B.G 2.44
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām। vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥ 2-44॥
[भोग (bhoga) - enjoyment; ऐश्वर्य (aiśvarya) - opulence; प्रसक्तानाम् (prasaktānām) - attached; तया (tayā) - by that; अपहृत (apahṛta) - stolen; चेतसाम् (cetasām) - of those whose consciousness; व्यवसायात्मिका (vyavasāyātmikā) - resolute; बुद्धिः (buddhiḥ) - intelligence; समाधौ (samādhau) - in concentration; न (na) - not; विधीयते (vidhīyate) - is established;]
(For those who are attached to enjoyment and opulence, their consciousness is carried away, and they cannot have resolute intelligence in concentration.)
Those who are lured by such material pleasure and wealth grasp wrong knowledge. They will not get the mindset to strive towards 'ātman', nor ability to attain equanimous state.
Gīta Bhāshya 2.44
Stabilizing the mind perfectly in supreme God is equanimity. It is possible by methodically striving towards 'ātman'. It is unattainable for those lured by pleasure and wealth.
भोगैश्वर्यगतिं प्रति तत्प्राप्तिं प्रति। तत्प्राप्तिफला एव वेदाः इति वदन्तीत्यर्थः। तेषां सम्यग् युक्तिनिर्णयात्मिका बुद्धिः समाधौ समाध्यर्थे न विधीयते। सम्यक् निर्णीतार्थानां हि इश्वरे मनः समाधानं सम्यग् भवति। तद्धि मोक्षसाधनम्। उक्तं चैतदन्यत्र–
bhogaiśvaryagatiṃ prati tatprāptiṃ prati। tatprāptiphalā eva vedāḥ iti vadantītyarthaḥ। teṣāṃ samyag yuktinirṇayātmikā buddhiḥ samādhau samādhyarthe na vidhīyate। samyak nirṇītārthānāṃ hi īśvare manaḥ samādhānaṃ samyag bhavati। taddhi mokṣasādhanam। uktaṃ caitadanyatra–
[भोग (bhoga) - enjoyment; ऐश्वर्य (aiśvarya) - prosperity; गतिं (gatiṃ) - path; प्रति (prati) - towards; तत् (tat) - that; प्राप्तिं (prāptiṃ) - attainment; प्रति (prati) - towards; तत् (tat) - that; प्राप्ति (prāpti) - attainment; फलाः (phalāḥ) - results; एव (eva) - only; वेदाः (vedāḥ) - Vedas; इति (iti) - thus; वदन्ति (vadanti) - say; इत्यर्थः (ityarthaḥ) - this is the meaning; तेषां (teṣāṃ) - their; सम्यक् (samyak) - properly; युक्ति (yukti) - logic; निर्णय (nirṇaya) - determination; आत्मिका (ātmikā) - nature; बुद्धिः (buddhiḥ) - intellect; समाधौ (samādhau) - in concentration; समाधि (samādhi) - concentration; अर्थे (arthe) - for the purpose of; न (na) - not; विधीयते (vidhīyate) - is prescribed; सम्यक् (samyak) - properly; निर्णीत (nirṇīta) - determined; अर्थानां (arthānāṃ) - of meanings; हि (hi) - indeed; ईश्वरे (īśvare) - in the Lord; मनः (manaḥ) - mind; समाधानं (samādhānaṃ) - settlement; सम्यक् (samyak) - properly; भवति (bhavati) - becomes; तत् (tat) - that; हि (hi) - indeed; मोक्ष (mokṣa) - liberation; साधनम् (sādhanam) - means; उक्तं (uktaṃ) - said; च (ca) - and; एतत् (etat) - this; अन्यत्र (anyatra) - elsewhere;]
(The Vedas emphasize the pursuit of enjoyment and prosperity, indicating that their ultimate results are limited to these. However, true wisdom, characterized by logical discernment, is not directed towards mere concentration. Instead, a mind properly settled in the divine leads to liberation. This teaching is echoed in other texts as well.)
