Bhagavad Gita - Chapter 2 - Shloka (Verse) 45

व्याख्या-- 'त्रैगुण्यविषया वेदाः'-- यहाँ वेदोंसे तात्पर्य वेदोंके उस अंशसे है, जिसमें तीनों गुणोंका और तीनों गुणोँके कार्य स्वर्गादि भोग-भूमियोंका वर्णन है।
यहाँ उपर्युक्त पदोंका तात्पर्य वेदोंकी निन्दामें नहीं है, प्रत्युत निष्कामभावकी महिमामें है। जैसे हीरेके वर्णनके साथ-साथ काँचका वर्णन किया जाय तो उसका तात्पर्य काँचकी निन्दा करनेमें नहीं है, प्रत्युत हीरेकी महिमा बतानेमें है। ऐसे ही यहाँ निष्कामभावकी महिमा बतानेके लिये ही वेदोंके सकामभावका वर्णन आया है, निन्दाके लिये नहीं। वेद केवल तीनों गुणोंका कार्य संसारका ही वर्णन करनेवाले हैं, ऐसी बात भी नहीं है। वेदोंमें परमात्मा और उनकी प्राप्तिके साधनोंका भी वर्णन हुआ है।
'निस्त्रैगुण्यो भवार्जुन'-- हे अर्जुन! तू तीनों गुणोंके कार्यरूप संसारकी इच्छाका त्याग करके असंसारी बन जा अर्थात् संसारसे ऊँचा उठ जा।
'निर्द्वन्द्वः'-- संसारसे ऊँचा उठनेके लिये राग-द्वेष आदि द्वन्द्वोंसे रहित होनेकी बड़ी भारी आवश्यकता है; क्योंकि ये ही वास्तवमें मनुष्यके शत्रु हैं अर्थात् उसको संसारमें फँसानेवाले हैं (गीता 3।34) (टिप्पणी प0 81) । इसलिये तू सम्पूर्ण द्वन्द्वोंसे रहित हो जा।

जो इस प्रकार विवेकबुद्धिसे रहित हैं उन कामपरायण पुरुषोंके वेद त्रैगुण्यविषयक हैं अर्थात् तीनों गुणोंके कार्यरूप संसारको ही प्रकाशित करनेवाले हैं। परंतु हे अर्जुन तू असंसारी हो निष्कामी हो। तथा निर्द्वन्द्व हो अर्थात् सुखदुःखके हेतु जो परस्पर विरोधी ( युग्म ) पदार्थ हैं उनका नाम द्वन्द्व है उनसे रहित हो और नित्य सत्त्वस्थ हो अर्थात् सदा सत्त्वगुणके आश्रित हो। तथा निर्योगक्षेम हो। अप्राप्त वस्तुको प्राप्त करनेका नाम योग है और प्राप्त वस्तुके रक्षणका नाम क्षेम है योगक्षेमको प्रधान माननेवालेकी कल्याणमार्गमें प्रवृत्ति होनी अत्यन्त कठिन है अतः तू योगक्षेमको न चाहनेवाला हो। तथा आत्मवान् हो अर्थात् ( आत्मविषयोंमें ) प्रमादरहित हो। तुझ स्वधर्मानुष्ठानमें लगे हुएके लिये यह उपदेश है।

