BhG 2.45

traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna
nirdvaṃdvo nitya-sattva-stho niryoga-kṣema ātmavān

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syntax

he arjuna (O Arjuna),
vedāḥ (the Vedas) trai-guṇya-viṣayāḥ (whose subject is the three guṇas) [santi] (they are).
[tvam tu] (but you) nis-trai-guṇyaḥ (without relation to the three guṇas), nir-dvandvaḥ (without opposites), nitya-sattva-sthaḥ (who always stays in sattva), nir-yoga-kṣemaḥ (without [desire for] gain and comfort), ātmavān (composed) bhava (be).

grammar

traiguṇya-viṣayāḥ	–	traiguṇya-viṣaya 1n.3 m.; BV: yeṣām trayāṇāṁ guṇānāṁ viṣayo ‘sti te – whose subject is the three guṇas (from: tri – three; √grah – to take, guṇa – quality, virtue, thread, traiguṇya – from: tri-guṇa – related to the three qualities; √viṣ – to be active, to perform; viṣa – active, poison, viṣaya – sphere, territory, scope, sense object, subject);
vedāḥ	–	veda 1n.3 m. – the Vedas (√vid – to know, to understand);
nistraiguṇyaḥ	–	nistraiguṇya 1n.1 m. – without relation to the three guṇas (from: nis – out of, away from, without – mostly as prefix; tri – three; √grah – to take, guṇa – quality, virtue, thread, traiguṇya – from: tri-guṇa – related to the three qualities);
bhava	–	√bhū (to be) Imperat. P 2v.1 – be;
arjuna	–	arjuna 8n.1 m. – white, clear, Arjuna;
nirdvaṁdvaḥ	–	nirdvaṁdva 1n.1 m. – without opposites (from: nis – out of, away from, without – mostly as prefix; dva – two, dvaṁdva – two-two, pair of opposites);
nitya-sattva-sthaḥ	–	nitya-sattva-stha 1n.1 m. – yo nityaṁ sattve tiṣṭhati saḥ – one who always stays in sattva (from: nitya – continual, eternal; √as – to be, PPr sant – being, existing, true, the essence, abst. sattva – being, essence, wisdom, spirit, one of the three guṇas; √sthā – to stand, stha – suffix: being in);
niryoga-kṣemaḥ	–	niryoga-kṣema 1n.1 m.; BV: yasya yogaḥ ca kṣemaḥ ca nāsti saḥ – one who is without [desire for] gain and comfort (from: nis – out of, away from, without – mostly as prefix; √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy; kṣema – safety, peace, comfortable state);
ātmavān	–	ātmavant 1n.1 m. – having the self, composed (from: ātman – self; -mant / -vant – suffix denoting one who possesses);

textual variants

traiguṇya-viṣayā → traiguṇyo viṣayā / traiguṇa-viṣayā / tri-guṇya-viṣayā (whose scope is the state of three guṇas / whose scope is the three guṇas);
nistraiguṇyo → nistraiguṇye (in the state of lack of relation to the three guṇas);
nirdvaṁdvo → nirdvaṁdve (in the lack of opposites);
niryoga-kṣema → niryogaḥ kṣema (without gain, comfort);
ātmavān → ātmanaḥ (of the self);

commentaries

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Advice to the Yogin. The Lord now speaks of the result accruing to those lustful persons who are thus wanting in discrimination:		ya evaṃ viveka-buddhi-rahitāḥ teṣāṃ kāmātmanāṃ yat phalaṃ tad āha –
The Vedas treat of the triad of the gunas. Be, O Arjuna, free from the triad of the guṇas, free from pairs, free from acquisition and preservation, ever remaining in the Sattva (Goodness), and self-possessed.		*traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna* \| nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān \|\|2.45\|\|
The Vedas treat of the triad of the guṇas; saṁsara is their subject. You, on the other hand, had better be free from the triad of the guṇas, i.e., be without desires.		*traiguṇya-viṣayāḥ* traiguṇyaṃ saṃsāro viṣayaḥ prakāśayitavyaḥ yeṣāṃ te vedāḥ* traiguṇya-viṣayāḥ* \| tvaṃ tu nistraiguṇyo bhava arjuna, niṣkāmo bhava ity arthaḥ \|
Be free from pairs (dvandvas), from all mutually opposed objects which are the causes of pleasure and pain. Take your stand ever in the Sattva: practise purity.		*nirdvandvaḥ* sukha-duḥkha-hetū sa-pratipakṣau padārthau dvandva-śabda-vācyau \| tataḥ nirgataḥ nirdvandvo bhava \| *nitya-sattva-sthaḥ* sadā sattva-guṇāśrito bhava \|
To him who is anxious to acquire what has not been acquired and to preserve what has been already acquired, practice of virtue is impossible; wherefore be not anxious about new acquisitions or about the preservation of the old ones.		tathā niryoga-kṣemo* ’nupāttasya upādānaṃ yogaḥ, upāttasya rakṣaṇaṃ kṣemaḥ, yoga-kṣema-pradhānasya śreyasi pravṛttir duṣkarā ity ataḥ niryoga-kṣemo bhava* \|
Be also self-possessed: be guarded. This is the advice you have to follow when engaged in the performance of duty.		*ātmavān* apramattaś ca bhava \| eṣa tava upadeśaḥ sva-dharmam anutiṣṭhataḥ \|\|2.45\|\|