'bhōgaiśvaryagatiṁ' means having material pleasure and wealth as the end objective. "The Vedas are meant to obtain such material gains only" - thus they argue is the meaning. Well thought, logically reasoned knowledge of equanimity, or knowledge towards obtaining equanimity, is beyond the reach of such people's understanding. Only those with well reasoned and logically ascertained knowledge can stabilize the mind perfectly in the supreme God with equanimity. Stabilizing the mind perfectly in the supreme God is equanimity and is the means to liberation.
Same is stated in other places as well:
"न तस्य तत्त्वग्रहणाय साक्षात् वरीयसीरपि वाचः समासन्। स्वप्ने निरुक्त्वा गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात्॥"
"na tasya tattvagrahaṇāya sākṣāt varīyasīrapi vācaḥ samāsan। svapne niruktvā gṛhamedhisaukhyam na yasya heyānumitaṃ svayaṃ syāt॥"
[न (na) - not; तस्य (tasya) - his; तत्त्वग्रहणाय (tattvagrahaṇāya) - for grasping the truth; साक्षात् (sākṣāt) - directly; वरीयसीः (varīyasīḥ) - excellent; अपि (api) - even; वाचः (vācaḥ) - words; समासन् (samāsan) - were sufficient; स्वप्ने (svapne) - in dream; निरुक्त्वा (niruktvā) - having explained; गृहमेधिसौख्यम् (gṛhamedhisaukhyam) - householder's happiness; न (na) - not; यस्मिन् (yasmin) - in which; हेयानुमितम् (heyānumitam) - inferior is inferred; स्वयम् (svayam) - by oneself; स्यात् (syāt) - would be;]
(Even the most excellent words were not enough for him to directly grasp the truth. In a dream, he explained the happiness of a householder, where the inferior is not self-inferred.)
"For one who does not realize with his own experience the futility of material pleasure, like the experience in a dream, the grasping of principles is not possible, even with the best of words."
इति ॥४२-४४॥
iti ॥42-44॥
[इति (iti) - thus;]
- thus states Bhagavata Purana
Gīta Tātparya 2.44
Those who are oriented away from lord Vishnu, towards material wealth, do not get transcendental knowledge (Kēvala-jnāna).
अव्यवसायबुदि्धः केषाम्। यां वाचमविपश्चितः प्रवदन्ति तया अपहृतचेतसाम् बुद्धिः व्यवसायात्मकत्वेन समाधाने न वर्तते।
avyavasāyabuddhiḥ keṣām। yāṃ vācām avipaścitaḥ pravadanti tayā apahṛtacetasām buddhiḥ vyavasāyātmakatvena samādhāne na vartate।
[अव्यवसायबुदि्धः (avyavasāyabuddhiḥ) - without resolute intellect; केषाम् (keṣām) - whose; यां (yāṃ) - which; वाचम् (vācām) - speech; अविपश्चितः (avipaścitaḥ) - ignorant; प्रवदन्ति (pravadanti) - speak; तया (tayā) - by that; अपहृतचेतसाम् (apahṛtacetasām) - of those whose minds are carried away; बुद्धिः (buddhiḥ) - intellect; व्यवसायात्मकत्वेन (vyavasāyātmakatvena) - with resolute nature; समाधाने (samādhāne) - in concentration; न (na) - not; वर्तते (vartate) - exists;]
(The intellect of those whose minds are deluded by the speech of the ignorant does not remain steady in concentration.)
What is the nature of the mind which is not trained in methodical exertion? The intelligence of such people is opposed to methodical striving towards 'ātman', and is without equanimity. They toe the line of those who are deluded.