"Even for the non-discriminating who possess the practice of the Vedas, will discriminative intellect arise?" Having raised this doubt, he says "Ya evam". "Then, since it is the meaning of the Veda, is the nature of desire praised?" Having raised this doubt, he says "Nistraigunya". The word "Bhava" (be) is connected individually with adjectives like "Nirdvandva" (free from dualities) as well. Having accepted that "Traigunya" is the aggregate of the three gunas—Sattva etc.—characterized by the connection with actions mixed with merit and sin and their fruits, he explains [it as] "Samsara". By the word "Veda" here, only the Karma-kanda is grasped; for those possessing the practice of that, due to the certainty of Samsara through the performance of its meaning, there is no opportunity for discrimination; this is the meaning. "Then, for the perfection of discrimination in order to avoid Samsara, what should be done?" Having raised this doubt, he says "Tvam tu". "How 'Be Nistraigunya'?" Is the absence of the three gunas ordained? "Be eternally established in Sattva"—because of the contradiction with this remainder of the sentence, having raised this doubt, he says "Nishkama" (desireless). "Sapratipakshatvam"—having mutual opposites; the objects are characterized by cold, heat, etc. Being desireless, "emerging from the pairs of opposites"—tolerance of cold, heat, etc.; having stated this as the cause, and since a cause is required there too, he states the cause as "always being resorted to the Sattva guna" with "Nitya" etc. "For one whose mind is occupied with Yoga (acquisition) and Kshema (preservation), being resorted to pure Sattva untouched by Rajas and Tamas is impossible." Having raised this doubt, he says "Tatha". "Since Yoga and Kshema are means to human goals by being causes of life, why is there the command 'Be free from Yoga and Kshema'?" Having raised this doubt, he says "Yoga" etc. "The predominance of Yoga and Kshema is natural for all, so emerging from it is impossible." Having raised this doubt, he says "Atmavan". "Apramada"—the state of the mind being devoid of subjection to objects. "Now: Since the mentioned instruction is for a seeker of liberation (Mumukshu), is Arjuna's being a Mumukshu intended here?" He says no with "Esha".

"Of those delighting in the Veda-vada"—with the intention that the fruit is only the Samsara consisting of the three gunas stated in the Vedas, he says "Traigunya". "Traigunya"—Samsara—is the "Vishaya"—subject matter to be propounded—of which Vedas intent on Karma-kanda; "Then how should I be?" With this expectation, he says "Nistraigunya". Be "Nistraigunya"—desireless. Addressing "O Arjuna," he implies "You deserve to make your own name meaningful." He states the means for becoming Nistraigunya: "Nirdvandva". Opposing objects which are causes of pleasure and pain are denoted by the word "Dvandva"; be free from them. He states the means for that: "Nitya". Be eternally established in Sattva. He states the means for that too: "Niryoga". "Yoga" is the taking of the unacquired; "Kshema" is the protection of the acquired; emerged from those two—be free from Rajo-guna. "Atmavan"—vigilant. Meaning: Be emerged from Tamo-guna.

He states that Yoga-intellect with "Traigunyavishaya" etc. Setting aside the other [view], since the Vedas have indirect meanings, it appears like the meaning [is Samsara] due to the appearance of heaven etc. related to the three gunas. "This Veda is Paroksha-vada (indirect statement)"—for thus it is said. Therefore, do not entertain delusion regarding the apparent meaning; this is the meaning. Because "Vada" is stated to mean "subject-matter-ness" and "oral utterance". It is not that the side of the Veda is negated. "In the Veda, in the Ramayana, and indeed in the Purana and Bharata; in the beginning, in the end, and in the middle, Vishnu is sung everywhere"; "That state which all Vedas [declare]..." (Katha 2.15); "The entire Veda is the root of Dharma..." (Manu 2.6); "Dharma is what is ordained by the Veda, and Adharma is its reverse" (Bhag 6.1.40)—because of the statement of the Vedas being intent on Vishnu in all ways, and the statement of Dharma and Adharma as what is ordained by it and what is opposed to it.

