Bhagavad Gita - Chapter 2 - Shloka (Verse) 52

व्याख्या-- 'यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति'-- शरीरमें अहंता और ममता करना तथा शरीर-सम्बन्धी माता-पिता, भाई-भौजाई, स्त्री-पुत्र, वस्तु, पदार्थ आदिमें ममता करना 'मोह' है। कारण कि इन शरीरादिमें अहंता-ममता है नहीं, केवल अपनी मानी हुई है। अनुकूल पदार्थ, वस्तु, व्यक्ति, घटना आदिके प्राप्त होनेपर प्रसन्न होना और प्रतिकूल पदार्थ, वस्तु, व्यक्ति आदिके प्राप्त होनेपर उद्विग्न होना, संसारमें--परिवारमें विषमता, पक्षपात, मात्सर्य आदि विकार होना--यह सब-का-सब 'कलिल' अर्थात् दलदल है। इस मोहरूपी दलदलमें जब बुद्धि फँस जाती है, तब मनुष्य किंकर्तव्यविमूढ़ हो जाता है। फिर उसे कुछ सूझता नहीं।
यह स्वयं चेतन होता हुआ भी शरीरादि जड पदार्थोंमें अहंता-ममता करके उनके साथ अपना सम्बन्ध मान लेता है। पर वास्तवमें यह जिन-जिन चीजोंके साथ सम्बन्ध जोड़ता है, वे चीजें इसके साथ सदा नहीं रह सकतीं और यह भी उनके साथ सदा नहीं रह सकता। परन्तु मोहके कारण इसकी इस तरफ दृष्टि ही नहीं जाती, प्रत्युत यह अनेक प्रकारके नये-नये सम्बन्ध जोड़कर संसारमें अधिक-से-अधिक फँसता चला जाता है। जैसे कोई राहगीर अपने गन्तव्य स्थानपर पहुँचनेसे पहले ही रास्तेमें अपने डेरा लगाकर खेल-कूद, हँसी-दिल्लगी आदिमें अपना समय बिता दे, ऐसे ही मनुष्य यहाँके नाशवान् पदार्थोंका संग्रह करनेमें और उनसे सुख लेनेमें तथा व्यक्ति, परिवार आदिमें ममता करके उनसे सुख लेनेमें लग गया। यही इसकी बुद्धिका मोहरूपी कलिलमें फँसना है।
हमें शरीरमें अहंता-ममता करके तथा परिवारमें ममता करके यहाँ थोड़े ही बैठे रहना है? इनमें ही फँसे रहकर अपनी वास्तविक उन्नति-(कल्याण-) से वञ्चित थोड़े ही रहना है? हमें तो इनमें न फँसकर अपना कल्याण करना है--ऐसा दृढ़ निश्चय हो जाना ही बुद्धिका मोहरूपी दलदलसे तरना है। कारण कि ऐसा दृढ़ विचार होनेपर बुद्धि संसारके सम्बन्धोंको लेकर अटकेगी नहीं, संसारमें चिपकेगी नहीं।
मोहरूपी कलिलसे तरनेके दो उपाय हैं--विवेक और सेवा। विवेक (जिसका वर्णन 2। 11 30 में हुआ है) तेज होता है, तो वह असत् विषयोंसे अरुचि करा देता है। मनमें दूसरोंकी सेवा करनेकी, दूसरोंको सुख पहुँचानेकी धुन लग जाय तो अपने सुख-आरामका त्याग करनेकी शक्ति आ जाती है। दूसरोंको सुख पहुँचानेका भाव जितना तेज होगा, उतना ही अपने सुखकी इच्छाका त्याग होगा। जैसे शिष्यकी गुरुके लिये, पुत्रकी माता-पिताके लिये, नौकरकी मालिकके लिये सुख पहुँचानेकी इच्छा हो जाती है, तो उनकी अपने सुख-आरामकी इच्छा स्वतः सुगमतासे मिट जाती है। ऐसे ही कर्मयोगीका संसारमात्रकी सेवा करनेका भाव हो जाता है, तो उसकी अपने सुख-भोगकी इच्छा स्वतः मिट जाती है।
