B.G 2.45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२-४५॥
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna। nirdvandvo nityasattvastho niryogakṣema ātmavān ॥2-45॥
[त्रैगुण्य (traiguṇya) - pertaining to the three qualities; विषया (viṣayā) - subject matter; वेदाः (vedāḥ) - the Vedas; निस्त्रैगुण्यः (nistraiguṇyaḥ) - free from the three qualities; भव (bhava) - be; अर्जुन (arjuna) - Arjuna; निर्द्वन्द्वः (nirdvandvaḥ) - free from dualities; नित्य (nitya) - always; सत्त्वस्थः (sattvasthaḥ) - situated in goodness; निर्योगक्षेमः (niryogakṣemaḥ) - free from thoughts of gain and safety; आत्मवान् (ātmavān) - self-possessed;]
(The Vedas are concerned with the three modes of material nature. Rise above these modes, O Arjuna. Be free from all dualities, always remain in the mode of goodness, free from the concerns of acquisition and preservation, and be self-controlled.)
The Vēdas dwell on topics relating to the three qualities, O Arjuna, but rise above them. Having no dilemma, become stationed in 'nitya-satwa' i.e. stay in constant remembrance of the supreme lord. Having no desire for safety become 'ātmavān', i.e., considering the supreme lord as master, relinquish all selfish-concerns.
Gīta Bhāshya 2.45
Starting from the verse 'traiguṇya-viṣayā', the mindset required for Yōga is explained. Though superficially Vēdas appear to dwell on topics related to three qualities, in essence they convey lord Vishnu only.
तां योगबुदि्धमाह- त्रैगुण्यविषया इत्यादिना इतरदपोद्य। वेदानां परोक्षार्थत्वात् त्रिगुणसम्बन्धि स्वर्गादि प्रतीतितोर्थ इव भाति।
tāṁ yogabuddhim āha- traiguṇyaviṣayā ityādinā itaradapodya। vedānāṁ parokṣārthatvāt triguṇasambandhi svargādi pratītitorth iva bhāti।
[ताम् (tām) - that; योगबुद्धिम् (yogabuddhim) - yoga wisdom; आह (āha) - said; त्रैगुण्यविषया (traiguṇyaviṣayā) - related to the three qualities; इत्यादिना (ityādinā) - and so on; इतरत् (itarat) - other; अपोद्य (apodya) - removing; वेदानाम् (vedānām) - of the Vedas; परोक्षार्थत्वात् (parokṣārthatvāt) - due to indirect meaning; त्रिगुणसम्बन्धि (triguṇasambandhi) - connected with the three qualities; स्वर्गादि (svargādi) - heaven and so on; प्रतीतितः (pratītitaḥ) - apparently; अर्थः (arthaḥ) - meaning; इव (iva) - as if; भाति (bhāti) - appears;]
(He explained that the wisdom of yoga involves transcending the other aspects related to the three qualities. Because the Vedas have an indirect meaning, the connection with the three qualities like heaven seems apparent.)
Starting from 'traiguṇya viṣayā' verse the mindset required for Yōga is explained. Other opposing views are rejected. As Vēdas have indirect and hidden meaning, they superficially appear to speak of matter related to three qualities, such as heaven and others.
"परोक्षवादी वेदोयम्"
"parokṣavādī vedoyam"
[परोक्ष (parokṣa) - indirect; वादी (vādī) - speaker; वेदः (vedaḥ) - Veda; अयम् (ayam) - this;]
(The Veda speaks in an indirect manner.)
"Vēdas speak indirectly and advocate transcendental topics."
इति ह्युक्तम्।
iti hyuktam।
[इति (iti) - thus; हि (hi) - indeed; उक्तम् (uktam) - said;]
- is the well-known proverb
अतः प्रातीतिकेर्थे भ्रान्तिं मा कुर्वित्यर्थः।
ataḥ prātītikerthe bhrāntiṁ mā kurvityarthaḥ।
[अतः (ataḥ) - therefore; प्रातीतिके (prātītike) - in the context of perception; अर्थे (arthe) - in the matter; भ्रान्तिं (bhrāntiṁ) - delusion; मा (mā) - do not; कुर्विति (kurviti) - make; अर्थः (arthaḥ) - meaning;]
(Therefore, it means do not create any delusion in the context of perception.)