"Whose intellect is formed in Samadhi then?" To this he says "Traigunya". "Traigunya"—the effect of the three gunas, transmigration in the form of upward, middle, and downward movements; that alone is the subject as what is to be revealed, for whom; such are the Vedas intent on Karma-kanda. But you be "Nistraigunya". Be dispassionate even regarding upward movement; this is the meaning. And he will state the three paths dominated by those respective gunas—"Those established in Sattva go upwards". The idea is that one dispassionate even towards divine objects is qualified for Samadhi. "Of what characteristic is that Nistraigunya?" To this he says "Nirdvandva". "Dvandvas"—pleasure and pain, honor and dishonor, friend and foe, cold and heat, etc.—are forms of objects having counterparts; emerged from them is "Nirdvandva". Meaning: Equal-minded everywhere. "Objection: How can afflicting heat etc. be tolerated like cold etc.?" Hence he says "Nityasattvastha". "Nitya"—always—"Sattva"—patience or Sattva-guna—having taken refuge in that. For a patient person is able to bear everything; or a Sattvika, knowing "This pain presented by Prarabdha karma is unavoidable, what is the use of being heated?" is indeed able to bear everything. "Objection: How can extremely unbearable pain like hunger etc. be borne by a Nistraigunya who is completely devoid of activity?" Hence he says "Niryogakshema". "Yoga" is the attainment of the unobtained. "Kshema" is the protection of the obtained. Even these two are dependent on Prarabdha karma, so emerged even from that; this is the meaning. The cause therein is: Because "Atmavan"—one who has conquered the mind. For he alone becomes unagitated in all calamities and effortless due to being eternally satisfied; so you too be such a Nistraigunya; this is the meaning.

The three gunas are 'Traigunya'—Sattva, Rajas, and Tamas; persons abounding in Sattva, Rajas, and Tamas are expressed by the word 'Traigunya'. The Vedas have them as their subject; the Vedas teach what is beneficial to those abounding in Tamas, those abounding in Rajas, and those abounding in Sattva, purely out of greater affection. If [the Vedas] did not teach the benefit in the form of means to heaven etc. for these people in accordance with their own gunas, then indeed, being abounding in Rajas and Tamas, averse to the Sattvic fruit of liberation, not knowing the means to their desired fruit, helpless due to the intensity of desire, entering into non-means under the delusion that they are means, they would be ruined. Therefore, the Vedas are 'Traigunya-vishaya'; but you be 'Nistraigunya'—at this time, you who are abounding in Sattva, increase that alone; do not be abounding in the three gunas mutually mixed. The meaning is: do not increase the abundance of that. 'Nirdvandva'—having all worldly nature departed. 'Nityasattvastha'—be established in eternally increased Sattva devoid of the (other) two gunas. If asked 'How?', [he says] 'Niryogakshema'—abandoning the 'Yoga' of objects external to the nature of the Self and the means of its attainment, and the 'Kshema'—preservation—of those obtained; be 'Atmavan'—be intent on the investigation of the nature of the Self. 'Yoga' is the attainment of the unobtained; 'Kshema' is the protection of the obtained. For you existing thus, the abundance of Rajas and Tamas perishes, and Sattva increases. And not everything stated in the Veda is to be accepted by everyone.

"Objection: If heaven etc. is not the supreme fruit, then why are actions prescribed by the Vedas as means to that?" To this he says "Traigunyavishaya" etc. Those qualified persons who are of the nature of the three gunas and full of desire are the subject; the Vedas are expounders of the connection between action and fruit for them. But you be "Nistraigunya"—desireless. He states the means for that. "Nirdvandva"—pairs like pleasure-pain, cold-heat, etc. are "Dvandvas"; be free from them. Meaning: endure them. "How?"—to this he says. Being "Nityasattvastha". Meaning: having resorted to patience. Similarly "Niryogakshema"—acceptance of the unobtained is "Yoga"; protection of the obtained is "Kshema"; devoid of that. "Atmavan"—vigilant. For the transcendence of the three gunas is not possible for one agitated by dualities, occupied with Yoga and Kshema, and negligent.