विवेक-विचारके द्वारा अपनी भोगेच्छाको मिटानेमें थोड़ी कठिनता पड़ती है। कारण कि अगर विवेक-विचार अत्यन्त दृढ़ न हो, तो वह तभीतक काम देता है, जबतक भोग सामने नहीं आते। जब भोग सामने आते हैं, तब साधक प्रायः उनको देखकर विचलित हो जाता है। परन्तु जिसमें सेवाभाव होता है, उसके सामने बढ़िया-से-बढ़िया भोग आनेपर भी वह उस भोगको दूसरोंकी सेवामें लगा देता है। अतः उसकी अपने सुखआरामकी इच्छा सुगमतासे मिट जाती है। इसलिये भगवान्ने सांख्य-योगकी अपेक्षा कर्मयोगको श्रेष्ठ (5। 2) सुगम (5। 3) एवं जल्दी सिद्धि देनेवाला (5। 6) बताया है।
'तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च' मनुष्यने जितने भोगोंको सुन लिया है, भोग लिया है, अच्छी तरहसे अनुभव कर लिया है, वे सब भोग यहाँ 'श्रुतस्य' पदके अन्तर्गत हैं। स्वर्गलोक, ब्रह्मलोक आदिके जितने भोग सुने जा सकते हैं, वे सब भोग यहाँ 'श्रोतव्यस्य' (टिप्पणी प0 90) पदके अन्तर्गत हैं। जब तेरी बुद्धि मोहरूपी दलदलको तर जायगी, तब इन 'श्रुत' ऐहलौकिक और 'श्रोतव्य'--पारलौकिक भोगोंसे, विषयोंसे तुझे वैराग्य हो जायगा। तात्पर्य है कि जब बुद्धि मोहकलिलको तर जाती है, तब बुद्धिमें तेजीका विवेक जाग्रत् हो जाता है कि संसार प्रतिक्षण बदल रहा है और मैं वही रहता हूँ; अतः इस संसारसे मेरेको शान्ति कैसे मिल सकती है? मेरा अभाव कैसे मिट सकता है? तब 'श्रुत' और 'श्रोतव्य' जितने विषय हैं, उन सबसे स्वतः वैराग्य हो जाता है।
यहाँ भगवान्को 'श्रुत' के स्थानपर भुक्त और 'श्रोतव्य' के स्थानपर भोक्तव्य कहना चाहिये था। परन्तु ऐसा न कहनेका तात्पर्य है कि संसारमें जो परोक्ष-अपरोक्ष विषयोंका आकर्षण होता है, वह सुननेसे ही होता है। अतः इनमें सुनना ही मुख्य है। संसारसे, विषयोंसे छूटनेके लिये जहाँ ज्ञानमार्ग और भक्तिमार्गका वर्णन किया गया है, वहाँ भी 'श्रवण' को मुख्य बताया गया है। तात्पर्य है कि संसारमें और परमात्मामें लगनेमें सुनना ही मुख्य है।
यहाँ 'यदा' और 'तदा' कहनेका तात्पर्य है कि इन 'श्रुत' और 'श्रोतव्य' विषयोंसे इतने वर्षोंमें, इतने महीनोंमें और इतने दिनोंमें वैराग्य होगा--ऐसा कोई नियम नहीं है, प्रत्युत जिस क्षण बुद्धि मोहकलिलको तर जायगी, उसी क्षण 'श्रुत' और 'श्रोतव्य' विषयोंसे भोगोंसे वैराग्य हो जायगा। इसमें कोई देरीका काम नहीं है।

