44. bhogaisvaryaprasaktanam
taya 'pahrtacetasam
vyavasayatmika buddhih
samadhau na vidhiyate
(44.) The intelligence which discriminates between right and wrong, of those who are devoted to enjoyment and power and whose minds are carried away by these words (of the Veda) is not well-established in the Self (or concentration).
They will not have the one-pointedness of mind in God.[1] The intelligence which is intended to be well trained is seduced from its normal functioning.
45. traigunyavisaya veda
nistraigurlyo brava 'Arjuna
nirdvazdvo nityasattva
niryogakema ãimavãn
(45) The action of the three-fold modes is the subject matter of the Veda; but do thou become free, 0 Arjuna, from this threefold nature ; be free from the dualities (the pairs of opposites), be firmly fixed in purity, not caring for acquisition and preservation, and be possessed of the Self.
mityasattva. Arjuna is asked to stand above the modes and be firmly rooted in the sattvaguna. This is not the mode of sattvaguna which Arjuna is asked to go beyond, but is eternal truth. S. and R., however, take it to mean the sattvaguia. Ritualistic practices necessary for the maintenance of worldly life are the results of the modes. To gain the higher reward of perfection, we must direct our attention to the Supreme Reality. The conduct of the liberated, however, will be outwardly the same as that of one who is in the sattvaguna condition. His action will be calm and disinterested. He acts with no interest in the fruits of action ; not so the followers of the karmakanda of the Veda. Yogaksema is acquisition of the new and preservation of the old.[2] atmavan • be possessed of the self, ever vigilant. [3] Apastamba declares that there is nothing higher than the possession of the self.[4] To know the Spirit which has neither commencement nor decay, the Spirit which is immortal, to know Him whom we do not know is the true end of man If we suppress this side we are slayers of the self,[5] to use the phrase of the Upanisad.