विभिन्न अनुपातों में सत्त्व रज और तम इन तीन गुणों के संयोग से प्राणियों का निर्माण हुआ है। अन्तकरण (मन और बुद्धि) इन तीन गुणों का ही कार्य है। तीन गुणों के परे जाने का अर्थ है मन के परे जाना। तांबा जस्ता और टिन से निर्मित किसी मिश्र धातु का पात्र बना हो और यदि उसमें से इन तीनों धातुओं को विलग करने के लिये कहा जाय तो उसका अर्थ उस पात्र को ही नष्ट करना होगा। उपनिषद् साधक को मन के परे जाने का उपदेश देते हैं जिससे साधक को आत्मस्वरूप से ईश्वर का परिचय होगा। उपनिषदों के इस स्पष्ट उपदेश को यथार्थ में नहीं समझने के कारण अनेक हिन्दू लोग अपने धर्म से अलग हो गये और इसलिये गीता में पुनर्जागरण का आवाहन किया गया। औपनिषदिक अर्थ को ही यहां दूसरे शब्दों में कहा अर्जुन तुम त्रिगुणातीत बनो।यदि कोई चिकित्सक किसी रोगी के लिये ऐसी औषधि लिख देता है जो विश्व में कहीं भी उपलब्ध न हो तो उस चिकित्सक का लिखा हुआ उपचार व्यर्थ है। इसी प्रकार आत्मसाक्षात्कार के लिये त्रिगुणों के परे जाने का उपदेश भले ही श्रेष्ठ हो परन्तु कौन सी साधना के अभ्यास से उसे सम्पादित किया जाय इसका स्पष्टीकरण यदि नहीं किया गया है तो वह उपदेश निरर्थक है। ज्ञान क्रिया और निष्क्रियता ये क्रमश सत्त्व रज और तमोगुण के लक्षण हैं।इस श्लोक की दूसरी पंक्ति में त्रिगुणों के ऊपर उठकर असीम आनन्द में स्थित होने की साधना बतायी गयी है। पूर्व उपदिष्ट समत्व भाव का ही उपदेश यहाँ दूसरे शब्दों में किया गया है।परस्पर भिन्न एवं विपरीत लक्षणों वाले सुखदुख शीतउष्ण लाभहानि इत्यादि जीवन के द्वन्द्वात्मक अनुभव हैं। इन सब में समभाव में रहने का अर्थ ही निर्द्वन्द्व होना है इनसे मुक्त होना है। यही उपदेश श्रीकृष्ण अर्जुन को दे रहे हैं। नित्यसत्त्वस्थ तीनों गुणों में सत्व गुण सूक्ष्मतम एवं स्वभाव से शुद्ध है तथापि शोकात्मक रजोगुण और मोहात्मक तमोगुण के सम्बन्ध से उसमें अशुद्धि भी आ जाती है। मोह का अर्थ है वस्तु को यथार्थ रूप में न पहचानना (आवरण)। जिसके कारण वस्तु का अनुभव किसी अन्य रूप मे ही होता है जिसे विक्षेप कहते हैं और जिसका परिणाम हैशोक। अत सत्वगुण में स्थित होने का अर्थ विवेकजनित शान्ति में स्थित होना है। सत्त्वस्थ बनने के लिए सतत् सजग प्रयत्न की अपेक्षा है। निर्योगक्षेमयहाँ योग का अर्थ है अप्राप्त वस्तु को प्राप्त करना और प्राप्त वस्तु के रक्षण का नाम हैक्षेम। मनुष्य के सभी प्रयत्न योग और क्षेम के लिये होते हैं। अत इन दो शब्दों में विश्व के सभी प्राणियों के कर्म समाविष्ट हैं। दूसरे शब्दों में कहा जा सकता है कि अहंकार और स्वार्थ से प्रेरित कर्मों का निर्देश योग और क्षेम के द्वारा किया गया है। मनुष्य की चिन्ताओं और विक्षेपों का कारण भी ये दो ही हैं। निर्योगक्षेम बनने का अर्थ है इन दोनों को त्याग देना जिससे चिन्ताओं से मुक्ति तत्काल ही मिलती हैं।निर्द्वन्द और निर्योगक्षेम बनने का उपदेश देना सरल है किन्तु साधक के लिये तत्त्वज्ञान का उपयोग तभी है जब इस ज्ञान को जीवन में उतारने की व्यावहारिक विधि का भी उपदेश दिया गया हो। इस श्लोक में ऐसी विधि का निर्देश आत्मवान भव इन शब्दों में किया गया है। द्वन्द्वों तथा योगक्षेम के कारण उत्पन्न दुख और पीड़ा केवल तभी सताते हैं जब हमारा तादात्म्य शरीर मन और बुद्धि के साथ होकर अहंकार और स्वार्थ की अधिकता होती है।इन अनात्म उपाधियों के साथ विद्यमान तादात्म्य को छोड़कर इनसे भिन्न अपने शुद्ध चैतन्य स्वरूप के प्रति सतत जागरूक रहने का अभ्यास ही आत्मवान अर्थात् आत्मस्वरूप में स्थित होने का उपाय है। इसकी सिद्धि होने पर अहंकार नष्ट हो जाता है और वह साधक त्रिगुणों के परे आत्मा में स्थित हो जाता है। ऐसे सिद्ध पुरुष को वेदों का कोई प्रयोजन नहीं रह जाता। वास्तव में ज्ञानी पुरुष के होने के कारण वेदवाक्यों का प्रामाण्य सिद्ध होता है।यदि वैदिक यज्ञों के फलों की कामना त्यागनी चाहिये तो उनका अनुष्ठान किस लिये करें इसका उत्तर है

