विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २.७१ ॥
Summary Translation:
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
Krishna summarizes the 'Path to Peace' by identifying the 'Four Psychological Barriers' that must be removed. He says that the 'Puman' (person) who attains 'Shantim' (peace) is one who: 1) 'vihaya kaman sarvan'—abandons 'All' desires. 2) 'charati nihsprihah'—lives/moves 'Nihsprihah' (without craving/yearning). 3) 'nirmamah'—is free from 'Mine-ness' (proprietorship). 4) 'nirahankarah'—is free from 'I-ness' (ego). This analysis focuses on the 'Total Deconstruction of the Egoic Self.' Krishna is stating that 'Peace' is not something you 'Add' to yourself; it is what 'Remains' when you 'Subtract' these four things. 'Kaman' are the external wants. 'Spriha' is the internal lingering 'yearning' for those wants. 'Mama' (mine) is the 'Psychological Attachment' to objects. 'Ahankara' (I) is the 'Core Delusion' that I am the 'Doer' and the 'Enjoyer' of this body and world.
The detailed analysis of 'Nirmamo Nirahankarah' (without mine and I) is the highest level of psychology. In our practical lives, all our 'Anxiety' comes from 'Mama' (what if my property is lost?) and 'Ahankara' (what if my reputation is hurt?). Krishna is telling Arjuna that the 'Solution' to his battlefield dilemma is to 'Dissolve' his 'I' and 'Mine.' If he is 'Nirahankara,' he realizes he is not the 'Killer'; he is an 'Instrument' of the Divine Will. If he is 'Nirmama,' he realizes that his 'Gurus' and 'Relatives' do not 'Belong' to him; they belong to the 'Eternal Cycle.' By 'Living' (*Charati*) with this 'Spiritual Poverty' (internal renunciation), one attains 'Shantim.' This shloka provides a 'Technical Checklist for Liberation.' It teaches that 'Peace' is the 'Natural State' of the soul that is no longer 'Clinging' to the 'Fictions' of 'Possession' and 'Identity.' Krishna is defining 'Freedom' as 'Empty-handedness' of the heart. This verse is the ' Foundation of Non-Attachment,' proving that 'Self-Mastery' is 'Self-Effacement.' By identifying the 'Root' of suffering as 'Ego,' Krishna prepares the final conclusion of the chapter. This shloka is the 'Universal Recipe for Serenity,' forcing us to realize that 'We' are the 'Only Obstacle' to our own 'Peace'. This is the ' Goal of Egolessness,' where the 'Small Self' dies so the 'Great Self' can 'Live'.
Philosophically, Shloka 2.71 explores the 'Negation of the False Subject.' , 'Peace' is 'Non-Dual.' The 'Ego' (*Ahankara*) creates the 'Subject-Object' split, which is the 'Source' of 'Conflict.' This verse highlights the 'Theory of Psychological Voidance.' Philosophically, it addresses the 'Nature of Nihsprihah' (without yearning). , 'Spriha' is the 'Subtle Residue' of 'Kama.' Even after the object is gone, the 'Scent' remains. This verse highlights the 'Ontology of the Desireless State.'
The framework of 'Nirmamah' (without mine-ness) refers to 'Metaphysical Detachment.' , 'Ownership' is a 'Conceptual Error.' Nothing in 'Prakriti' can be 'Owned' by the 'Purusha.' Philosophically, this verse addresses the 'Nature of Action' (*Charati*). , one must 'Continue to Act' (*Charati*), but without the 'Psychological Weight' of 'Ego.' This shloka is the 'End of Personal History.' , when you are 'Nirahankara,' you have no 'Past' or 'Future' to 'Protect.' Philosophically, it highlights the 'Relationship between Identity and Agitation.' , 'Agitation' is the 'Defense Mechanism' of the 'Ego.' If there is 'No Ego,' there is 'Nothing to Defend.' Krishna is teaching 'Metaphysical Transparency.' From a religious perspective, this shloka teaches 'Total Surrender.' This verse is the ' Summary of Yoga Psychology,' providing the logical structure to understand that 'Peace' is 'Spiritual Silence.' It highlights the 'Sanatana' wisdom that 'Heaven' is the 'Absence' of the 'I-Mine' narrative'.