योगानुष्ठानजनित सत्त्वशुद्धिसे उत्पन्न हुई बुद्धि कब प्राप्त होती है इसपर कहते हैं जब तेरी बुद्धि मोहकलिलको अर्थात् जिसके द्वारा आत्मानात्मके विवेकविज्ञानको कलुषित करके अन्तःकरण विषयोंमें प्रवृत्त किया जाता है उस मोहात्मक अविवेककालिमाको उल्लङ्घन कर जायगी अर्थात् जब तेरी बुद्धि बिल्कुल शुद्ध हो जायगी। तब उस समय तू सुननेयोग्यसे और सुने हुएसे वैराग्यको प्राप्त हो जायगा। अर्थात् तब तेरे लिये सुननेयोग्य और सुने हुए ( सब विषय ) निष्फल हो जायँगे यह अभिप्राय है।

Action performed where the wisdom characterized by the Vision of Ultimate Reality is yoked as the objective—compared to that action, other action devoid of the connection with such wisdom as the objective is strictly inferior. Therefore, action should be performed by resorting to the wisdom of Ultimate Reality as the goal; for in performing it with a view to other limited results, the contingency of 'wretchedness' (karpanya) arises.

Furthermore, one who performs action resorting to the wisdom of Ultimate Reality as the objective, upon the accomplishment of the Vision of Ultimate Reality through the purification of the mind, abandons merit etc. while the body is still living and attains Liberation.

Thus, the mind should be fixed for the sake of 'Yoga', characterized as the Vision of Ultimate Reality. Skill is desired for one performing actions with the objective of the Vision of Ultimate Reality, denoted by the word 'Yoga'.

If, having the Vision of Ultimate Reality as the objective, and being endowed with that, they undertake actions, then through the purification of the intellect generated by that performance, becoming Knowers, abandoning the fruit born of action, being liberated from bondage, they become partakers of Liberation—in this way, the letters of the three verses (2.49-2.51) should be explained in this view.

He reveals the time of attaining the said wisdom, preceded by a question (implied)—"Yoga..." (referring to the verse).

Anticipating the doubt that the said wisdom will not arise due to the obstacle of desire for results in things "heard and to be heard, seen and to be seen," He says—"Yada" (When), etc. The state of maturity of discrimination (Viveka) is expressed by the word 'Time' (Kala - implied by 'when').

Showing that turbidity (kalushyam) culminates in defect, He qualifies it—"Yena" (by which). The repetition (of pronouns/words) is to establish the syntax: "That turbidity, which is of the nature of evil, is yours."

He shows the attainment of dispassion (Vairagya) through the attainment of discrimination, which is the fruit of mental purification—"Tada" (Then), etc.

Scriptures other than the Adhyatma Shastra (Scripture of the Self) are grasped by the words "to be heard" etc. He illuminates the very dispassion mentioned—"Shrotavyam" etc. The meaning is: upon the accomplishment of the said discrimination, futility becomes apparent in all non-Self objects.

"When will I certainly attain that Sankhya wisdom for the sake of which the performance of action is being instructed by You?" To this, He says—"Yada" (When), etc. "Yada"—meaning in which state; your intellect crosses the "Kalushyam" (turbidity/filth) which is of the nature of delusion and non-discrimination; "Tada"—in that state, you will attain dispassion towards what is to be heard and what has been heard.

Previously confounded and distracted by the Vedas (Shrutis) through hearing about various ends and means, when (the intellect), having attained indifference towards the heard and the to-be-heard, becomes motionless and free from distraction in "Samadhi"—meaning the Self (Atman), derived from 'that in which the mind is collected'—and becomes steady; "Tada" (then) you will attain "Yoga," meaning Sankhya Yoga (Knowledge of the Self). This is the meaning of the two (verses).

Alternatively: "When is that wisdom attained which is born of the mental purification generated by the practice of Yoga, accompanied by other means like dispassion, which is of the nature of discrimination between the Eternal and non-eternal, and which establishes eligibility for Knowledge?" To this, He says—"Yada", etc. When your intellect crosses the "Kalushyam" (turbidity) which is of the nature of delusion and non-discrimination arising from mental impurity, then you will attain indifference towards the fruit of action that is to be heard or has been heard. Having attained the wisdom of Self-discrimination through mental purification, when will you attain the fruit born of Karma Yoga—namely, Union with the Supreme Self (Paramatma-yoga)? Listen to that—"Shruti..." (referring to verse 2.53). It should be understood that, as before, both interpretations are obtained from the Bhashya (of Shankara).

Until when must actions necessarily be performed by the seeker of liberation? He answers with "Yada" (When). "Nirvedam" means "nitaram labham" (complete attainment or gain). Because of the usage in texts like "Therefore, a Brahmana, having attained (nirvidya) learning..." (Brihadaranyaka Upanishad 3.5.1). There, the meaning 'dispassion' (vairagya) is not logical; if it were so, the ablative case 'pandityat' (dispassion from learning) would have been used. Nor do Jnanis develop dispassion towards hearing the glories of the Lord. For it is said: "Even the sages who delight in the Self (atmarama) and are free from knots (nirgrantha), perform causeless devotion to Urukrama (God); such are the qualities of Hari" (Srimad Bhagavatam 1.7.10)—this is established by this statement and by the conduct of Shuka and others.

