.
Word for word
This is the brāhmī state, O son of Pṛthā; having attained it, one is not deluded; abiding in it even at the time of the end, one reaches brahma-nirvāṇa.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यतिस्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
सैषा ज्ञाननिष्ठा स्तूयते —
एषा यथोक्ता ब्राह्मी ब्रह्मणि भवा इयं स्थितिः सर्वं कर्म संन्यस्य ब्रह्मरूपेणैव अवस्थानम् इत्येतत् । हे पार्थ, न एनां स्थितिं प्राप्य लब्ध्वा न विमुह्यति न मोहं प्राप्नोति । स्थित्वा अस्यां स्थितौ ब्राह्म्यां यथोक्तायां अन्तकालेऽपि अन्त्ये वयस्यपि ब्रह्मनिर्वाणं ब्रह्मनिर्वृतिं मोक्षम् ऋच्छति गच्छति । किमु वक्तव्यं ब्रह्मचर्यादेव संन्यस्य यावज्जीवं यो ब्रह्मण्येव अवतिष्ठते स ब्रह्मनिर्वाणमृच्छति इति ॥ ७२ ॥
In plain words
And now this same jñāna-niṣṭhā — being established in knowledge — is praised:
'This' — the state that belongs to Brahman, that arises with regard to Brahman — means simply this: having renounced all action, abiding as nothing but Brahman itself. Pārtha, once someone has reached this state, he is never confused again, never falls back into delusion. Having remained established in this state right up to the very end of life, he attains the nirvāṇa of Brahman, the bliss of Brahman, liberation itself — he reaches it. And how much more true this must be, then, for someone who renounces from the very start of life, from his student years onward, and abides in Brahman alone for as long as he lives — such a person, without question, attains the nirvāṇa of Brahman.
Close to the Sanskrit
This very same steadfastness in knowledge is praised —
'This' — 'pertaining to Brahman,' arising with regard to Brahman — 'this state' [means]: having renounced all action, abiding as Brahman alone; this is what is meant. O Pārtha, having attained, having gained, this state, 'one is not deluded,' does not fall into confusion. Having become established in this state pertaining to Brahman, as described, 'even at the final time,' even at the very end of life, one 'attains' the nirvāṇa of Brahman, the beatitude of Brahman, liberation; one reaches it. How much more, then, [need be said of one who,] having renounced right from the very state of studenthood [i.e. from youth], for as long as life lasts, abides in Brahman alone — he attains the nirvāṇa of Brahman: thus [is the conclusion]. [End of commentary on verse 72, closing chapter 2.]