|| Shree Hari ||
Gita 2:45 – From Sadhak Sanjivani
traigunyavisayaa vedaa nistraigunyo bhavaarjuna
nirdvandvo nityasattvastho niryogaksema atmavan || 45 ||
O Arjuna, the Vedas deal with the three Gunas (attributes) and their evolutes. Be free from the three modes of nature, and rise above the polarity of opposites, remain balanced, do not desire any gain or preservation of what has been already attained and become established in the Self alone. 45
Traigunyavisaya veda — Here, the reference, is to the portions of the Vedas, which deal with the three gunas (attributes) and their evolutes, in the form of worldly and heavenly enjoyment. Here the purpose of the earlier verses is not to criticise or censure the Vedas, but to express the greatness and glory of the sentiments of selflessness. Just like while describing a diamond, if glass is also depicted, then the objective is not to undermine the glass, rather it is to eulogize the diamond. Similarly, here it is only to express the greatness of sentiments of selflessness that the sentiments of fulfilling desires as described in the Vedas has arisen, but not for criticising. It is also not that the Vedas only deal with the three modes of nature, and it’s evolutes. The Vedas also include description of the spriritual disciplines to realize Paramaatma (God).
‘Nistraigunyo bhavarjuna’ — O Arjuna ! be free from the evolutes of these attributes viz., relinquish worldly desires, rather become divine and not of this world,, it means rise above the mundane and worldly matters.
‘Nirdvandvah’ — To transcend beyond these worldly matters, it is essential to be free from the pairs of opposites such as attachment and aversion etc., because in reality these are the enemies of man. In other word, they entangle and entrap him (GIta 3/34).* Therefore become free from all pairs of opposites
Here, why is Bhagwaan Sri Krishna commanding Arjuna to rise above the pairs of opposites? Because through their deluding nature, arising from attachment and aversion, man becomes enveloped and entrapped in utter ignorance (GIta 7/27). When a striver is freed of this delusion of opposites, he can there after engage in worship of Bhagwaan with a firm resolve in everyway (GIta 7/28). By transcending these dualities (pairs of opposites), he is easily liberated from bondage (5/3), he becomes undeluded (15/5) and even on performing actions is not bound (4/22). The point is that a sadhak’s spiritual practice becomes firmly grounded only when when it is free from the pairs of opposites. Therefore Bhagwaan commands Arjuna to become free of all dualities.
Another aspect is that it is a rule that if a person develops attachment for one person or a thing, he is sure to develop aversion to other persons or things. By having such attachment to the world, an aspirant becomes indifferent towards God. This indifference is a sort of aversion. But when a sadhak develops true love and devotion for God, then he will not develop aversion for the world, but he will naturally be disinclined towards the world.
This total disinclination has three stages. In the first stage, the aspirant has no hatred in unfavourable circumstances, but there is ‘Upeksa (indifference) towards it, in the second stage, there is ‘Udaaseentaa’ (neutralness, detachment), while in the third stage, there is ‘Uparati’ total disinclination. In the last stage, (total disinclination), attachment and aversion, are totally wiped out. If this process is investigated minutely, we find that in ‘Upeksha’ there remain impressions of attachment and aversion, in ‘Udaaseenta’ the feelings of attachment and aversion subtlely exists, while in ‘Uparati’ there is total disinclination where neither impressions nor feelings of attachment and aversion remain. In this state, attachment and aversion are entirely non-existent..
‘Nityasattvasthah’—The way to rise above the pairs of opposites is to become established in the Omnipresent and Eternal One without a second Paramatma (Supreme Consciousness, God).
‘Niryogaksema*’ — Do not desire even for the provision of the means required (Yoga) and the preservation of what has already been attained, because I provide for and preserve all for those who have exclusive devotion for Me. (Glta 9/22).
‘Aatmavaan’ — Having the exclusive aim of only God-realization. Become exclusively focused on this one and only aim of becoming established in the Self (Eternal existence or God), realization of Paramatma.
Appendix — ‘Nirdvandvah’ — In fact the discrimination between the insentient-sentient, real-unreal, eternal-transitory, perishable-imperishable etc., also has duality. The desire for gain and security is also a duality. Because of duality ‘All is God’ — this Truth is not realized. The reason is when all is God, then how can there remain a duality between the sentient (self) and the insentient (Matter) subsist? Therefore Bhagwaan (God) has declared Himself as both immortality as well as death, and ‘Sat’ (Real) as well as ‘Asat’ (unreal) — ‘amrtarh caiva mrtyusca sadasaccahamarjuna’ (Glta 9/19)
* ‘Dvandva’ means having opposite feelings for something as the feelings of attachment and aversion, pleasure and pain etc., for the world. This misleads an aspirant to bondage.
* ‘Yoga’ means providing unacquired things and ‘Ksema’ means preservation of the things procured.
From “Srimad Bhagavadgita – Sadhak Sanjivani” in English pg 173-175 by Swami Ramuskhdasji.