Bhagavad Gita 2.45

[Fernando Capelle]

TheVedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The Vedas deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane. Arjuna, as a student and friend of Lord Krishna, is advised to raise himself to the transcendental position of Vedanta philosophy where, in the beginning, there is brahma-jijnasa, or questions on the supreme transcendence. All the living entities who are in the material world are struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement. When the activities for sense gratification, namely the karma-kanda chapter, are finished, then the chance for spiritual realization is offered in the form of the Upanishads, which are part of different Vedas, as the Bhagavad-gita is a part of the fifth Veda, namely the Mahabharata. The Upanishads mark the beginning of transcendental life.

As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss. This transcendental position is achieved in full Krishna consciousness when one is fully dependent on the good will of Krishna.

The Vedas have the ability to reveal only karma and jnana and other topics of the three modes (traigunya visaya) for personal gratification. The suffix ya in traigunya visaya here denotes self interest. This statement of course means that the majority of texts deal with material subjects. However the srutis do say:

As well the pancaratra and smrti scriptures, and other srutis like the Gita Upanisad and Gopala Tapani Upanisad make nirguna bhakti the subject of discussion. If the Vedas did not speak of bhakti at all, then bhakti could not be substantiated.

Do not involve yourself with those statements of the Vedas dealing with jnana and karma affected by the three gunas (nistraigunya bhava). But you should always follow the Vedic statements dealing with bhakti. By following those injunctions, you are free from fault:

By this, one can understand that the Vedas deal with both material and spiritual topics, topics involving the three gunas and topics beyond the gunas. But you should be devoid of the gunas (nistraigunya bhava). By following the path of nirguna bhakti offered to me, cross over the paths dealing with the three gunas.

Then, such a person will be free of the dualities (nirdvandah) within the gunas, such as respect and disrespect, and will remain with the eternal living entities (nitya sattva), my devotees. If one were to say that nitya sattva sthah means to be situated in sattva guna, that would be a contradiction to the statement nistraigunya bhava.

You will be free from the desire to acquire what you lack (yoga) and protect what you have attained (ksema), because of your taste for my bhakti rasa. This is because I, out of affection for my devotee, carry the responsibility: yoga ksemam vahamy aham. (BG 9.22) You will be fixed in the intelligence (buddhi yukta) given by me (atmavan).

Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance. SB 11.25.23

Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental. SB 11.25.24

Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. SB 11.25.25

A worker free of attachment is in the mode of goodness; a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has j taken shelter of Me is understood to be transcendental to the modes of nature. SB 11.25.26

Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. SB 11.25.27

Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure j to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance. SB 11.25.28

Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental. SB 11.25.29

The last verses, after showing the objects in the three modes of nature, explain the conquest of the three modes situated to some degree within oneself by the process of nirguna bhakti, in order to reach complete transcendence of the modes.

Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature. SB 11.25.30

O best of human beings, all states of material being are related to the interaction of the enjoying soul and material nature. Whether seen, heard of or only conceived within the mind, they are without exception constituted of the modes of nature. SB. 11.25.31

It may be submitted that if heaven and enjoyment of heavenly realms is not the highest goal, why do the Vedic scriptures prescribes duties and rites as a means of attaining them ? The answer to this is being given in this verse that the Vedas mainly deal with those aspirants who influenced by fruitive desires are controlled by the three modes of material nature. This means that aspirants are given the incentive of reward by adhering to specific activities for a specific period of time to get a specific result. But Arjuna is being instructed by the Supreme Lord to be above the three modes of material existence and free from desires remain beyond the dualities of happiness and misery, pleasure and pain and the rest by enduring them. How is this to be accomplished? By remaining always established in the pure light of spiritual consciousness that is being steadfast. Likewise regardless of gain which is accepting what one has not or preservation which protecting what one already possesses without any exertion for either. Established in the self denotes vigilance. Certainly it is not possible for one influenced by the dualities of opposites, embroiled merely in the acquisition and preservation of tangible things to transcend the three modes of material nature inadvertently.

Up until this verse the intelligence of yoga which is the individual consciousness attaining communion with the Ultimate consciousness and other matters regarding the three modes of material existence being goodness, passion and ignorance has been discussed. The Vedic scriptures give the outward appearance of having as their purpose in relating how those living entities in goodness, passion and ignorance can achieve the joys of the heavenly spheres. But the Vedic scriptures also contain confidential meanings as well and thus it has been instructed by Lord Krishna not to accept only the external form of the Vedic scriptures; but to understand the Vedic scriptures by the light of the confidential meanings.

It is also declared that unauthorised interpretations by those outside disciplic succession within the Vedic culture and of course to all the unqualified interpretations by those who are not even attempting to follow the Vedic culture must bring about doubts and confusion even if they do not deny the truth because although they may possess adequate academic intelligence they are not properly situated in spiritual intelligence.

In all the Vedic scriptures which include the Ramayana, the Puranas, Upanisads and Mahabharata, the Supreme Lord Krishna and His direct expansions and incarnations are continuously eulogised in the beginning, middle and end. All the Vedic scriptures speak of His form.

All of the Vedic scriptures and their revelations, the historical activities of the noble and the knowledge revealed regarding the soul are all based on dharma or eternal righteousness. What the Vedic scriptures speak as dharma is righteouness and whatever is contrary to righteousness is spoken of as adharma. Thus in the Vedic scriptures the supremacy of the Supreme Lord Krishna as ever residing within the heart of every living entity is declared and anything in harmony with this understanding in known as dharma or righteousness and anything contrary to this understanding is known as adharma or unrighteousness.

The Vedic scriptures are known for speaking about the three modes of material existence being the qualities of goodness, passion and ignorance because they give instructions about ameliorating the effect of these three modes of material existence. Taking full protection of the Vedic scriptures those of spiritual intelligence free themselves from the three modes of material existence and become fully devoted to the Supreme Lord Krishna. Because all of the qualities and attributes and activities of the Supreme Lord Krishna are in themselves the Ultimate Truth and also because he is situated in the heart of every living entity as the Ultimate Consciousness in the soul; meditating on Him incessantly situates one unceasingly in the Ultimate Truth. The Supreme Lord is within every living entity, recognising this eternal truth is spiritual intelligence and is understood to be an eternal principle of existence. This clearly elucidates that any idea or conception of being the same, non-different or one with him is categorically negated because it is not possible for anyone to be within the heart of every living entity; so the Supreme Lord simultaneous seperatness and oneness can thus be correctly comprehended.

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