And thus "Yam imam" etc. Those who are desirous of objects, they themselves speak this Vedic speech which is "flowery"—pervaded by the future fruit of heaven. Therefore, those who desire action alone as the fruit of birth are the "unwise". And they, having their minds stolen by that very Vedic speech imagined by themselves, even though possessing resolute intellect [regarding rituals], are not fit for Samadhi, due to certainty regarding the fruit there. This is the purport of the three verses.

To refute the impression "Just as these four verses do not state the promised Yoga, so too 'Traigunya...' [does not]," he states the promised [Yoga] with "Tam". By the use of "Adi" (etc.), he indicates "until the end of the sixth chapter". Because of the renewed promise at the beginning of the seventh. "Then why did he not speak immediately after the promise?" To refute this weak doubt, "Itarat" (the other) is stated. Having thus refuted the cause for the lack of fixity in his own speech, now he states what was promised. Otherwise, in that context, there would be no occasion for this; this is the purport. Or, he explains the twofold function of the sentences to be spoken by this. By some sentences refuting the "other" opposed to Yoga, and by some stating Yoga. Or, leaving aside incidental matters like "Many lives of mine have passed" (4.5) etc., the "other" should be known as the subject of Yoga; this is the meaning. And thus he will say "The means has been stated principally." To refute the misunderstanding that by "Vedas are Traigunya-vishaya, but you be Nistraigunya," the abandonment of the Veda is ordained, he explains "Vedanam" etc. "Related to the three gunas"—by this, this is a Taddhita affix in the sense of "this belongs to that". Indicating "For the course of Taddhita is strange" according to the saying. "Sambandhi" means effect. "Pratitatah" means from superficial appearance. "Artha" means subject to be propounded and purpose. Whence is the indirect meaning of the Vedas? To this he says "Paroksha" etc. Since it is so, therefore do not commit the error regarding the apparent meaning which arises due to the existence of [that] appearance. "How is this obtained from this?" To this he says "Vada". Even in "Vedavadarata", this indeed is the designation. "Let the apparent meaning alone be [true]." To this he says "Na tu". "Paksha" means the supreme doctrine. The Veda with the superficial meaning is indeed negated. Because it is opposed to Yoga; therefore "Paksha" is stated. "Why?" To this he says "Veda" etc. "Dharmamulam"—the cause of the knowledge of Dharma. "Tadvidam"—of the knowers of Veda—Manu etc.; "Smriti" means text; "Shila" means inclination of the mind; "Achara" means performance with the understanding of duty; "Atmanah"—of the mind—pleasure. In the subject of option, "Pranihita" means ordained. "Tadviparyaya" means prohibited. If the Veda were in opposition to the intended Yoga, the doctrine would have to be negated. But it is not so; rather it is favorable to it; this is the purport. The word "Dharma" here refers to Nivritti-dharma (Dharma of renunciation).

