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Chapter 2
Link:-To confirm something, it is necessary that one should view the pros and cons of a matter. In the previous three verses, there is the description of the infirm-in-mind who are obsessed by desires. Now, Lord Krsna inspires Arjuna, to attain the ideal by being established in the Eternal Existence (God), transcending the three gunas (attributes), and being free from all desires.
traigunyavisaya veda nistraigunyo bhavarjuna
nirdvandvo nityasattvastho niryogaksema atmavan
O Arjuna, the Vedas deal with the three Gums (attributes) and their evolutes. Be free from those attributes, rise above the polarity of opposites, remain balanced, be unconcerned about the meeting of wants and preservation, of what has been already attained and get established in the self. 45
Comment:-
Traigunyavisaya vela:-Here, the reference, is to the ritualistic portions of the Vedas, which deal with the three guns (attributes) and their evolutes, in the form of worldly and heavenly enjoyment. The purpose is not to censure the Vedas, but to glorify the selfless spirit. In reference to -a diamond a piece of glass is compared the aim is to eulogize the diamond, rather than to censure glass. The Vedas do not only deal with means to satisfy desires of the worldly minded people, but they also contain sublime and elevating ideas on God and the means to realize Him.
Nistraigupyo bhavarjuna:-O Arjuna, be free from the evolutes of these attributes viz., be free from worldly enjoyment, as well as, means of attaining such enjoyment.
Nirdvandvah:-For a striver to transcend the worldly enjoyment, it is inevitable to be free from the pairs of opposites such as attachment and aversion etc., because these are his real enemies and are the stumbling block, in his spiritual progress (Gita 3/34)[1] Here, Lord Krsna orders Arjuna to rise above the pairs of opposites, because through their deluding nature, human beings are enveloped in utter ignorance (Gita 7/27). When a striver gets rid of This delusion, he an worship Him with a firm resolve (Gita 7/28). By transcending these pairs of opposites, he is easily freed from bondage (5/3), one becomes undeluded (15/5) and he is not bound (4/22). So the Lord, wants him to be free from the pairs of opposites.
Another aspect is that if a person develops attachment for one person or a thing, he is sure to develop aversion to other persons or things. By having such attachment to the world, an aspirant tarns indifferent to God. This indifference is a sort of aversion to God. But if one develops true devotion to God, without having any attachment or aversion to the world, he develops total disinclination for it.
This total disinclination has three stages. In the first stage, the aspirant has no hatred for unfavourable circumstances but there is'Upeksa (neglect), in the second stage, there is 'Udasinatd' (unconcernedness), while in the third stage, there is total disinclination. In the last stage, (total disinclination), attachment and aversion, are totally wiped out. If this process is considered minutely, we find that in 'Upeksa there remain impressions of attachment and aversion, in 'Udasinata' the feelings of attachment and aversion remain, while in total disinclination there are neither impressions nor feelings of attachment and aversion. In this state, attachment and aversion are totally wiped out.
Nityasattvasthah:-The advice is to rise above the pairs of opposites and to get established in the omnipresent and everlasting God.
Niryogaksema[2]:-Do not have the desire even for the provision of the means required (Yoga) and the preservation of what has already been attained, because I provide for and preserve all for those who have exclusive devotion for me[3] (Gita 9/22).
Atmavan:-Having the aim of God-realization, get established in the self (Eternal existence or God).
Appendix:-`Nirdvandvah'—In fact the discrimination between me insentient-sentient, real-unreal, eternal-transitory, perishable-imperishable etc., is also a pair of opposites. The desire for gain and security is also a duality. Because of duality 'All is God'—this reality is not realized. The reason is when all is God, then how can duality between the sentient (self) and the insentient (Matter) subsist? Therefore the Lord has declared Himself both immortality as well as death, and 'Sat' as well as `Asat' (unreal)—'amrtam caiva mrtyusca sadasaccahamarjuna' (Gita 9/19).
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