Nor can it be said that they do not have the fruit of happiness, for that (devotion/hearing) itself is great happiness. "The bliss that living beings derive from meditating on Your lotus feet or hearing the stories of Your devotees, that bliss is not found even in Brahman (realization) or in one's own glory..." (Srimad Bhagavatam 4.9.10)—from such statements. Because the fruit of worship (Upasana) etc. is established even for them (the liberated), and because 'Taratamya' (gradation/hierarchy) is known (in liberation).

To explain: If there were no gradation, then texts like "They do not consider Your grace (Moksha) as ultimate..." (Bhagavatam 3.15.48); "Some do not desire oneness with Me" (Bhagavatam 2.25.34); "They do not accept oneness even when offered"—would not make sense. Thus, Moksha is the fruit even for those who do not desire (mere) liberation. It also belongs to those who desire it, like Supratika and others. How could the praise of those who do not desire (oneness) be justified (if there were no difference)? Also from the statement: "Just as a distinction in devotion to the Supreme Person is seen here, so too there is a distinction in the liberation of Jnanis upon the dissolution of the subtle body (linga-bheda)." And, "Among Yogis of different characteristics who have their essential nature manifested and have attained supreme bliss, there is indeed always a gradation." And, "They will never exceed You even in liberation; by My Bhakti-yoga and Knowledge, you will exceed all."

The statements regarding equality (samya) refer to abundance (of similarity) or to the absence of sorrow. As stated in the Narayana-Ashtakshara-Kalpa: "Absence of sorrow and supreme bliss are considered equal upon the breaking of the subtle body (liberation); nevertheless, supreme bliss differs due to the difference in knowledge."

Therefore, 'dispassion' towards what is heard etc. is not intended here. And there is no proof for restricting the meaning (to dispassion), when the (other) usage exists elsewhere. The meaning is: You will attain the fruit of the Vedas etc., which are worthy of being heard and have been heard by the great ones.

When do they become "Manishinah" (wise)? He answers with "Yada", etc. That "Moha" of yours—the distraction/confusion born of the burning pain caused by separation from the desired and union with the undesired—is itself like "Kalilam" (filth/dregs); when the intellect "vyatitarishyati"—meaning, shall cross over—that filth, the turbidity present in the intellect; (when) the intellect becomes lucid; "Tada" (then) you will go to "Nirveda"—meaning dispassion—towards the "Shrotavya"—the part of scripture yet to be heard—and the "Shruta"—that which has been heard.

The idea is this: In an impure intellect, even if grasped repeatedly, the meaning of the scripture does not flash (reveal itself), so what is to be heard and what has been heard is simply useless. Similarly, in a pure intellect, since the meaning of the scripture flashes instantly, there is futility of those two (hearing, etc., as means). Thus, in both ways, "Nirveda" (indifference) towards them is appropriate.

And when the intellect becomes lucid and fit for control, having abandoned hearing etc., one should become devoted solely to meditation.

For you, who are engaged in action in the stated manner and whose sins have been washed away by that conduct, when the intellect "vyatitarishyati" (shall cross over) the "Moha-kalilam"—the filth in the form of delusion which is the cause of attachment to very insignificant fruits.

"Tada" (Then), you will go to "Nirveda" (disgust/indifference) on your own regarding the fruits etc. which were heard from us before (here) as things to be abandoned, and those which are "Shrotavya" (to be heard) hereafter.

With "Buddhiyogat Dhananjaya" (2.49) and "Yoge tvimam shrinu" (2.39) etc., the performance of action refined by a special wisdom preceded by the knowledge of the true nature of the Self was described; He now states (in the next verse) the fruit called 'Yoga' which characterizes that.

Regarding the expectation "When shall I attain that Abode?", He answers with "Yada" (When), in two verses.

"Moha" (Delusion) is the idea of the Self in the body, etc.; that itself is "Kalilam"—according to the lexicon text "They know Kalilam as Gahanam (dense/impenetrable)."