Objection: Let it be that the resolute intellect does not occur for the desirous due to the defect of the mind; but for the desireless performing actions with resolute intellect, due to the nature of action, the obstacle to knowledge in the form of attaining heaven etc. is equal? Having raised this doubt, he says: Action of the three gunas is "Traigunya"—Samsara rooted in desire; that alone is the subject as what is to be revealed, for whom; such are the Vedas—constituting the Karma-kanda; meaning they teach that fruit only to him who desires that fruit. For indeed, even with the injunction "Perform Darshapurnamasa for all desires," the attainment of all fruits does not occur from a single performance, due to the absence of those specific desires; "With the desire for which fruit one performs it, that fruit alone belongs to that performance"—this is established in the Yogasiddhi Adhikarana. Since it is so—that in the absence of desire there is absence of fruit—therefore you be "Nistraigunya"—desireless, O Arjuna. By this, Samsara arising from the nature of action is refuted. "Objection: Since clothes etc. are required to counter pairs like heat and cold, whence comes desirelessness?" Hence he says "Nirdvandva". "Be" is connected everywhere. By the logic stated in "Matrasparshastu" (2.14), be tolerant of dualities like heat and cold. "How is unbearable pain to be borne?" In anticipation of this, he says "Nityasattvastha". "Nitya"—unwavering—"Sattva"—which is a synonym for patience; he who stays in that is so. For one whose Sattva is overpowered by Rajas and Tamas, thinking "I will die from the pain of heat and cold," becomes averse to Dharma; but you, overpowering Rajas and Tamas, become one who relies on Sattva alone. "Objection: Even tolerating heat and cold etc., to remedy hunger and thirst etc., something unobtained must be obtained and the obtained must be protected; while effort is being made for that, whence comes the state of being established in Sattva?" To this he says "Niryogakshema". Acquisition of the unobtained is "Yoga"; protection of the obtained is "Kshema"; be devoid of that. Meaning: be free from possessions that cause distraction of the mind. And worry should not be done thus: "This being so, how will I live?" Because the Supreme Lord, the Inner Controller of all, alone will manage your Yoga and Kshema; he says "Atmavan". He for whom the Atman—the Supreme Lord—exists as the object of meditation and as the manager of Yoga and Kshema, is "Atmavan". "He alone will arrange what is merely required for the maintenance of the body for me who worships the Supreme Lord by renouncing all desires"—having decided this, be free from anxiety; this is the meaning. Or, be "Atmavan" (meaning) vigilant.