"यथा वस्तु यथा ज्ञानं तत्साम्यात् सममीरितम्। विषमं त्वन्यथाज्ञानं समाधानं समस्थितिः॥ न तद्भवत्यसद्वाक्यैः विषमीकृतचेतसाम्। स्वर्गादिपुष्पवाद्येव वचनं यदचेतसाम्॥ न मन्यन्ते फलं मोक्षं विष्णुसामीप्यरूपकम्। फलदं च न मन्यन्ते तं विष्णुं जगतः पतिम्॥ भोगैश्वर्यादिगत्यर्थं क्रियाबाहुल्यसन्तताम्। बहुसंसारफलदामन्ते तमसि पातिनीम्॥ यां वदन्ति दुरात्मानो वेदवाक्यविवादिनः। तया सम्मोहितधियां कथं तत्त्वज्ञता भवेत्॥"
"yathā vastu yathā jñānaṃ tatsāmyāt samamīritam। viṣamaṃ tvanyathājñānaṃ samādhānaṃ samasthitiḥ॥ na tadbhavatyasadvākyaiḥ viṣamīkṛtacetasām। svargādipuṣpavādyeva vacanaṃ yadacetasām॥ na manyante phalaṃ mokṣaṃ viṣṇusāmīpyarūpakam। phaladaṃ ca na manyante taṃ viṣṇuṃ jagataḥ patim॥ bhogaiśvaryādigatyarthaṃ kriyābāhulyasantatām। bahusaṃsāraphaladāmante tamasi pātinīm॥ yāṃ vadanti durātmāno vedavākyavivādinaḥ। tayā sammohitadhiyāṃ kathaṃ tattvajñatā bhavet॥"
[यथा (yathā) - as; वस्तु (vastu) - object; यथा (yathā) - as; ज्ञानं (jñānaṃ) - knowledge; तत्साम्यात् (tatsāmyāt) - by that similarity; सममीरितम् (samamīritam) - equally stated; विषमं (viṣamaṃ) - unequal; तु (tu) - but; अन्यथा (anyathā) - otherwise; अज्ञानं (ajñānaṃ) - ignorance; समाधानं (samādhānaṃ) - solution; समस्थितिः (samasthitiḥ) - equanimity; न (na) - not; तत् (tat) - that; भवति (bhavati) - becomes; असद्वाक्यैः (asadvākyaiḥ) - by false statements; विषमीकृतचेतसाम् (viṣamīkṛtacetāsām) - of those with disturbed minds; स्वर्गादिपुष्पवाद्येव (svargādipuṣpavādyeva) - like heavenly flowers; वचनं (vacanaṃ) - speech; यत् (yat) - which; अचेतसाम् (acetasām) - of the unwise; न (na) - not; मन्यन्ते (manyante) - consider; फलं (phalaṃ) - fruit; मोक्षं (mokṣaṃ) - liberation; विष्णुसामीप्यरूपकम् (viṣṇusāmīpyarūpakam) - proximity to Vishnu; फलदं (phaladam) - fruit-giving; च (ca) - and; न (na) - not; मन्यन्ते (manyante) - consider; तं (taṃ) - that; विष्णुं (viṣṇuṃ) - Vishnu; जगतः (jagataḥ) - of the world; पतिम् (patim) - lord; भोगैश्वर्यादिगत्यर्थं (bhogaiśvaryādigatyarthaṃ) - for the purpose of enjoyment and wealth; क्रियाबाहुल्यसन्तताम् (kriyābāhulyasantatām) - abundance of actions; बहुसंसारफलदाम् (bahusaṃsāraphaladām) - yielding many worldly results; अन्ते (ante) - in the end; तमसि (tamasi) - in darkness; पातिनीम् (pātinīm) - leading; यां (yāṃ) - which; वदन्ति (vadanti) - they say; दुरात्मानः (durātmānaḥ) - wicked souls; वेदवाक्यविवादिनः (vedavākyavivādinaḥ) - disputers of Vedic statements; तया (tayā) - by that; सम्मोहितधियां (sammohitadhiyāṃ) - of those with deluded minds; कथं (kathaṃ) - how; तत्त्वज्ञता (tattvajñatā) - knowledge of truth; भवेत् (bhavet) - can be;]
(The knowledge of an object is as it is; by similarity, it is equally expressed. Ignorance, however, is different and leads to inequality; equanimity is the solution. False statements disturb the minds of people, making them like heavenly flowers, mere illusions. The unwise do not consider liberation or proximity to Vishnu as fruitful, nor do they regard Vishnu as the lord of the world. Their actions, aimed at enjoyment and wealth, result in many worldly outcomes, ultimately leading to darkness. The wicked, who dispute Vedic statements, are deluded, and thus, how can they attain true knowledge?)
