आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी।।2.70।।
āpūryamāṇaṁ acala‑pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat। tadvat kāmāḥ yaṁ praviśanti sarve saḥ śāntim āpnōti na kāma‑kāmī।2.70।।
Translation
Just as the ocean remains undisturbed by the continuous flow of waters that enter it, likewise the sage who is unmoved by the influx of desires attains peace; not the one who seeks to satisfy his desires.
Word Meanings
āpūryamāṇam — always being filled; acala‑pratiṣṭhaṁ — steadily situated; samudram — the ocean; āpaḥ — waters; praviśanti — enter; yadvat — as; tadvat — so; kāmāḥ — desires; yaṁ — unto whom; sarve — all; saḥ — that person; śāntim — peace; āpnōti — achieves; na — not; kāma‑kāmī — one who desires to fulfill desires.
Understanding the Verse
In this verse Krishna uses a vivid natural metaphor to illustrate the ideal attitude of a true yogi. The ocean (samudram) is vast, deep and seemingly immutable. Rivers and streams continuously pour their waters (āpaḥ) into it, yet the ocean does not become turbulent or lose its composure. Its surface may ripple, but its essential nature remains unchanged. This immutable quality of the ocean is compared to a person who has attained steady inner stability (acala‑pratiṣṭha).
The "desires" (kāmāḥ) represent the myriad objects of sense pleasure that constantly flow into the mind of an ordinary being. People who are attached to these objects are like small streams trying to flood the ocean; they are constantly disturbed, agitated, and never find lasting peace. The sage, however, remains "unchanged"—he does not let the influx of desires disturb his inner equilibrium. He perceives desires as transient currents that come and go, without allowing them to affect his deeper self. By mastering this detachment, he becomes "the one who attains peace" (śāntim āpnōti).
Krishna emphasizes that peace is not a result of satisfying desires. The phrase "na kāma‑kāmī" (not the desire‑seeker) explicitly denies the conventional belief that happiness lies in the fulfillment of wants. Instead, lasting tranquility arises from the relinquishment of the very craving for fulfillment. This is a core teaching of Sankhya‑yoga: the mind’s modifications (vṛtti) are the source of suffering; when the mind is calm and free from clinging, the self (ātman) experiences its natural state of bliss.
The verse also hints at a subtle philosophical point about the nature of reality. The ocean, though it appears unchangeable, is actually the source that absorbs all waters without losing its identity; similarly, the self, when realized, acts as a subtle substratum that accommodates all experiences without being altered. This notion resonates with the Advaita idea of Brahman as the immutable witness that remains untouched by the play of the phenomenal world.
Practically, this teaching invites the seeker to cultivate equanimity (samatva) and to develop a witnessing consciousness that observes desires without identifying with them. Meditation, self‑inquiry, and disciplined action (karma‑yoga) are the tools to gradually transform the mind from a reactive flood to a calm ocean. By doing so, one naturally attains the peace that Krishna promises—a peace that is independent of external circumstances and deeply rooted in one's true nature.
