B.G 2.52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२-५२॥
yadā tē mōhakalilaṁ buddhirvyatitariṣyati। tadā gantāsi nirvēdaṁ śrōtavyasya śrutasya ca ॥2-52॥
[ यदा ते मोह कलिलं बुद्धिः व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
yadā = when; tē =your; mōha =delusion; kalilaṁ = clouded by; buddhiḥ = the intellect; vyatitariṣyati = overcomes; tadā = then; gantāsi = will go, attain fully; nirvēdaṁ = continued benefits from knowledge; śrōtavyasya = to be heaerd; śrutasya = already heaerd; ca = and;]
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-
kiyatparyantam avaśyaṁ kartavyāni mumukṣuṇāṁ ēvaṁ karmāṇi iti āha- 'yadēti'॥
'nirvēdaṁ' nitarāṁ lābham। prayōgāt-
[kiyatparyantam = to what extent; avaśyaṁ = is required; kartavyāni = their duties; mumukṣuṇāṁ = for the seekers of liberation; ēvaṁ karmāṇi = actions pertaining to; iti āha = it is said; 'yadēti' = 'yadēti' verse; 'nirvēdaṁ' = 'nirvēdaṁ' means; nitarāṁ = continued; lābham = benefits; prayōgāt = Following are similar usage:]
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"
"tasmāt brāhmaṇaḥ pāṇḍityaṁ nirvidya bālyēna tiṣṭhāsēta"
[tasmāt = therefore; brāhmaṇaḥ = a brahmin; pāṇḍityaṁ = deep understanding; nirvidya = continued study; bālyēna tiṣṭhāsēta = stationed from childhood;]
"Therefore, a brahmin must continue to study from childhood to develop deep understanding."
-इत्यादि। न हि तत्र वैराग्यम् उपपद्यते। तथा सति 'पाण्डित्यात्' इति स्यात्।
-ityādi। na hi tatra vairāgyam upapadyatē। tathā sati 'pāṇḍityāt' iti syāt।
[ityādi = - are such statements. na hi tatra = not, certainly, here; vairāgyam = 'obtaining detachment'; upapadyatē = is advocated; tathā sati = if so; 'pāṇḍityāt' iti syāt = it should have been 'pāṇḍityāt';]
- 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।
na ca jñānināṁ bhagavanmahimādiśravaṇē viraktirbhavati।
[ na ca jñānināṁ = the knowledgeable will not; bhagavanmahimādiśravaṇē = listening to the glories of the lord; viraktirbhavati = develop distaste;]
The knowledgeable will never develop distaste towards listening to the glories of the lord.
"आत्मारामा हि मुनयः निर्ग्राह्या अप्युरुक्रमे। कुर्वन्त्यहैतुकीं भक्तिम् इत्थम्भूतगुणो हरिः॥"
"ātmārāmā hi munayaḥ nirgrāhyā apyurukramē। kurvantyahaitukīṁ bhaktim itthambhūtaguṇō hariḥ॥"
[ātmārāmā = contained in the self; hi = certainly; munayaḥ = the ascetics; nirgrāhyā = though not desirous; apyurukramē = of higher order; kurvantyahaitukīṁ = they perform overwhelming; bhaktim = devotion; itthambhūtaguṇō = to one who is full of auspicious qualities; hariḥ = the lord;]
"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-
iti vacanāt। anuṣṭhānācca śukādīnām। naca tēṣāṁ phalaṁ sukhaṁ nāsti। tasyaiva mahatsukhatvāt tēṣām-
[iti vacanāt = states the proverb; anuṣṭhānācca śukādīnām = is practiced as well by sages like Shuka; naca = does not; tēṣāṁ = from these; phalaṁ sukhaṁ = result of happiness; nāsti = does not exist; tasyaiva = from it, derive; mahatsukhatvāt = enhanced happiness; tēṣām = they;]
- 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॥"
"yā nirvr̥tistanubhr̥tāṁ tava pādapadma। dhyānād bhavajjanakathāśravaṇēna vā syāt। sā brahmaṇi svamahimanyapi nātha mā bhūt kimvantakāsilulitāt patatāṁ vimānāt॥"
[yā = those; nirvr̥tistanubhr̥tāṁ = that fills the breast; tava pādapadma = of your lotus feet; dhyānād = through meditation; bhavajjanakathāśravaṇēna = through hearing the stories of your devotees; vā syāt = or by; sā brahmaṇi = that bliss in Brahman; svamahimanyapi = your glory, nowherelse; nātha = lord; mā bhūt = don't be; kimvantakāsilulitāt = what about those, sword of death; patatāṁ vimānāt = falling from the plane;]
"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।
ityādi vacanāt।
[ityādi =such are; vacanāt = the proverbs;]
-such are the proverbs.
तेषामपि उपासनादिफलस्य साधितत्वात्। तारतम्याधिगतेश्च। तथाहि यदि तारतम्यं न स्यात्-
tēṣāmapi upāsanādiphalasya sādhitatvāt। tāratamyādhigatēśca। tathāhi yadi tāratamyaṁ na syāt-
[tēṣāmapi = they too (even the liberated); upāsanādiphalasya = obtain the results of worship; sādhitatvāt = is already established; tāratamyādhigatēśca = subjected to the acquired hierarchy; tathāhi = because; yadi = if; tāratamyaṁ na syāt = hierarchy does not exist-]
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॥"
"nātyantikaṁ vigaṇayantyapi tē prasādam॥"
[nātyantikaṁ = do not, extreme end (liberation); vigaṇayantyapi = consider, even; tē prasādam = your grace;]
"They do not care even for your grace, responsible for liberation."