From that, this is the meaning: When, while the worship of the Supreme Lord is thus being performed, through His grace, your intellect shall completely cross over the dense fortress consisting of delusion characterized by identification with the body; "Tada" (then) you shall go to "Nirvedam"—meaning dispassion—regarding the meaning of what is to be heard and what has been heard. The meaning is that, due to their being unworthy of acceptance, you will not enquire about them.

मोह निवृत्ति होने पर वैराग्य प्राप्ति का आश्वासन यहाँ अर्जुन को दिया गया है। श्रोतव्य शब्द से तात्पर्य उन सभी विषयोपभोगों से है जिनका प्रत्यक्ष अनुभव नहीं किया गया है तथा श्रुत शब्द से सभी ज्ञान अनुभव सूचित किये गये हैं। यह स्वाभाविक है कि बुद्धि के शुद्ध होने पर विषयोपभोग में कोई राग नहीं रह जाता।स्वरूप से दिव्य होते हुये भी चैतन्य आत्मा मोहावरण में फँसी हुई प्रतीत होती है। इस मोह का कारण है एक अनिर्वचनीय शक्ति माया। अव्यक्त विद्युत के समान माया भी प्रत्यक्ष दृष्टिगोचर नहीं होती परन्तु विभिन्न रूपों में उसकी अभिव्यक्ति से उसका अस्तित्व सिद्ध होता है।सभी जीवों की संरचना में माया के कार्य के निरीक्षण एवं अध्ययन से वेदान्त के आचार्यों ने यह पाया कि मनुष्य के व्यक्तित्व के दो स्तरों पर माया की अभिव्यक्ति दो प्रकार से होती है। बुद्धि पर आत्मस्वरूप के अज्ञान के रूप में पड़े इस आवरण को वेदान्त में माया की आवरण शक्ति कहा गया है। बुद्धि पर पड़े इस अज्ञान आवरण के कारण मन अनात्म जगत् की कल्पना करता है और उस जगत् के विषय में उसकी दो धारणायें दृढ़ होती हैं कि (क) यह सत्य है और (ख) यह अनात्मा (देह आदि) ही में हूँ। मन के स्तर पर कार्य करने वाली माया की यह शक्ति विक्षेप शक्ति कहलाती है।इस श्लोक में कहा गया है कि कर्मयोग की भावना से कर्म करते रहने पर बुद्धि की शुद्धि होती है और तब उसके लिये सम्भव होता है कि आवरण को हटाकर आत्मस्वरूप का साक्षात्कार कर सके। इस प्रकार मोह निवृति का परिणाम है विषयोपभोग से वैराग्य परन्तु आत्मअज्ञान के होने पर मनुष्य विषयों से ही सुख पाने की आशा में दिनरात परिश्रम करता रहता है।शीत ऋतु में बादलों से सूर्य के आच्छादित होने पर मनुष्य अग्नि जलाकर उसके समीप बैठता है किन्तु धीरेधीरे बादलों के हट जाने पर सूर्य की उष्णता का अनुभव कर वह अग्नि के पास से उठकर धूप का आनन्द लेता है। वैसे ही आनन्दस्वरूप के अज्ञान के कारण विषयों को पाने के लिये चल रही मनुष्य की भागदौड़ स्वत समाप्त हो जाती है जब वह स्वस्वरूप को पहचान लेता है।यहाँ सम्पूर्ण जगत् का निर्देश श्रुत और श्रोतव्य इन दो शब्दों से किया गया है। इसमें सभी इन्द्रियों द्वारा ज्ञात होने वाले विषय समाविष्ट हैं। कर्मयोगी की बुद्धि न तो पूर्वानुभूत विषय सुखों का स्मरण करती है और न ही भविष्य में प्राप्त होनेवाले अनुभवों की आशा।भाष्यकार भगवान् शंकराचार्य अगले श्लोक की संगति बताते हैं कि यदि तुम्हारा प्रश्न हो कि मोहावरण भेदकर और विवेकजनित आत्मज्ञान को प्राप्त कर कर्मयोग के फल परमार्थयोग को तुम कब पाओगे तो सुनो

"Buddhiyuktah" (Endowed with wisdom), etc.

With "Ubhe" (both), He shows the mutual deviation [of merit and demerit].

"Tasmad yogaya" (Therefore, for Yoga...), etc. The idea is that performing action in such a way that both merit and demerit are destroyed is indeed the supreme skill.