"The knowledge that perceives the object as it exists, in the same way, is called 'equanimous' or 'balanced' knowledge. That knowledge which perceives which is not true is the poisoned knowledge. Having equanimous knowledge continually is the equanimous state. It does not happen to those whose minds are disturbed by poisoned words. They take pleasure in the flowery language that promises heaven and other results. They do not consider liberation as the end result that is of the nature of nearness to lord Vishnu. They do not regard that Vishnu, the Lord of the universe, as the giver of fruits. For the purpose of attaining pleasure and wealth, they continue to perform several rituals. After reaping the fruits for many lives, they fall down. Thus are the evil-minded, the Vedavadins, those who recommend Vedic ritualism. Deluded by such people, how can there be certain knowledge on true principles?"
- इति च ॥
- iti ca ॥
[iti ca = states thus, and ]
and
"इष्टापूर्तं मन्यमाना वरिष्ठं नान्यत् श्रेयो वेदयन्ते प्रमूढाः। नाकस्य पृष्ठे सुकृते तेनुभूत्वा इमं लोकं हीनतरं वा विशन्ति॥"
"iṣṭāpūrtaṃ manyamānā variṣṭhaṃ nānyat śreyo vedayante pramūḍhāḥ। nākasya pṛṣṭhe sukṛte tenu bhūtvā imaṃ lokaṃ hīnataraṃ vā viśanti॥"
[इष्टापूर्तम् (iṣṭāpūrtam) - sacrificial acts and charitable gifts; मन्यमानाः (manyamānāḥ) - considering; वरिष्ठम् (variṣṭham) - as the highest; न (na) - not; अन्यत् (anyat) - anything else; श्रेयः (śreyaḥ) - better; वेदयन्ते (vedayante) - know; प्रमूढाः (pramūḍhāḥ) - deluded ones; नाकस्य (nākasya) - of heaven; पृष्ठे (pṛṣṭhe) - on the back; सुकृते (sukṛte) - by good deeds; तेनु (tenu) - thin; भूत्वा (bhūtvā) - having become; इमम् (imam) - this; लोकम् (lokam) - world; हीनतरम् (hīnataraṃ) - inferior; वा (vā) - or; विशन्ति (viśanti) - enter;]
(The deluded ones, believing sacrificial acts and charitable gifts to be the highest, fail to recognize anything superior. After enjoying the fruits of their good deeds in heaven, they return to this world or descend to a lower one.)
"Those who consider obtaining their desires as the highest goal and everything else as worthless are deluded by their understanding. After enjoying pleasures according to their deeds, they fall down even to the lower regions than before."
इति च आथर्वणश्रुतिः।
iti ca ātharvaṇaśrutiḥ।
[इति (iti) - thus; च (ca) - and; आथर्वण (ātharvaṇa) - of Atharvaṇa; श्रुतिः (śrutiḥ) - scripture;]
-thus states Atharvana Sruti
"वेदवादरतो न स्यात् न पाषण्डी न हैतुकी॥"
"vedavādārato na syāt na pāṣaṇḍī na haitukī॥"
[वेद (veda) - Vedas; वाद (vāda) - argument; रतः (rataḥ) - engaged; न (na) - not; स्यात् (syāt) - should be; न (na) - not; पाषण्डी (pāṣaṇḍī) - heretic; न (na) - not; हैतुकी (haitukī) - rationalist;]
(One should neither be engrossed in mere Vedic arguments nor be a heretic or a rationalist.)
