Bhagavad Gita 2.45

[Paramananda das]

 
TEXT 45   

trai-gunya-visaya veda nistraigunyo bhavarjuna nirdvandvo nitya-sattva-stho niryoga-ksema atmavan

SYNONYMS

trai-gunya--pertaining to  the three modes of material nature; visayah--on the subject matter;  vedah--Vedic literatures; nistraigunyah--in a pure state of  spiritual existence; bhava--be; arjuna--O Arjuna;  nirdvandvah--free from the pains of opposites;  nitya-sattva-sthah--ever remaining in sattva (goodness);  niryoga-ksemah--free from (the thought of) acquisition and preservation;  atma-van--established in the self.  

TRANSLATION

The Vedas mainly deal with the  subject of the three modes of material nature. Rise above these modes, O Arjuna.  Be transcendental to all of them. Be free from all dualities and from all  anxieties for gain and safety, and be established in the Self.

PURPORT

All material activities involve actions  and reactions in the three modes of material nature. They are meant for fruitive  results, which cause bondage in the material world. The Vedas deal mostly  with fruitive activities to gradually elevate public from the field of sense  gratification to a position on the transcendental plane. Arjuna, as a student  and friend of Lord Krsna, is advised to raise himself to the transcendental  position of Vedanta philosophy where, in the beginning, there is  brahma-jijnasa, or questions on the supreme transcendence. All the living  entities who are in the material world are struggling very hard for existence.  For them the Lord, after creation of the material world, gave the Vedic wisdom  advising how to live and get rid of the material entanglement. When the  activities for sense gratification, namely the karma-kanda chapter, are  finished, then the chance for spiritual realization is offered in the form of  the Upanisads, which are part of different Vedas, as the  Bhagavad-gita is a part of the fifth Veda, namely the  Mahabharata. The Upanisads mark the beginning of transcendental  life. As long as the  material body exists, there are actions and reactions in the material modes. One  has to learn tolerance in the face of dualities such as happiness and distress,  or cold and warmth, and by tolerating such dualities become free from anxieties  regarding gain and loss. This transcendental position is achieved in full Krsna  consciousness when one is fully dependent on the good will of Krsna.

Commentary by Sri Visvanatha Cakravarti Thakur

Give up all sadhanas of dharma, artha, kama and moksa, and just take shelter of bhakti yoga.

The Vedas have the ability to reveal only karma and jnana and other topics of the three modes (traigunya visaya) for personal gratification. The suffix ya in traigunya visaya here denotes self interest. This statement of course means that the majority of texts deal with material subjects. However the srutis do say:

bhaktir evainam nayati

Bhakti alone leads to the Lord. – Mathara Sruti

yasya deve para bhaktir yatha deve tatha gurau

One should have as much devotion in guru as one does in the Lord. Svetasvatara Upanisad 6.23

As well the pancaratra and smrti scriptures, and other srutis like the Gita Upanisad and Gopala Tapani Upanisad make nirguna bhakti the subject of discussion. If the Vedas did not speak of bhakti at all, then bhakti could not be substantiated.

Do not involve yourself with those statements of the Vedas dealing with jnana and karma affected by the three gunas (nistraigunya bhava). But you should always follow the Vedic statements dealing with bhakti. By following those injunctions, you are free from fault:

sruti-smrti-puranadi-pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpyate

Without following the rules of sruti, smrti, puranas and pancaratra, pure bhakti to the Lord creates disaster. Bhakti Rasamrta Sindhu, 1.2.101 quoted from Brahma-yamala

By this, one can understand that the Vedas deal with both material and spiritual topics, topics involving the three gunas and topics beyond the gunas. But you should be devoid of the gunas (nistraigunya bhava).   By following the path of nirguna bhakti offered to me, cross over the paths dealing with the three gunas.

Then, such a person will be free of the dualities (nirdvandah) within the gunas, such as respect and disrespect, and will remain with the eternal living entities (nitya sattva), my devotees. If one were to say that nitya sattva sthah means to be situated in sattva guna, that would be a contradiction to the statement nistraigunya bhava.

You will be free from the desire to acquire what you lack (yoga) and protect what you have attained (ksema), because of your taste for my bhakti rasa. This is because I, out of affection for my devotee, carry the responsibility: yoga ksemam vahamy aham. (BG 9.22) You will be fixed in the intelligence (buddhi yukta) given by me (atmavan).