Objection: Those ignorant ones engage in the subject matter of the Veda, but if there is no fruit like heaven etc., how does the Veda teach it? Raising this doubt, he says "Traigunyavishaya Veda". "Traigunyah"—the Jivas created in the creation of the three gunas are the subject of whom; for their sake, the Vedas are teachers of actions yielding fruits like heaven etc. Meaning: They are not concerning the devotees of the Lord who are within the Lord's creation suitable for the Lord's direct play, which is beyond the gunas. The creation of the Lord's Lila is indeed attributeless (Nirguna); hence the statement of Sri Varaha: "That creation is indeed some other, distinct from the Creator (Brahma)..." etc. The nature of Purushottama beyond the gunas is indeed not the subject of the Vedas etc. Hence the Sruti says "Not this, not this" (Brihadaranyaka 2.3.6), "From whom words return" (Taittiriya 2.4.1), etc. Since the Vedas have the three gunas as their subject, therefore you be "Nistraigunya"—be a devotee; this is the meaning. Be a lover of the One beyond the three gunas; this is the purport. Or, Vedas are "Traigunyavishaya"—propounding fruits of the nature of the three gunas; not propounding the direct relationship with the Lord. Thus they teach in that way; this is the meaning. "Objection: If the Vedas are about the three gunas, then what is the path for us ignorant ones?" Raising this doubt, he says "Nistraigunya". Meaning: Be intent solely on My Dharma which is beyond the gunas. "By what means will that state occur?" In this doubt, he says "Nirdvandva". Departed are the "Dvandvas"—pleasure-pain, I-mine, etc.; be free from them. Renouncing everything, be intent on devotion. "Similarly, how (can) you also?" With this expectation, he says "Nityasattvastha". Be established in that Transcendent (Gunatita) from whom is "Nitya Sattva" (Eternal Existence). Moreover "Niryogakshema". Desire for the supreme attained object which is unattainable by means is "Yoga"; acceptance of the object obtained by own will with the knowledge that it is obtained is "Kshema"; devoid of that, be "Atmavan"—possessor of Self-knowledge; this is the meaning.

'Traigunyavishayah'—'Traigunya' is Samsara; it is the 'Vishaya'—what is to be revealed—of whom, they are the 'Vedas' having Traigunya as subject. But you be 'Nistraigunya', O Arjuna; meaning be desireless. 'Nirdvandva'—objects which are causes of pleasure and pain and have mutually opposing counterparts are denoted by the word 'Dvandva'; emerged from that, be 'Nirdvandva'. 'Nityasattvastha'—be always resorting to the Sattva-guna. Similarly 'Niryogakshema'—taking of the unobtained is 'Yoga'; protection of the obtained is 'Kshema'; engagement in the highest good is difficult for one for whom Yoga and Kshema are predominant; therefore be 'Niryogakshema'. 'Atmavan'—and be vigilant. This is the advice for you performing your own duty. 'If the infinite fruits stated in all Vedic actions are not desired, for what purpose are they performed as being 'for the Lord'?' This is being stated, listen—

Bhagavan Himself states the purport of the Veda with 'Traigunyavishaya Vedah'. Since thus for those of desirous nature, qualified for the three gunas, the Vedas—even though covering the three sections—have the fruit of the three gunas as their subject; therefore, you be one who resorts to the principle beyond the three gunas, which is the root of Vedas etc. One who resorts to the three gunas is 'Traigunya'; distinct from that is 'Nistraigunya'. 'Be resorted to Me, who am beyond the three gunas'—this is the hidden intent. He states the sign of that with 'Nirdvandva' etc. 'Patience is the endurance of the three miseries'—thus, 'Nityasattvastha' means established in patience. From the sentence 'The function of the mind solely on Sattva,' the hidden intention is 'Be devoted to the Lord who is of the nature of eternal Sattva.' Acquiring the unobtained by one's own strength is Yoga. Protection of the obtained is Kshema. Yoga and Kshema are 'Yogakshema'; devoid of that—this is said in accordance with the path of Yoga. But in reality, for one whose mind is solely on Sattva, who belongs to the Lord, according to Bhakti-yoga, having Yoga and Kshema dependent on the Lord is indicated by the word 'Niryogakshema'. Exactly thus He will say later: 'Of those constantly united, I carry the Yoga and Kshema' (9.22). 'Atmana'—by the self—under whose control the mind exists; thus [is the meaning of Atmavan].