"Therefore, don't get disillusioned by its literal opinion" - is the meaning conveyed.
"वादो विषयकत्वं च मुखतो वचनं स्मृतं।"
"vādo viṣayakatvaṃ ca mukhato vacanaṃ smṛtaṃ।"
[वादः (vādaḥ) - speech; विषयकत्वम् (viṣayakatvam) - subject-matter; च (ca) - and; मुखतः (mukhataḥ) - from the mouth; वचनम् (vacanam) - word; स्मृतम् (smṛtam) - is remembered;]
(Speech, subject-matter, and words spoken are remembered.)
"The word 'argument' is used when the topics conveyed are contrary to reality."
इत्यभिधानम्।
ityabhidhānam।
[इति (iti) - thus; अभिधानम् (abhidhānam) - name;]
- is the dictionary entry.
न तु वेदपक्षो निषिध्यते।
na tu vedapakṣo niṣidhyate।
[न (na) - not; तु (tu) - but; वेदपक्षः (vedapakṣaḥ) - the Vedic side; निषिध्यते (niṣidhyate) - is prohibited;]
(However, the Vedic perspective is not restricted.)
It does not mean the advocacy of Vedas is to be forbidden.
"वेदे रामायणे चैव पुराणे भारते तथा। आदावन्ते च मध्ये च विष्णुः सर्वत्र गीयते॥"
"vede rāmāyaṇe caiva purāṇe bhārate tathā। ādāvante ca madhye ca viṣṇuḥ sarvatra gīyate॥"
[वेदे (vede) - in the Vedas; रामायणे (rāmāyaṇe) - in the Ramayana; च (ca) - and; एव (eva) - indeed; पुराणे (purāṇe) - in the Puranas; भारते (bhārate) - in the Mahabharata; तथा (tathā) - also; आदौ (ādau) - in the beginning; अन्ते (ante) - at the end; च (ca) - and; मध्ये (madhye) - in the middle; च (ca) - and; विष्णुः (viṣṇuḥ) - Vishnu; सर्वत्र (sarvatra) - everywhere; गीयते (gīyate) - is sung;]
(In the Vedas, Ramayana, Puranas, and Mahabharata, Vishnu is glorified everywhere from the beginning to the end.)
"Vēdas, Rāmāyana, Purānas, and also Mahābhārata glorify lord Vishnu only in the beginning, middle, and the end, in fact everywhere."
"सर्वे वेदा यत्पदमामनन्ति।"
"sarve vedā yat padam āmananti।"
[सर्वे (sarve) - all; वेदाः (vedāḥ) - Vedas; यत् (yat) - which; पदम् (padam) - state; आमनन्ति (āmananti) - declare;]
(All the Vedas speak of that ultimate state.)
"All the Vēdas convey His glories only."
"वेदोखिलो धर्ममूलं स्मृऽतिशीले च तद्विदाम्। आचारश्चैव साधूनाम् आत्मनो तुष्टिरेव च॥"
"vedokhilo dharmamūlaṃ smṛ'tiśīle ca tadvidām। ācāraścaiva sādhūnām ātmano tuṣṭireva ca॥"
[वेदः (vedaḥ) - Veda; अखिलः (akhilaḥ) - entire; धर्ममूलं (dharmamūlaṃ) - root of dharma; स्मृतिः (smṛtiḥ) - Smriti; शीलं (śīlaṃ) - conduct; च (ca) - and; तद्विदाम् (tadvidām) - of those who know that; आचारः (ācāraḥ) - conduct; च (ca) - and; एव (eva) - indeed; साधूनाम् (sādhūnām) - of the virtuous; आत्मनः (ātmanaḥ) - of oneself; तुष्टिः (tuṣṭiḥ) - satisfaction; एव (eva) - indeed; च (ca) - and;]
(The Veda is the ultimate source of dharma, along with the Smriti and the conduct of the wise; the behavior of the virtuous and personal contentment are also essential.)