"Yada te" (When your)—in this verse nothing related to Yoga is said, so he states its connection with "Kiyat" (How much/How long). Meaning: In this way, actions devoid of desire for fruit etc. and of the nature of worshipping the Lord (are to be done?)—in this expectation he spoke, this is the meaning. "Objection: This expectation itself is unreasonable; for Yoga is taught as a means to the fruit of knowledge, and a means is to be practiced until the attainment of the end; this is indeed well-known. 'The cause existing in the immediately preceding moment' is its definition." (Answer): It is said—Yoga is indeed not the direct means to knowledge, but hearing (Shravana) etc. alone are, because knowledge (Pramiti) is the fruit of evidence (Pramana). But Yoga, by generating purity of Sattva through unseen merit (Adrishta), assists hearing etc.; and two types of assistance are seen; therefore this expectation is indeed proper. "Still, it should have been said 'By the seeker of knowledge (Jijnasu)'?" (Answer): True; to grasp this much meaning—"by one desiring knowledge which is the means to liberation"—it is said "by the seeker of liberation (Mumukshu)". To refute the misunderstanding that "Nirveda" means dispassion, he says "Nirvedam" etc. "Objection: The root 'Vid' preceded by 'Nir' is conventional in the sense of dispassion; so whence is the meaning of attainment?"—to this he says "Prayogat" (From usage). "Why can it not be in the sense of dispassion in this Sruti also?"—to this he says "Na hi". "Why is it not reasonable?"—to this he says "Tatha sati". From the statement of Katyayana "Enumeration of those having the sense of Jugupsa (disgust), Virama (cessation), and Pramada (negligence)", if 'Panditya' (scholarship) were to attain the state of Apadana (ablative) by force of connection with a root having the sense of cessation, there would be the fifth case (Ablative) in Apadana, not the second (Accusative); this is the meaning. This is what is intended here—the prefix 'Nir' sets aside the meaning of the root 'Vid' which has the sense of existence/knowledge and establishes it in the sense of dispassion; because usage is seen in the agent as 'Nirvidyate' (he becomes dispassionate). It only qualifies the meaning of the root 'Vid' which has the sense of attainment. Because its usage is not seen in dispassion as 'Nirvindati' or 'Nirvindate' (he attains). Or, let 'Nir' be the obstructer of the root meaning everywhere; why can it not be a qualifier also in some places? Because both are seen in 'Vyadadati' (opens mouth) etc. "Not only because of usage in the Gita is there the sense of attainment, but also because of the unreasonableness of the sense of dispassion"—so he says "Na ca". By this, it is indicated that "Crossing the turbidity of delusion of the internal organ is indeed the attainment of knowledge." By the word "Adi", what is useful for that is grasped. "Why does it not happen?"—to this he says "Atmaramah" etc. Devotion characterized by hearing etc. Because this is the answer to "Or for what reason does the Atmarama (Sage) practice this great (devotion) perfectly?"; and because of the performance of hearing etc.—this is the remainder. "Objection: Even with the performance of hearing etc. by Shuka and others, there is no fruit, because the fruit of that, knowledge, has been attained. The consideration of the absence of fruit is indeed intended here by the word 'Nirveda' (dispassion). As the Mayavadin says: 'Then he understands what is to be heard and what has been heard as fruitless—this is the intention (Shankara Bhashya)'. The performance is for world-welfare or due to impression (Samskara)?"—to this he says "Na ca". "Why not?"