One should consider the meaning of nistraigunya and traigunya. It is said in the eleventh canto of Bhagavatam:

mad-arpanam nisphalam va sattvikam nija-karma yat rajasam phala-sankalpam himsa-prayadi tamasam

Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance. SB 11.25.23

In this statement nisphalam va means “occasionally devoid of desires for the results of execution of duties.”

kaivalyam sattvikam jnanam rajo vaikalpikam ca yat prakrtam tamasam jnanam man-nistham nirgunam smrtam

Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental. SB 11.25.24

vanam tu sattviko vaso gramo rajasa ucyate tamasam dyuta-sadanam man-niketam tu nirgunam

Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. SB 11.25.25

sattvikah karako ‘sangi ragandho rajasah smrtah tamasah smrti-vibhrasto nirguno mad-apasrayah

A worker free of attachment is in the mode of goodness; a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has j taken shelter of Me is understood to be transcendental to the modes of nature. SB 11.25.26

sattvikyadhyatmiki sraddha karma-sraddha tu rajasi tamasy adharme ya sraddha mat-sevayam tu nirguna

Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. SB 11.25.27

pathyam putam anayastam aharyam sattvikam smrtam rajasam cendriya-prestham tamasam carti-dasuci

Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure j to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance. SB 11.25.28

sattvikam sukham atmottham visayottham tu rajasam tamasam moha-dainyottham nirgunam mad-apasrayam

Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental. SB 11.25.29

The last verses, after showing the objects in the three modes of nature, explain the conquest of the three modes situated to some degree within oneself by the process of nirguna bhakti, in order to reach complete transcendence of the modes.

dravyam desas tatha kalo jnanam karma ca karakah sraddhavastha-krtir nistha traigunyah sarva eva hi

Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature. SB 11.25.30

sarve gunamaya bhavah purusavyakta-dhisthitah drstam srutam anudhyatam buddhya va purusarsabha

O best of human beings, all states of material being are related to the interaction of the enjoying soul and material nature. Whether seen, heard of or only conceived within the mind, they are without exception constituted of the modes of nature. SB. 11.25.31

etah samsrtayah pumso guna-karma-nibandhanah yeneme nirjitah saumya gunajivena cittajah bhakti-yogena man-nistho mad-bhavaya prapadyate

O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes, manifested from the mind by the process of devotional service, can dedicate himself to Me and thus attain pure love for Me. SB 11.25.32 Thus, only by the process of bhakti can one conquer over the three modes. There is no other way. Later, in answer to the question, “How can one surpass the three modes of nature?” the Lord says:

mam ca yo ‘vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate BG 14.26

Sridhara Swami explains that verse as follows: the ca word indicates exclusiveness. He who serves only me, the Supreme Lord, through undeviating bhakti yoga, surpasses the gunas.

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary It may be submitted that if heaven and enjoyment of heavenly realms is not  the highest goal, why do the Vedic scriptures prescribes duties and rites as a  means of attaining them ? The answer to this is being given in this verse that  the Vedas mainly deal with those aspirants who influenced by fruitive desires  are controlled by the three modes of material nature. This means that aspirants  are given the incentive of reward by adhering to specific activities for a  specific period of time to get a specific result. But Arjuna is being instructed  by the Supreme Lord to be above the three modes of material existence and free  from desires remain beyond the dualities of happiness and misery, pleasure and  pain and the rest by enduring them. How is this to be accomplished? By remaining  always established in the pure light of spiritual consciousness that is being  steadfast. Likewise regardless of gain which is accepting what one has not or  preservation which protecting what one already possesses without any exertion  for either. Established in the self denotes vigilance. Certainly it is not  possible for one influenced by the dualities of opposites, embroiled merely in  the acquisition and preservation of tangible things to transcend the three modes  of material nature inadvertently.   Thus ends the commenatary to Srimad Bhagavad-Gita, Chapter 2, verse 45,  by Sridhara Swami. Bhagavad-Gita