"The essence of Vēdas is the root of dharma and written texts are the basis for practice - thus the knowledgeable proclaim. The conduct of saints and monks must, well, bring satisfaction to 'ātman'."
"वेदप्रणिहितो धर्मः ह्यधर्मस्तद्विपर्ययः॥"
"vedapraṇihito dharmaḥ hyadharmastadviparyayaḥ॥"
[वेद (veda) - Veda; प्रणिहितः (praṇihitaḥ) - prescribed; धर्मः (dharmaḥ) - duty; हि (hi) - indeed; अधर्मः (adharmaḥ) - non-duty; तत् (tat) - that; विपर्ययः (viparyayaḥ) - opposite;]
(The duty prescribed by the Vedas is indeed the true duty, while anything contrary to it is considered non-duty.)
"That which is in accordance with Vēdas is dharma and those which are divergent to it are adharma, i.e. evil."
[-states various ancient proverbs.]
इति वेदानां सर्वात्मना विष्णुपरत्वोक्तेः। तद्विहितस्य तद्विरुद्धस्य च धर्माधर्मत्वोक्तेश्च ॥४५॥
iti vedānāṃ sarvātmanā viṣṇuparatvokteḥ। tadvihitasya tadviruddhasya ca dharmādharmatvokteśca ॥45॥
[इति (iti) - thus; वेदानाम् (vedānām) - of the Vedas; सर्वात्मना (sarvātmanā) - by all means; विष्णुपरत्वोक्तेः (viṣṇuparatvokteḥ) - of the declaration of Vishnu's supremacy; तद्विहितस्य (tadvihitasya) - of that which is prescribed; तद्विरुद्धस्य (tadviruddhasya) - of that which is opposed; च (ca) - and; धर्माधर्मत्वोक्तेः (dharmādharmatvokteḥ) - of the declaration of righteousness and unrighteousness; च (ca) - and;]
(Thus, the Vedas declare by all means the supremacy of Vishnu, and prescribe what is righteous and what is unrighteous, and what is opposed to it.)
Thus, Vēdas advocate lord Vishnu everywhere. That which is in accordance with Vēdas is dharma and that which is opposed is adharma .
Gīta Tātparya 2.45
Three qualities are like poison. Remembering lord Vishnu always is - 'nitya-sattwatwa'. Leaving the desire for safety is - 'niryōgakṣēma'. Having the understanding, the supreme-being is my master, is - 'ātmatwa'.
त्रैगुण्याख्यं विषं यापयन्ति अपगमयन्तीति त्रैगुण्यविषयाः।
traiguṇyākhyaṃ viṣaṃ yāpayanti apagamayantīti traiguṇyaviṣayāḥ।
[त्रैगुण्य (traiguṇya) - three qualities; आख्यं (ākhyaṃ) - called; विषं (viṣaṃ) - poison; यापयन्ति (yāpayanti) - sustain; अपगमयन्ति (apagamayanti) - remove; इति (iti) - thus; त्रैगुण्य (traiguṇya) - three qualities; विषयाः (viṣayāḥ) - subjects;]
(The subjects related to the three qualities, known as poison, sustain and remove them.)
The three qualities, like poison ('visha'), are consumed and spent before departing (by the soul), hence called - 'traiguṇyaviṣayāḥ'
"आश्रित्य वेदांस्तु पुमान् त्रैगुण्यविषहारिणः। निस्त्रैगुण्यो भवेन्नित्यं वासुदेवैकसंश्रयः॥"
"āśritya vedāṃstu pumān traiguṇyaviṣahāriṇaḥ। nistraiguṇyo bhavennityaṃ vāsudevaikasaṃśrayaḥ॥"
[आश्रित्य (āśritya) - having resorted to; वेदान् (vedān) - the Vedas; तु (tu) - but; पुमान् (pumān) - a man; त्रैगुण्य (traiguṇya) - the three qualities; विष (viṣa) - poison; हारिणः (hāriṇaḥ) - remover; निस्त्रैगुण्यः (nistraiguṇyaḥ) - free from the three qualities; भवेत् (bhavet) - should become; नित्यम् (nityam) - always; वासुदेव (vāsudeva) - Vasudeva; एक (eka) - one; संश्रयः (saṃśrayaḥ) - refuge;]
(By relying on the Vedas, a person should transcend the three qualities and always seek refuge in Vasudeva, who removes the influence of these qualities.)