त्रैगुण्यविषयाः deal with the three attributes? वेदाः the Vedas? निस्त्रैगुण्यः without these three attributes? भव be? अर्जुन O Arjuna निर्द्वन्द्वः free from the pairs of opposites? नित्यसत्त्वस्थः ever remaining in the Sattva (goodness)? निर्योगक्षेमः free from (the thought of) acisition and preservation? आत्मवान् established in the Self.Commentary Guna means attribute or ality. It is substance as well as ality. Nature (Prakriti) is made up of three Gunas? viz.? Sattva (purity? light or harmony)? Rajas (passion or motion) and Tamas (darkness or inertia). The pairs of opposites are heat and cold? pleasure and pain? gain and loss? victory and defeat? honour and dishonour? praise and censure. He who is anxious about new acuqisitions or about the preservation of his old possessions cannot have peace of mind. He is ever restless. He cannot concentrate or meditate on the Self. He cannot practise virtue. Therefore? Lord Krishna advises Arjuna that he should be free from the thought of acisition and preservation of things. (Cf.IX.20?21).

To those who are thus devoid of discriminating wisdom, who indulge in pleasure, [Here Ast. adds 'yat phalam tad aha, what result accrues, that the Lord states:'-Tr.] O Arjuna, vedah, the Vedas; traigunya-visayah, have the three alities as their object, have the three gunas, [Traigunya means the collection of the three alities, viz sattva (purity), rajas (energy) and tamas (darkness); i.e. the collection of virtuous, vicious and mixed activities, as also their results. In this derivative sense traigunya means the worldly life.] i.e. the worldly life, as the object to be revealed. But you bhava, become; nistraigunyah, free from the three alities, i.e. be free from desires. [There is a seeming conflict between the advices to be free from the three alities and to be ever-poised in the ality of sattva. Hence, the Commentator takes the phrase nistraigunya to mean niskama, free from desires.] (Be) nirdvandvah, free from the pairs of duality by the word dvandva, duality, are meant the conflicting pairs [Of heat and cold, etc.] which are the causes of happiness and sorrow; you become free from them. [From heat, cold, etc. That is, forbear them.]
You become nitya-sattvasthah, ever-poised in the ality of sattva; (and) so also niryoga-ksemah, without (desire for) acisition and protection. Yoga means acisition of what one has not, and ksema means the protection of what one has. For one who as 'acisition and protection' foremost in his mind, it is difficult to seek Liberation. Hence, you be free from acisition and protection. And also be atmavan, self-collected, vigilant. This is the advice given to you while you are engaged in your own duty. [And not from the point of view of seeking Liberation.]

The word Traigunya means the three Gunas - Sattva, Rajas and Tamas. Here the term Traigunya denotes persons in whom Sattva, Rajas and Tamas are in abundance. The Vedas in prescribing desire-oriented rituals (Kamya-karmas) have such persons in view. Because of their great love, the Vedas teach what is good to those in whom Tamas, Rajas and Sattva preponderate. If the Vedas had not explained to these persons the means for the attainment of heaven etc., according to the Gunas, then those persons who are not interested in liberation owing to absence of Sattva and preponderance of Rajas and Tamas in them, would get completely lost amidst what should not be resorted to, without knowing the means for attaining the results they desire. Hence the Vedas are concerned with the Gunas. Be you free from the three Gunas. Try to acire Sattva in abundance; increase that alone. The purport is: do not nurse the preponderance of the three Gunas in their state of inter-mixture; do not cultivate such preponderance.
Be free from the pairs of opposites; be free from all the characteristics of worldly life. Abide in pure Sattva; be established in Sattva, in its state of purity without the admixture of the other two Gunas. If it is estioned how that is possible, the reply is as follows. Never care to acire things nor protect what has been acired. While abandoning the acisition of what is not reired for self-realisation, abandon also the conservation of such things already acired. You can thus be established in self-control and thery become an aspirant after the essentail nature of the self. 'Yoga' is acisition of what has not been acired; 'Ksema' is preservation of things already acired. Abandoning these is a must for an aspirant after the essential nature of the self. If you conduct yourself in this way, the preponderance of Rajas and Tamas will be annihilated, and pure Sattva will develop.
Besides, all that is taught in the Vedas is not fit to be utilised by all.