—to this he says "Tasyaiva". Of that very hearing etc.; by the reversal of the statement of the original and substitute, and by the placing of the word with fewer vowels later in the Dvandva compound, and by making known the non-eternality of the rule 'Anmahatah samanadhikaranajatiyayoh' (Ashtadhyayi 6.3.46), and by seeing usage like 'Mahattattvad vikurvanat' (Bhagavata 3.5.29)—the meaning 'Because of being great happiness' is proper. "Still, how is hearing etc. itself happiness? Because great happiness arises in the very next moment, there is figurative usage of unity"—so this is faultless. "Let the great fruit occurring in another time remain"—therefore the word "Eva" (Indeed). "Objection: For people like us, happiness does not arise in the moment following hearing?"—to this he says "Tesham"—for the connoisseurs (Rasikas); this is the meaning. For indeed, happiness should not fail to arise even for a son upon hearing the news of his father's survival etc., unlike for others. "Let there be possibility; but whence the certainty?"—to this he says "Ya". For you and your people; for one whose nature has appeared in his own glory; in Abrhamanya (god of Brahmanas); in the slightly liberated (Jivanmukta). Not only is temporary happiness its fruit, but there is also increase of bliss in liberation, he says "Tesham". Even for the wise, if there were a fruit of practice after knowledge, then due to the impossibility of the rule of one uniform result for practice, there would be the contingency of gradation in liberation (Apavarga) also, just like in heaven. And that is not proper; because it is unproven and contrary to proof. "Therefore this is not undesirable"—with this idea he says "Taratamya". And because of the absence of contradiction with proof, this is the meaning. "From what proof is the knowledge of gradation in liberation obtained?"—to this he states the presumption (Arthapatti) first with "Tatha hi". If there were no gradation of the liberated, then for the single-minded devotees (Ekantins) who do not desire even liberation, the fruit is liberation only; and for Supratika etc. who desire that liberation, there is liberation; this would have to be accepted. And thus, since it is not absolute, how would the praise of those not desiring liberation be reasonable? Due to absence of cause. Therefore, due to the otherwise inexplicability of the praise, it is understood that the liberation of those not desiring is greater than that of those desiring; this is the meaning. "Atyantikam" (meaning) cause of liberation. "Ekatmatam" (meaning) Sayujya. Oneness is also that. "And gradation is known from Agama (Scripture) also"—he says "Vacanat ca". "Avirbhutasvarupinam"—from this Karmadharaya compound, the affix "Ini" is in the sense of excess. By this, "Presumption is otherwise explicable by the gradation of opulence in Jivanmukti"—is refuted; because of the statement "Of those with distinct Linga bodies in the breaking of the Linga" etc. "He attains supreme equality" (Mundaka 3.1.3)—is the gradation of the liberated contrary to such statements?—to this he says "Samya". "Pracurya" (meaning) fullness. "Whence is this? Because of contradiction with the stated proof and because of specific statements"—he says "Tatha ca". Although supreme bliss is equal merely by being the object of the cognition "Enough" (Alam-buddhi); still, he concludes the meaning stated by "Na ca jnanam" etc. with "Atah". "Let it be; then dispassion towards what is heard etc., other than the glory of the Lord, is intended here?"—to this he says "Na ca". If the word "Nirveda" were certain in the sense of dispassion, then by its force, the meaning of the word "Shrotavya" etc. might be restricted. But when its usage exists elsewhere in the sense of "complete attainment", the imagination of restriction is baseless; this is the meaning. "Objection: Even in the sense of attainment, restriction must indeed be done to exclude evil scriptures etc."—he says "Mahadbhih". Their exclusion is by unworthiness itself, or from the context; this is the purport.

