B.G 2.52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२-५२॥
When your intellect overcomes the cloud of delusion, then you attain fully the continued benefits of the knowledge from what's already been heard and what remains to be heard.
Gīta Bhāshya 2.52
'nirvēdaṁ' - means continued benefits from knowledge. The liberated find greater joy in praising the lord. All liberated individuals experience immense joy and no misery, despite a hierarchy based on their knowledge.
कियत्पर्यन्तम् अवश्यं कर्तव्यानि मुमुक्षुणां एवं कर्माणि इति आह- 'यदेति'॥
'निर्वेदं' - नितरां लाभम्। प्रयोगात्-
To what extent the seeker of liberation is required to perform actions pertaining to their duties is explained in 'yadēti' verse.
'nirvēdaṁ' means continued benefits. We can find similar usage at:
"तस्मात् ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत"
"Therefore, a brahmin must continue to study from childhood to develop deep understanding."
-इत्यादि। न हि तत्र वैराग्यम् उपपद्यते। तथा सति 'पाण्डित्यात्' इति स्यात्।
- there are such statements (Here 'nirvidya' is used to mean continued study, not as a negative). Certainly, 'obtaining detachment' is not advocated here. If so, usage should have been - 'pāṇḍityāt' (and not 'pāṇḍityaṁ').
न च ज्ञानिनां भगवन्महिमादिश्रवणे विरक्तिर्भवति।
The knowledgeable will never develop distaste towards listening to the glories of the lord.
"आत्मारामा हि मुनयः निर्ग्राह्या अप्युरुक्रमे। कुर्वन्त्यहैतुकीं भक्तिम् इत्थम्भूतगुणो हरिः॥"
"The self contained ascetics, though not desirous of higher order, certainly perform overwhelming devotion to the lord Hari who is full of auspicious qualities."
इति वचनात्। अनुष्ठानाच्च शुकादीनाम्। नच तेषां फलं सुखं नास्ति। तस्यैव महत्सुखत्वात् तेषाम्-
- states the proverb. Sages like Shuka practice it as well. It doesn't mean there is no happiness. They derive enhanced bliss from such activities (i.e. by performing overwhelming devotion to the lord).
"या निर्वृतिस्तनुभृतां तव पादपद्म। ध्यानाद् भवज्जनकथाश्रवणेन वा स्यात्। सा ब्रह्मणि स्वमहिमन्यपि नाथ मा भूत् किम्वन्तकासिलुलितात् पततां विमानात्॥"
"O lord that bliss of yours that fills the breast of those through meditation of your lotus feet or through hearing the stories of your devotees is because of your glory. No where else such bliss is possible, then what to say about those falling from the plane hit by the sword of death"
इत्यादि वचनात्।
-such are the proverbs.
तेषामपि उपासनादिफलस्य साधितत्वात्। तारतम्याधिगतेश्च। तथाहि यदि तारतम्यं न स्यात्-
We have already established that they too, even the liberated, obtain the results of worship. They are subjected to the acquired hierarchy. Because, if hierarchy doesn't exist:
"नात्यन्तिकं विगणयन्त्यपि ते प्रसादम्॥"
"They do not care even for your grace, responsible for liberation."
"नैकात्मतां मे स्पृहयन्ति केचित्॥"
"Some do not desire even oneness with me."
"एकत्वमप्युत दीयमानं न गृह्णन्ति॥"
"Even when offered, they do not accept oneness."
इति मुक्तिमपि अनिच्छताम् मोक्ष एव फलं। तदिच्छतामपि स भवति सुप्रतीकादीनाम् इति कथम् अनिच्छतां स्तुतिरुपपन्ना स्यात्॥ वचनाच्च-
Thus, even when liberation is not desired, liberation only is the end result. Even those who desire liberation become greatly satisfied. When this is so, why is it not appropriate to praise those who are desireless? There are proverbs such as:
"यथा भक्तिविशेषोत्र दृश्यते पुरुषोत्तमे। तथा मुक्तिविशेषोपि ज्ञानिनां लिङ्गभेदने॥ योगिनां भिन्नलिङ्गानाम् आविर्भूतस्वरूपिणाम्। प्राप्तानां परमानन्दं तारतम्यं सदैव हि॥"
इति।
"Among the knowledgeable, the way the devotion varies towards the lord in the current world, correspondingly after transcending the physical body, the liberated state is unique. Yōgis with varying bodies, obtain corresponding manifested forms. Certainly the supreme bliss obtained is always as per hierarchy."
- states thus.
"न त्वाम् अतिशयिष्यन्ति मुक्तावपि कथञ्चन। मद्भक्तियोगात् ज्ञानाच्च सर्वानतिशयिष्यसि॥"
इति च।
"None will surpass you, even in liberation, at any point in time. By the Yōga of devotion to myself, with transcendental knowledge, you will surpass all others."
-states thus, as well.
साम्यवचनं तु प्राचुर्यविषयं दुःखाभावविषयं च। तथा चोक्तम्-
Statements that express likeness (among those who are liberated) pertain to the abundance of joy while simultaneously avoiding suffering. Hence, it is said:
"दुःखाभावः परानन्दो लिङ्गभेदः समा मताः। तथापि परमानन्दो ज्ञानभेदात्तु भिद्यते॥"
इति नारायणाष्टाक्षरकल्पे।
"Absence of misery, bliss that is of transcendental nature, and not having physical body - are all the same (among the liberated) is the ascertained opinion. Even then, the transcendental bliss differs based on the difference in the knowledge."
-stated thus in Nārāyana Ashtāksharakalpa.
अतो न वैराग्यं श्रुतादौ अत्र विवक्षितम्। न च सङ्कोचे मानं किञ्चिद् विद्यमाने इतरत्र प्रयोगे। महद्भिः श्रवणीयस्य श्रुतस्य च वेदादेः फलं प्राप्स्यसि इत्यर्थः ॥५२॥
Therefore, detachment towards hearing and studies is not conveyed in this verse (by 'nivēda'). It is not appropriate to take negative meaning when there are other similar usages where positive meaning can be derived. "Understanding the significance of what is said, and what is going to be said, one obtains fruits of Vedas" - is the meaning.