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary Up until this verse the intelligence of yoga which is the individual  consciousness attaining communion with the Ultimate consciousness and other  matters regarding the three modes of material existence being goodness, passion  and ignorance has been discussed. The Vedic scriptures give the outward  appearance of having as their purpose in relating how those living entities in  goodness, passion and ignorance can achieve the joys of the heavenly spheres.  But the Vedic scriptures also contain confidential meanings as well and thus it  has been instructed by Lord Krishna not to accept only the form of the Vedic  scriptures; but to understand the Vedic scriptures by the light of the  confidential meanings.   It is also declared that unauthorised interpretations by those outside  disciplic succession within the Vedic culture and of course to all the  unqualified interpretations by those who are not even attempting to follow the  Vedic culture must bring about doubts and confusion even if they do not deny the  truth because although they may possess adequate academic intelligence they are  not properly situated in spiritual intelligence.   In all the Vedic scriptures which include the Ramayana, the Puranas,  Upanisads and Mahabharata, the Supreme Lord Krishna and His direct expansions  and incarnations are continuously eulogised in the beginning, middle and end.  All the Vedic scriptures speak of His form.   All of the Vedic scriptures and their revelations, the historical activities  of the noble and the knowledge revealed regarding the soul are all based on  dharma or eternal righteousness. What the Vedic scriptures speak as dharma is  righteouness and whatever is contrary to righteousness is spoken of as adharma.  Thus in the Vedic scriptures the supremacy of the Supreme Lord Krishna as ever  residing within the heart of every living entity is declared and anything in  harmony with this understanding in known as dharma or righteousness and anything  contrary to this understanding is known as adharma or unrighteousness.   Now begins the summation.   The Vedic scriptures are known for speaking about the three modes of material  existence being the qualities of goodness, passion and ignorance because they  give instructions about ameliorating the effect of these three modes of material  existence. Taking of the Vedic scriptures those of spiritual intelligence  free themselves from the three modes of material existence and become fully  devoted to the Supreme Lord Krishna. Because all of the qualities and attributes  and activities of the Supreme Lord Krishna are in themselves the Ultimate Truth  and also because he is situated in the heart of every living entity as the  Ultimate Consciousness in the soul; meditating on Him incessantly situates one  unceasingly in the Ultimate Truth. The Supreme Lord is within every living  entity, recognising this eternal truth is spiritual intelligence and is  understood to be an eternal principle of existence. This clearly elucidates that  any idea or conception of being the same, non-different or one with him is  categorically negated because it is not possible for anyone to be within the  heart of every living entity; so the Supreme Lord simultaneous seperatness and  oneness can thus be correctly comprehended.   When Lord Krishna speaks about being free from gain and preservation this  does not mean to deny the things one needs to survive and flourish but relates  only to having desires for acquisition of possessions; or else one would be  forced to conclude that such instructions such as arise and be equipoised would  have no relevance.   Since the injunctions of Vedic scriptures are the means of ameliorating the  three modes of material existence, the Vedic scriptures are often spoken of as  being the objective of the theses three modes.   Taking refuge in the Vedic scriptures a living entity can be emancipated from  the material existence and gains the heavenly planets but taking refuge solely  in the Supreme Lord Krishna one attains the spiritual world and is thus far  superior. This living entity possessing noble attributes, being ever in  goodness, illuminated in the self the soul becomes an ever source of  illumination. Continuous remembrance of the Supreme Lord Krishna is ever present  within. The full acceptance of the Supreme Lord verily within ones own-self  effectively dissolves any conception of being one and the same with the Supreme  Lord. This means that one should not only abstain from undertaking any action  contrary to realisation of the Ultimate Truth but also one should also refrain  from even having any desire for any action which would be contrary to realising  the Ultimate Truth.