"When will my mental purification occur while performing actions thus?" To this, He answers. There is no rule of time stating that mental purification occurs in exactly this much time.

But "Yada"—at whatever time—"te" (your) intellect, meaning the inner instrument, "vyatitarishyati" (shall cross over) the "Moha-kalilam"; meaning, it shall cross beyond the turbidity which is of the nature of non-discrimination, which is the play of ignorance like "I am this, this is mine," and which is very dense. The meaning is: having cast aside the impurities of Rajas and Tamas, it attains a pure state.

"Tada"—at that time—you "gantasi" (shall go to), meaning you attain or reach, "Nirvedam," meaning desirelessness, regarding the fruit of action that is "to be heard" and "heard." As per the Shruti: "Having examined the worlds gained by action, a Brahmana should arrive at dispassion." The intention is that you will recognize the purification of the inner instrument by the result, which is dispassion.

(Objection): "When will that attainment happen?" To this, He says—"Yada te" (When your...), etc. When your intellect shall completely cross beyond the "Moha-kalilam"—the density of delusion regarding worldly things like the body, etc.—then you will attain "Nirvedam", meaning Moksha. You will attain indifference towards the "Shrotavya"—what is yet to be spoken or heard from scripture—and the "Shruta" only then.

Or else (another interpretation): "Shruta" refers to the previously mentioned Sankhya, etc. When your intellect completely crosses the density of delusion, then you will attain "Nirvedam" regarding the "Shrotavya", meaning the Path of Devotion (Bhakti Marga).

Here, the sentiment is: As long as there is delusion in the paths of Action (Karma), etc., the fruit of the Path of Devotion does not occur, because it is attainable only by exclusive devotion.

Therefore, it will be instructed in that very manner later. Right now, it is not being instructed due to a lack of qualification, but it is indicated for the sake of acquiring that qualification.

"Yada"—at which time; "te"—your; "buddhi" (intellect) shall "vyatitarishyati"—cross beyond; the "Moha-kalilam"—the turbidity which is of the nature of delusion and non-discrimination, by which, having sullied the knowledge of discrimination between the Self and the non-Self, the inner instrument (mind) is impelled towards sense-objects. The meaning is: it will attain a state of extreme purity.

"Tada"—at that time; you "gantasi"—shall attain; "Nirvedam"—dispassion; towards "Shrotavya" (what is to be heard) and "Shruta" (what has been heard). The intention is that at that time, what is to be heard and what has been heard will appear fruitless to you.

(Introduction to next verse): If one who has attained wisdom born of Self-discrimination through the destruction of the filth of delusion asks, "When shall I attain the fruit born of Karma Yoga, namely the Union with Ultimate Reality (Paramartha Yoga)?", then listen to that.

Regarding the expectation "When shall I attain that Abode?", He answers with "Yada" (When) in two verses. When your intellect becomes motionless, endowed with sorrow-less patience etc., and truly resolute (Vyavasayatmika); then you will attain "Nirvedam"—meaning dispassion—towards the "Shrotavya" and "Shruta", i.e., towards the fruit of action characterized by the three Gunas. The meaning is that, since it is not to be accepted here, you will not enquire about it.

When your intellect, being such, becomes immovable and steady (in Samadhi), then you will attain "Yoga"—the essential nature of Yoga; and from that comes the accomplishment of the goal.

यदा when? ते thy? मोहकलिलम् mire of delusion? बुद्धिः intellect? व्यतितरिष्यति crosses beyond? तदा then? गन्तासि thou shalt attain? निर्वेदम् to indifference? श्रोतव्यस्य of what has to be heard? श्रुतस्य what has been heard? च and.Commentary The mire of delusion is the identification of the Self with the notself. The sense of discrimination between the Self and the notSelf is confounded by the mire of delusion and the mind runs towards the sensual objects and the body is takes as the pure Self. When you attain purity of mind? you will attain to indifference regarding things heard and yet to be heard. They will appear to you to be of no use. You will not care a bit for them. You will entertain disgust for them. (Cf.XVI.24).

When is attained that wisdom which arises from the purification of the mind brought about by the pursuit of (karma-) yoga? This is being stated: Yada, when, [Yada: when maturity of discrimination is attained.] at the time when; te, your; buddhih, mind; vyatitarisyati, will go beyond, cross over; moha-kalilam, the turbidity of delusion, the dirt in the form of delusion, in the form of non-discrimination, which, after confounding one's understanding about the distinction between the Self and the not-Self, impels the mind towards objects that is to say, when your mind will attain the state of purity; tada, then, [Tada: then, when the mind, becoming purified, leads to the rise of discrimination, which in turn matures into detachment.] at that time; gantasi, you will acire; nirvedam, despassion; for srotavyasya, what has to be heard; ca, and; srutasya, what has been heard. The idea implied is that, at that time what has to be heard and what has been heard [What has to be heard৷৷.has been heard, i.e. the scriptures other than those relating to Self-knowledge. When discrimination referred to above gets matured, then the fruitlessness of all things other than Self-knowledge becomes apparent.] becomes fruitless.

If you act in this manner and get freed from impurities, your intellect will pass beyond the tangle of delusion. The dense impurity of sin is the nature of that delusion which generates attachment to infinitesimal results, of which you have already heard much from us and will hear more later on. You will then immediately feel, of your own accord, renunciation or feeling of disgust for them all.
Sri Krsna now teaches the goal called self-realisation (Yoga) which results from the performance of duty as taught in the passage beginning with 'Now, listen to this with regard to Karma Yoga' (2.39) which is based on the knowledge of the real nature of the self gained through the refinement of the mind.