विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: ।
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ॥ २.७१ ॥

vihāya kāmān-yaḥ sarvān-pumāṁś-carati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntim-adhigacchati || 2.71 ||

Nature diligently looks for such distinguished persons of rare spiritual worth to accomplish its singular and sometimes most hazardous tasks for ensuring mankind’s welfare from time to time. Such distinguished souls are yoked to nature’s timely mission often through mysterious chain of events.

Krishna summarises the whole interactional harmony, bringing to light some additional subtle elements of spiritual refinement:

Leaving all desires, the man who lives and moves about devoid of expectations, possessiveness and egoism, attains peace and ‘quietitude’.

Desire and possessiveness are the common motivation for the ordinary people to guide their undertakings. The Knower’s ways are entirely different. He lends himself to interactions, rid of all desires and sense of possession. Sthita-prajnata is the key for him.  Sthita-prajnata will be had only when the mind recedes from all desires in order to dive into its own inner source, the Self. The Self-immersions bestow full joy and fulfilment. Why should one then yearn for anything else outside? Nothing can add to his inward enrichment or take away anything from it. Such a direct realization renders all desires meaningless and futile. If the Knower is active in the world it is because of a natural orientation. Bodily life makes interaction necessary. What reason is there in a Knower to flout this law or pose as an exception? He is active in the same way as the earth goes on revolving. Do not the plants and trees bear their flowers and fruits, without any special motivation or desire?

Whatever be his course of life, it is the outcome and extension of his inner harmony and fulfilment. Such a life is bound to be beneficial to the world. Instead of reflecting upon anything belonging to him, the Knower’s introspection will be on the supreme truth that he himself belongs to the grand Nature. Neither  do his body and its organs nor do his mind and intelligence belong to him.  Instead, everything in him, as do all other things around, belong to the same single Nature and its Creator.

Mamata (mine-ness) has thus no place in him.  He becomes nir-mamah (devoid of mineness). Equally so, his sense of ego becomes extinct.  To possess is to have ego. Desire, possessiveness and ego are psychological tufts, like knots on a smooth thread. Sthita prajnata is bound to untie these and make them extinct. Thus a beautiful psychological refinement and simplicity adorn the Knower.  With that he moves amidst objects, displaying harmony, beauty and excellence.