"'vēdavādaratō' - is either a specultor, or a heretic, or a person who engages in needless arguments."
-इति हि भागवते।
-iti hi bhāgavate।
[इति (iti) - thus; हि (hi) - indeed; भागवते (bhāgavate) - in the Bhāgavata;]
-thus states Bhāgavata Purāna
"ये न जानन्ति तं विष्णुं याथार्थ्येन संशयाः। जिज्ञासवश्च नितरां श्रद्धावन्तः सुसाधवः॥ निर्णेतॄणामभावेन केवलं ज्ञानवर्जिताः। ते याज्ञिकाः स्वर्गभोगक्षये यान्ति मनुष्यताम्॥ यैर्निश्चितं परत्वं तु विष्णोः प्रायो न यातनाम्। ब्रह्महत्यादिभिरपि यान्त्याधिक्ये चिरं नतु॥ विशेष एव तेषां तु तदन्येषां विपर्ययः। ये तु भागवताचार्यैः सम्यग् यज्ञादि कुर्वते॥ बहिर्मुखा भगवतो निवृत्ताश्च विकर्मणः। दक्षिणातर्पितानां तु ह्याचार्याणां तु तेजसा॥ यान्ति स्वर्गं ततः क्षिप्रं तमोन्धं प्राप्नुवन्ति च। तदन्ये नैव च स्वर्गं यान्ति विष्णुबहिर्मुखाः॥"
"ye na jānanti taṃ viṣṇuṃ yāthārthyena saṃśayāḥ। jijñāsavaśca nitarāṃ śraddhāvantaḥ susādhavaḥ॥ nirṇetṝṇāmabhāvena kevalaṃ jñānavarjitāḥ। te yājñikāḥ svargabhogakṣaye yānti manuṣyatām॥ yairniścitaṃ paratvaṃ tu viṣṇoḥ prāyo na yātanām। brahmahatyādibhirapi yāntyādhikye ciraṃ natu॥ viśeṣa eva teṣāṃ tu tadanyeṣāṃ viparyayaḥ। ye tu bhāgavatācāryaiḥ samyag yajñādi kurvate॥ bahirmukhā bhagavato nivṛttāśca vikarmaṇaḥ। dakṣiṇātarpitānāṃ tu hyācāryāṇāṃ tu tejasā॥ yānti svargaṃ tataḥ kṣipraṃ tamondhaṃ prāpnuvanti ca। tadanye naiva ca svargaṃ yānti viṣṇubahirmukhāḥ॥"
[ये (ye) - those who; न (na) - not; जानन्ति (jānanti) - know; तं (taṃ) - that; विष्णुं (viṣṇuṃ) - Vishnu; याथार्थ्येन (yāthārthyena) - truly; संशयाः (saṃśayāḥ) - doubtful; जिज्ञासवः (jijñāsavaḥ) - inquisitive; च (ca) - and; नितरां (nitarāṃ) - extremely; श्रद्धावन्तः (śraddhāvantaḥ) - faithful; सुसाधवः (susādhavaḥ) - very virtuous; निर्णेतॄणाम् (nirṇetṝṇām) - of judges; अभावेन (abhāvena) - due to absence; केवलं (kevalaṃ) - only; ज्ञानवर्जिताः (jñānavarjitāḥ) - devoid of knowledge; ते (te) - they; याज्ञिकाः (yājñikāḥ) - sacrificers; स्वर्गभोगक्षये (svargabhogakṣaye) - at the end of heavenly enjoyment; यान्ति (yānti) - go; मनुष्यताम् (manuṣyatām) - to human state; यैः (yaiḥ) - by whom; निश्चितं (niścitaṃ) - determined; परत्वं (paratvaṃ) - supremacy; तु (tu) - but; विष्णोः (viṣṇoḥ) - of Vishnu; प्रायः (prāyaḥ) - generally; न (na) - not; यातनाम् (yātanām) - suffering; ब्रह्महत्यादिभिः (brahmahatyādibhiḥ) - by killing a Brahmin, etc.; अपि (api) - even; यान्ति (yānti) - go; अधिक्ये (ādhikye) - in excess; चिरं (ciraṃ) - for long; न (na) - not; तु (tu) - but; विशेषः (viśeṣaḥ) - special; एव (eva) - indeed; तेषां (teṣāṃ) - of them; तु (tu) - but; तदन्येषां (tadanyeṣāṃ) - of others; विपर्ययः (viparyayaḥ) - opposite; ये (ye) - those who; तु (tu) - but; भागवताचार्यैः (bhāgavatācāryaiḥ) - by teachers of Bhagavata; सम्यक् (samyak) - properly; यज्ञादि (yajñādi) - sacrifices, etc.; कुर्वते (kurvate) - perform; बहिर्मुखाः (bahirmukhāḥ) - outward-facing; भगवतः (bhagavataḥ) - of the Lord; निवृत्ताः (nivṛttāḥ) - withdrawn; च (ca) - and; विकर्मणः (vikarmaṇaḥ) - from sinful acts; दक्षिणातर्पितानां (dakṣiṇātarpitānāṃ) - of those satisfied by offerings; तु (tu) - but; हि (hi) - indeed; आचार्याणां (ācāryāṇāṃ) - of teachers; तु (tu) - but; तेजसा (tejasā) - by the power; यान्ति (yānti) - go; स्वर्गं (svargaṃ) - to heaven; ततः (tataḥ) - then; क्षिप्रं (kṣipraṃ) - quickly; तमोन्धं (tamondhaṃ) - darkness; प्राप्नुवन्ति (prāpnuvanti) - attain; च (ca) - and; तदन्ये (tadanye) - others; नैव (naiva) - never; च (ca) - and; स्वर्गं (svargaṃ) - to heaven; यान्ति (yānti) - go; विष्णुबहिर्मुखाः (viṣṇubahirmukhāḥ) - those turned away from Vishnu;]
(Those who do not truly understand Vishnu remain doubtful and inquisitive, yet they are extremely faithful and virtuous. Without proper guidance, they lack true knowledge. Those who perform sacrifices may enjoy heavenly pleasures but eventually return to human life. Those who recognize Vishnu's supremacy generally avoid suffering, even if they commit grave sins like killing a Brahmin. There is a special consideration for them, unlike others. Those who follow the teachings of Bhagavata and perform sacrifices properly, turning away from sinful acts, are quickly elevated to heaven by the power of their teachers. However, others who turn away from Vishnu never reach heaven.)
"Those who do not have the right understanding of lord Vishnu are full of doubt. Though well intentioned, they are constantly in the mode of enquiry and work hard. Not having determined understanding, they are devoid of transcendental knowledge (kevala-jnāna). Such ritualists, after depletion of their heavenly enjoyment, return to the human world.
Those who have certain knowledge of lord Vishnu's supremacy mostly do not suffer. Then overcome even faults like killing well intentioned intellectual. Those who worship you are certainly special, while others are left in despair. Those who engage Bhagavata practitioner to perform sacrifices properly, though oriented away from the lord and not performing right action, get heaven by the offerings of wealth to the practitioner, with the help of practitioners' brilliance. Such people go to heaven and again fall down. Those who are disoriented from lord Vishnu do not even go to heaven."
-इति नारदीये ॥४२-४४॥
-iti nāradīye ॥42-44॥
[इति (iti) - thus; नारदीये (nāradīye) - in the Nārada text;]
-thus states Nārada Purāna ॥42-44॥