The great souls take shelter under the Vedas to destroy the poison of three modes of nature. After becoming free from the three modes of nature he always takes refuge in Vasudeva alone."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- states ancient testimonial.
"सत्त्वं साधुगुणात् विष्णुः आत्मा सन्ततिहेतुतः॥"
"sattvaṁ sādhuguṇāt viṣṇuḥ ātmā santatihetutaḥ॥"
[सत्त्वम् (sattvam) - goodness; साधुगुणात् (sādhuguṇāt) - from virtuous qualities; विष्णुः (viṣṇuḥ) - Vishnu; आत्मा (ātmā) - soul; सन्ततिहेतुतः (santatihetutaḥ) - cause of continuity;]
(Vishnu, embodying goodness and virtuous qualities, is the soul and the cause of continuity.)
Lord Vishnu is called 'Sattwa' as he is of the nature of virtue, and is called 'ātmā' as he is the cause of progeny."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- states ancient testimonial.
सन्ततविष्णुस्मरणं नित्यसत्त्वस्थत्वम्। परमात्मा मम स्वामी इति ज्ञानमात्मवत्त्वम्। तेन ऐक्यज्ञानं निवर्तयति।
santataviṣṇusmaraṇaṃ nityasattvasthatvam। paramātmā mama svāmī iti jñānamātmavattvam। tena aikyajñānaṃ nivartayati।
[सन्तत (santata) - constant; विष्णु (viṣṇu) - Viṣṇu; स्मरणं (smaraṇaṃ) - remembrance; नित्य (nitya) - eternal; सत्त्व (sattva) - essence; स्थत्वम् (sthatvam) - state; परमात्मा (paramātmā) - Supreme Soul; मम (mama) - my; स्वामी (svāmī) - master; इति (iti) - thus; ज्ञानम् (jñānam) - knowledge; आत्मवत्त्वम् (ātmavattvam) - selfhood; तेन (tena) - by that; ऐक्य (aikya) - unity; ज्ञानं (jñānaṃ) - knowledge; निवर्तयति (nivartayati) - removes;]
(Constantly remembering Viṣṇu leads to a state of eternal essence. Knowing that the Supreme Soul is my master is the essence of selfhood. This knowledge removes the sense of separation, leading to unity.)
Remembering lord Vishnu always is 'nitya-sattwatwa' i.e. being stationed in pure satwa quality. Having the understanding, the supreme being is my master, is 'ātmatwa' i.e. state of being stationed in ātman. By such understanding, the wrong knowledge of oneness with the Lord goes away.
विरुद्ध योगक्षेमेच्छावर्जितः। अन्यथा उत्थानादेः अपि अयोगात् ॥४५॥
viruddha yogakṣemechchhāvarjitaḥ। anyathā utthānādeḥ api ayogāt ॥45॥
[विरुद्ध (viruddha) - opposed; योग (yoga) - union; क्षेम (kṣema) - welfare; इच्छा (ichchhā) - desire; वर्जितः (varjitaḥ) - devoid; अन्यथा (anyathā) - otherwise; उत्थानादेः (utthānādeḥ) - from rising, etc.; अपि (api) - even; अयोगात् (ayogāt) - from non-union;]
(Devoid of desire for conflicting union and welfare, otherwise, even from efforts like rising, due to lack of union.)
('niryōgakṣēma' is) leaving the desire for progress and safety, (and does not mean not to perform Yoga), otherwise one should give up even simple daily physical activities.