Sri Vaisnava Sampradaya: Ramanuja There is no commentary for this verse.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary If the rewards like heaven are of such an impermanent nature then why do the  Vedas which are eternally perfect and beneficial for all beings enjoin practices  aimed at achieving heavenly spheres. To answer this Lord Krishna states that the  Vedic scriptures deals with the three modes of material nature which are  goodness, passion and ignorance and all beings are born into these three modes  of material nature. Some beings have a preponderance for goodness, others for  passion and others for ignorance while some are mixed. These modes are  conditioned within the mind and they typify the three types of created beings.  With exception of the Upanisads the Vedic scriptures dealing with the three  modes gives prescribed activities and their results. Whatsoever one desires to  obtain in heaven the prescription is enjoined for them to achieve it and the  description of the various rewards are eulogised as well as the rituals for  their fulfilment. If the Vedas were not to reveal and elaborate a way for those  within the three modes to benefit themselves according to the three modes of  material nature. Then those locked in the cycle of birth and death would forfeit  both their opportunities. Firstly unaware of the reward of liberation beyond the  three modes and thus being oblivious to it would miss it altogether and secondly  if their was no material goal which they could strive for they would lose faith  in spiritual knowledge without rituals and practices giving them the means to  acquire their cherished goals such as heavenly delights and thus they would lose  both chances bequeathed to them with birth into material existence. So it is  justly so that the Vedic scriptures deal with the three modes of material nature  as they explain the rituals that bring benefits for all those subject to the  influence of these modes. But Lord Krishna is instructing through Arjuna to be  free from desires of reward and go beyond the influence of the three modes  maintaining no faith in heaven and the rituals prescribed for enjoyment therein  for these things are temporary even though they are enjoined in the scriptures.   It may be put forth that one may become indifferent to heavenly delights but  that the basic requirements for human existence such as food, clothing and  shelter which are also veritable modifications of the three modes of material  nature are impossible to ignore and become indifferent too. In answer to this  Lord Krishna explains to be free from dualities like praise and blame, heat and  cold, pleasure and pain. Being free from them means being unattached to them.  How is this to be done? By enduring them and becoming established in pure  spiritual consciousness. Its characteristic is patience and endurance  uninfluenced by passion or covered by ignorance. One should always be tempered  by patience for one without patience is easily overpowered by passion and  ignorance and becomes uncontrolled and fearful in situations involving the three  modes of material nature. So we should overcome the hindrances of passion and  ignorance and maintain a balanced state of equilibrium.   But in all this one with worldly possessions desirous of increasing and  protecting them may wonder how they may maintain themselves in the material  nature. To this Lord Krishna reiterates niryoga-ksema become free from  conceptions of acquisition and preservation. But how then would one sustain  their lives? By atmavan firmly established in spiritual consciousness of the  soul. The essence is to understand that the Supreme Lord is the fulfiller and  bestower of all desires. So one should only seek His refuge and accept His  shelter. Never fear nor seek any other succour from any other source for the  Supreme Lord will provide all sustenance and maintenance to those who  understanding Him are fully surrendered.

[Paramananda das]

Devotee: "Samadhi is never possible for persons interested in material sense enjoyment nor for those who are bewildered by such temporary things. They are more or less condemned by the process of material energy." Verse 45: "The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna."

Prabhupada: Yes. Traigunya-visaya veda nistraigunyo bhavarjuna [Bg. 2.45]. The exact verse is like that. The whole material world is working under three modes of material nature. The modes of goodness, modes of passion, and modes of ignorance. Those who are acting in the modes of goodness, they are being elevated to higher standard of life. Those who are acting in the modes of passion, they'll remain in the same position as they are now, and those acting in the modes of ignorance, darkness, without any knowledge, they are being degraded in lower grades of life. This is material world. But Krsna is advising Arjuna that either goodness or passion or ignorance, after all, they are activities of this material world. You have to come above, transcend this position of goodness also. So goodness is not qualification for spiritual advancement, but it is helping. If a man is very good man, then it is helping to spiritual life. But that is not the cause. Here the Krsna consciousness movement, this chanting, is directly offering spiritual life. Even one is not in goodness, even one is in the darkest part of the quality of ignorance, still, he can be immediately elevated to the spiritual platform, which is recommended by Krsna, that you have come to the platform above the modes of goodness. So this Krsna consciousness movement is directly offering the spiritual platform which is above the mode of goodness. The quality of goodness will (be) automatically there. Any person who is in Krsna consciousness, his quality of goodness, namely, he does not indulge in illicit sex life, he does not smoke even or take tea or coffee even, he does not eat any forbidden foodstuff, neither he takes part in unnecessary gambling. So good character is immediately there. That is the test. How one is spiritually advanced will be tested how he has acquired all the good qualities. Not that a yogi talking with a cigarette in hand. There is a picture. (laughs) In our Back to Godhead somebody was talking with our representative. He cannot give up smoking even for a moment, chain smoker, and claiming, "I am God, I am spiritually advanced," (laughs) and so many nonsense thing. You see. He's being kicked up by material energy in so many ways, and still he's claiming, "Oh, everyone is God, I am God." God is so cheap thing, you see. And they are satisfied. "I am God." That's all. So this bluffing, these cheating things are going on. And because we are unable to cheat and bluff, nobody cooperates with us. They want to be cheated and bluffed. That is the business. Yes. Go on.

Devotee: "Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self."

