2.71 That man attains peace who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

2.71 Vihaya etc. Because he has renounced all desires, the man of Yoga, attains emancipation in the form of peace.

2.71. He who, having abandoned all desires, moves about free from longing, without the sense of "mine" and without egoism—he attains peace. Commentary: "vihāya kāmān yaḥ sarvān pumānś carati niḥspṛhaḥ" — The desire for an unattained object is called 'kāmanā' (desire). The sage of steady wisdom completely renounces all desires. Even after renouncing desires, the mere necessity that appears for the sustenance of the body—such as the need for place, time, object, person, thing, etc., meaning the need for life-sustaining objects, whether attained or unattained—is called 'spṛhā' (longing). The sage of steady wisdom renounces this 'spṛhā' as well. The reason is that the purpose for which the body was received and for which there was a necessity—that Truth has been attained; that necessity has been fulfilled. Now, whether the body remains or not, whether bodily sustenance occurs or not—he remains indifferent towards this. This is his state of being free from longing (niḥspṛha). Being free from longing does not mean he does not consume the means of sustenance at all. He does consume the means of sustenance, he also pays attention to what is wholesome and unwholesome—meaning, just as he conducted himself with the body, etc., during the earlier stage of spiritual practice, he conducts himself in the same manner even now; but there is no concern within him that the body should remain well, or that life-sustaining objects should keep coming. In the fifty-fifth verse of this chapter, the renunciation of desire was stated with the words 'prajahāti yadā kāmān sarvān'; the same point is stated here with the words 'vihāya kāmān yaḥ sarvān'. This implies that in Karma Yoga, without renouncing all desires, one cannot become a sage of steady wisdom; because it is due to desires alone that connection with the world is established. Upon completely renouncing desires, connection with the world cannot remain. 'nirmamaḥ' — The sage of steady wisdom completely renounces 'mamatā' (the sense of "mine"). The objects that man considers his own are in reality not his own; rather, they are received from the world. To consider a received object as one's own is an error. Upon the removal of this error, the sage of steady wisdom becomes free from the sense of "mine" towards objects, persons, things, body, senses, etc. 'nirahaṅkāraḥ' — To identify oneself with the body, thinking "I am this body," is egoism (ahaṅkāra). This egoism does not remain in the sage of steady wisdom. The body, senses, mind, intellect, etc., are all perceived in some light, and the sense of "I-am-ness" (the feeling of 'I') is also experienced in some light. Therefore, from the standpoint of that Light, the body, senses, mind, intellect, and the ego-sense (the feeling of 'I')—all these are perceived objects. The perceiver is separate from the perceived—this is the rule. Upon the realization of this, the sage of steady wisdom becomes egoless. 'sa śāntim adhigacchati' — The sage of steady wisdom attains peace. It is not that peace comes and is attained upon becoming devoid of desire, longing, the sense of "mine," and ego-sense; rather, peace is self-evident in every human being. Only due to the desire to enjoy happiness from objects that arise and perish, and due to maintaining a relationship of "mine-ness" with them, does restlessness arise. When desire for the world, longing, the sense of "mine," and ego-sense are completely abandoned, then the self-evident peace is experienced. In this verse, among these four—desire, longing, the sense of "mine," and ego-sense—the ego-sense is the principal one. The reason is that by the negation of the one ego-sense, all are negated—meaning, if the feeling of 'I' itself does not remain, then how can the feeling of 'mine' remain, and who will desire, and for whom? When merely saying 'nirahaṅkāraḥ' (without egoism) includes the renunciation of desire, etc., within it, then why is the renunciation of desire, etc., described? The answer is that among these four—desire, longing, the sense of "mine," and ego-sense—desire is the grossest. Longing is subtler than desire, the sense of "mine" is subtler than longing, and ego-sense is subtler than the sense of "mine." Therefore, in relinquishing connection with the world, if desire is renounced first, then renouncing the other three becomes easy. Nothing is attained by desiring. An object will be attained only if it is destined to be attained. Therefore, desire should be renounced. Even after renouncing desire, longing remains. The fulfillment of longing (the necessity for bodily sustenance) is also not in our hands—meaning, we are not independent even in the fulfillment of longing. What is to happen will happen; then what is the benefit of holding onto longing? Therefore, by giving up hope for food, water, clothing, etc., for the body, longing is abandoned. The means to be free from ego-sense and the sense of "mine": From the standpoint of Karma Yoga — "Nothing is mine"; because I have no independent authority over any object, person, circumstance, event, state, etc. When nothing is mine, then "I need nothing"; because if the body is mine, then I need food, water, clothing, etc., but when the body is not mine at all, then I need nothing from anyone. When nothing is mine and I need nothing, then what remains of "I"? Because "I" arises only by clinging to some object, body, situation, etc. The so-called body, etc., that is called 'mine' has only an utterly non-separate connection with the world. Therefore, whatever is to be done with the so-called body, etc., that is called one's own, is to be done solely for the welfare of the world; because I need nothing. Upon such a feeling arising, the partiality of "I" automatically vanishes, and the Karma Yogī becomes free from ego-sense and the sense of "mine." From the standpoint of Sāṅkhya Yoga — There remains the knowledge of the self-evident existence (the state of being) of one's own essential nature as "I am" in all beings. Here, "I" is a part of Nature, and "am" is existence. This "am" is actually associated with "I". If "I" does not remain, then "am" will not remain; rather, "is" will remain. "I am," "you are," "this is," and "that is"—these four are associated with person and space-time. If these four, meaning person and space-time, are not clung to, then only "is" will remain; abidance will be in "is" alone. By abiding in "is," the Sāṅkhya Yogī becomes free from ego-sense and the sense of "mine." From the standpoint of Bhakti Yoga — All that is called "I" and "mine" belongs solely to the Lord. Because I have not even the slightest authority over the object called mine; but the Lord has complete authority over it. However He keeps an object, as He wishes to keep it, so it is. Therefore, all this is the Lord's alone. This is to be engaged solely in the service of the Lord. The body, senses, mind, and intellect that I possess—these too are His, and I too am His. Upon such a feeling arising, the Bhakti Yogī becomes free from ego-sense and the sense of "mine." Connection: Having described what his state is upon being free from desire, longing, the sense of "mine," and ego-sense, the topic is concluded in the next verse.