"नैकात्मतां मे स्पृहयन्ति केचित्॥"
"naikātmatāṁ mē spr̥hayanti kēcit॥"
[naikātmatāṁ = not, oneness; mē = my; spr̥hayanti kēcit = they, desire even;]
"Some do not desire even oneness with me."
"एकत्वमप्युत दीयमानं न गृह्णन्ति॥"
"ēkatvamapyuta dīyamānaṁ na gr̥hṇanti॥"
[ēkatvamapyuta = the oneness; dīyamānaṁ = even when offered; na gr̥hṇanti = they do not accept;]
"Even when offered, they do not accept oneness."
इति मुक्तिमपि अनिच्छताम् मोक्ष एव फलं। तदिच्छतामपि स भवति सुप्रतीकादीनाम् इति कथम् अनिच्छतां स्तुतिरुपपन्ना स्यात्॥ वचनाच्च-
iti muktimapi anicchatām mōkṣa ēva phalaṁ। tadicchatāmapi sa bhavati supratīkādīnām iti katham anicchatāṁ stutirupapannā syāt॥ vacanācca-
[iti = thus; muktimapi = even liberation; anicchatām = even if not desired; mōkṣa ēva = liberation only; phalaṁ = is the result; tadicchatāmapi = even those who desire; sa = it; bhavati = become; supratīkādīnām = greatly satisfied; iti = thus; katham = how can it be; anicchatāṁ = desireless; stutirupapannā = appropriate praise; syāt = be; vacanācca = there are proverbs;]
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।
"yathā bhaktiviśēṣōtra dr̥śyatē puruṣōttamē। tathā muktiviśēṣōpi jñānināṁ liṅgabhēdanē॥ yōgināṁ bhinnaliṅgānām āvirbhūtasvarūpiṇām। prāptānāṁ paramānandaṁ tāratamyaṁ sadaiva hi॥"
iti।
[yathā = the way; bhaktiviśēṣōtra = the special devotion here; dr̥śyatē = appears; puruṣōttamē = towards the supreme among the beings; tathā = correspondingly; muktiviśēṣōpi = the liberated state is special;jñānināṁ = among the knowledgeable; liṅgabhēdanē = after overcoming the phisical body; yōgināṁ = among the Yōgis; bhinnaliṅgānām = with varying bodies; āvirbhūtasvarūpiṇām = corresponding manifested forms; prāptānāṁ = obtaining; paramānandaṁ = the supreme bliss; tāratamyaṁ = hierarchy; sadaiva = always exists; hi = certainly;]
[iti = states thus;]
"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।
"na tvām atiśayiṣyanti muktāvapi kathañcana। madbhaktiyōgāt jñānācca sarvānatiśayiṣyasi॥"
iti ca।
[na tvām = they will not; atiśayiṣyanti = surpass you; muktāvapi = even in liberation; kathañcana = in any way; madbhaktiyōgāt = by the Yōga of my devotion; jñānācca = by knowledge; sarvānatiśayiṣyasi = you will surpass all others;]
[iti ca = - states thus, as well]
"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-
sāmyavacanaṁ tu prācuryaviṣayaṁ duḥkhābhāvaviṣayaṁ ca। tathā cōktam-
[sāmyavacanaṁ = statements that convey similarity; tu = are regarding; prācuryaviṣayaṁ = abundance of bliss; duḥkhābhāvaviṣayaṁ = not having the misery; ca = as well; tathā = hence; cōktam = it is said;]
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।
"duḥkhābhāvaḥ parānandō liṅgabhēdaḥ samā matāḥ। tathāpi paramānandō jñānabhēdāttu bhidyatē॥"
iti nārāyaṇāṣṭākṣarakalpē।
[duḥkhābhāvaḥ = absence of misery; parānandō = bliss of the nature of transcendental; liṅgabhēdaḥ = not having a physical body; samā matāḥ = are all same is the considered view; tathāpi = even then; paramānandō = the transcendental bliss; jñānabhēdāttu = based on the difference in the knowledge; bhidyatē = differs;]
[iti = stated thus; nārāyaṇāṣṭākṣarakalpē = in Nārāyana Ashtāksharakalpa]
"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॥
atō na vairāgyaṁ śrutādau atra vivakṣitam। na ca saṅkōcē mānaṁ kiñcid vidyamānē itaratra prayōgē। mahadbhiḥ śravaṇīyasya śrutasya ca vēdādēḥ phalaṁ prāpsyasi ityarthaḥ ॥52॥
[atō = therefore; na vairāgyaṁ = detachment is not; śrutādau = towards hearing and studies; atra vivakṣitam = is conveyed here; na ca = it is not; saṅkōcē = shrinking meaning; mānaṁ = appropriate;kiñcid vidyamānē = when, as bringing light; itaratra = in other places; prayōgē = used; mahadbhiḥ = the significat; śravaṇīyasya = to be heard; śrutasya = the heard; ca = and; vēdādēḥ phalaṁ = fruits of Vedas; prāpsyasi = obtained; ityarthaḥ = is the meaning;]
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.