Prabhupada: To establish yourself. "Yourself" means you are part and parcel of the Supreme. So just like my hand. Some way or other, if my hand becomes paralyzed, it is not working. And as soon as it is established with this body, then it will work. The nerves and veins will at once work. Similarly, established in self. Because I am part and parcel of the Supreme Self, so my establishment with the Supreme Self means I will be active for Krsna. This is the simple philosophy. As soon as I am active in Krsna consciousness, that means I am established in the self. The same example. This finger, when it is diseased... Just like I am moving my finger very nicely. Because it is established with the whole body. But when it is detached or someway or other diseased, "Oh, I am feeling pain. I am not well." That is the diseased condition. So any person, any living entity, who is not engaged in Krsna consciousness activities, he's detached. So one has to (be) reestablished. That is Krsna consciousness movement. That is also explained in Srimad-Bhagavatam. Muktir hitva anyatha rupam sva-rupena vyavasthitih. Mukti means liberation. What is the liberation? Liberation means, Bhagavata explains, hitva anyatha rupam. Anyatha rupam means a different identification. When one gives up the different identification and is established in his own real identity, that is called mukti. Now our identification is that "I am matter; therefore I am this body; therefore I belong to this country; therefore I am American; therefore I am this, I am that, I am that." You see? This is our diseased condition. So mukti means one has to be released from this wrong identification. And after giving up wrong identification, what is my real identification? Oh, I am, aham brahmasmi, I am the part and parcel of the Supreme. That's it. So if anyone is reestablished in his original constitutional position as part and parcel of the Supreme and engages his energy in that way, he is liberated. This is the definition of liberation. So it is also advised here?

Devotee: Verse 46.

Prabhupada: No, 45.

Devotee: "The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety."

Prabhupada: Yes. As soon as we are... This world is of duality. Duality means you cannot understand one thing without understanding the other. Just like light. You have no conception of light without the conception of darkness. This is called duality. Good -- unless you have experienced bad, you cannot understand good. Father -- unless there is a son, there is no meaning of father. Husband -- unless there is wife, there is no meaning of husband. This is called duality. This world is duality. So we have to rise above this dual world and enter into the absolute world. Then there will be happiness. That's all right. Thank you. So any questions?

Guest: Uh, I heard it said that you have perfect enlightenment. If this is true, I'd like to know what does that mean?

Prabhupada: That is Krsna consciousness.

Guest: Well, is everybody who is a devotee of Krsna, initiated, do they all have perfect enlightenment?

Prabhupada: Yes. That I just now explained. That is liberation. I am identified just now with this matter. "I am this body, I belong to this country, I belong to this world." This is illusion. And as soon as I can understand that I belong to none of these, I belong to Krsna, that is enlightenment. Simply changing the understanding. It is not very difficult. But it is difficult one who cannot understand. That is another thing. But if one can understand this fact, then he's immediately enlightened. Just like this light, it is now enlightened. There is illumination. And as soon as the switch is off, immediately darkness. And switch is on, immediately light. So it is not very difficult to understand what is enlightenment. Enlightened means aham brahmasmi. I do not belong to this material world. I belong to the Supreme Spirit. That conviction makes you enlightened. So anyone who has got this conviction, he's enlightened. This is not very difficult.

Guest: Although all of the initiates, everybody who has been initiated into Krsna consciousness...

Prabhupada: So initiation means the beginning. The very word initiation means if you are engaged in some work, just in the beginning, that is called initiation. Initiation is not the end. Initiation means you agree to enter into the world of enlightenment. And if you make progress, then more you make progress, more you become enlightened. Initiation means the beginning. This is the dictionary word meaning, initiation. What is that meaning, Hayagriva? Is that...?

Hayagriva: Yes. Beginning.

Prabhupada: Beginning. If you begin, agree to execute Krsna consciousness, that is called initiation.

Guest: How many other people are there on this planet who have made as much spiritual progress as you have?

Prabhupada: Many. But not many, but there are many also. There is no statistics in my possession. But... The formula is that what is the use of taking statistics how many there are? Why don't you become one of them? (laughter) Why you are wasting time in that way? These are not very intellectual questions. You just try to become enlightened. What is use of who is enlightened or not. You try to be enlightened. That's all. You are going somewhere, purchasing the plane ticket. Do you ask, "How many tickets you have sold?" Huh? What is the use of? You just purchase your ticket and get on the airplane and go. (laughter) Don't waste your valuable time in that way. If you are serious, just purchase ticket and get on the airplane and pass on. That's all. (pause) All right. Chant Hare Krsna. (devotees offer obeisances) Syama dasi, tomorrow morning, while Govinda dasi will come, you will come in my apartment. Yes, chant. (Prabhupada leads kirtana) (end)

>>> Ref. VedaBase => Bhagavad-gita 2.40-45 -- Los Angeles, December 13, 1968

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