Rāmānuja

evam atyantālpa-phalāni punar-janma-prasavāni karmāṇi mātā-pitṛ-sahasrebhyo’pi vatsalatartayā ātmopajīvane pravṛttā vedaḥ kimarthaṃ vadanti ? kathaṃ vā vedoditāni tyājyatayā ucyante iti atra āha—traiguṇya iti | trayo guṇāḥ triguṇyaṃ sattva-rajas-tamāṃsi | sattva-rajs-tamaḥ-pracurāḥ puruṣāḥ traiguṇya-śabdenocyante | tad-viṣayā vedaḥ | tamaḥ-pracurāṇāṃ rajaḥ-pracurāṇāṃ sattva-pracurāṇāṃ ca vatsalataratayaiva hitam avabodhayanti vedaḥ | yady eṣāṃ sva-guṇānuguṇyena svargādi-sādhanam eva hitaṃ nāvabodhayanti, tadaiva te rajas-tamaḥ-pracuratayā sāttvika-phala-mokṣa-vimukhāḥ svāpekṣita-phala-sādhanam ajānantaḥ kāma-prāvaṇya-vivaśā anupāyeṣu upāya-bhrāntyā praviṣṭāḥ praṇaṣṭā bhaveyuḥ |
atas traiguṇya-viṣayā vedaḥ | tvaṃ tu nistraiguṇyo bhava | idānīṃ sattva-pracuras tvaṃ tad eva vardhaya | nānyonya-saṃkīrṇa-guṇa-traya-pracuro bhava | na tat prācuryaṃ vardhaya ity arthaḥ | nirdvandvaḥ nirgata-sakala-sāṃsārika-svabhāvaḥ | nitya-sattva-sthaḥ guṇa-dvaya-rahita-nitya-pravṛddha-sattva-stho bhava | katham iti cet, niryoga-kṣema ātma-svarūpa-tat-prāpty-upāya-bahir-bhūtānām arthānāṃ yogaṃ prāptānāṃ ca kṣemaṃ paripālanaṃ parityajya ātmavān bhava | ātma-svarūpānveṣaṇa-paro bhava | aprāptasya prāptir yogaḥ | prāptasya parirakṣaṇaṃ kṣemaḥ | evaṃ vartamānasya te rajas-tamaḥ pracuratā naśyati sattvaṃ ca vardhate

Śrīdhara

Madhusūdana

nanu sakāmānāṃ mā bhūd āśaya-doṣād vyavasāyātmikā buddhiḥ | niṣkāmānāṃ tu vyavasāyātmaka-buddhyā karma kurvatāṃ karma-svābhāvyāt svargādi-phala-prāptau jñāna-pratibandhaḥ samāna ity āśaṅkyāha traiguṇyeti | trayāṇāṃ guṇānāṃ karma traiguṇyaṃ kāma-mūlaḥ saṃsāraḥ | sa eva prakāśatvena viṣayo yeṣāṃ tādṛśā vedāḥ karma-kāṇḍātmakā yo yat-phala-kāmas tasyaiva tat-phalaṃ bodhayantīty arthaḥ | na hi saarvebhyaḥ kāmebhyo darśa-pūrṇamāsāv iti viniyoge ‚pi sakṛd-anuṣṭhānāt sarva-phala-prāptir bhavati tat-tat-kāmanāvirahāt | yat-phala-kāmanayānutiṣṭhati tad eva phalaṃ tasmin prayoga iti sthitaṃ yogasiddhy-adhikaraṇe | yasmād evaṃ kāmā-virahe phala-virahas tasmāt tvaṃ nistraiguṇyo niṣkāmo bhava | he arjuna ! etena karma-svābhāvyāt saṃsāro nirastaḥ |
nanu śītoṣṇādi-dvandva-pratīkārāya vastrādy-apekṣaṇāt kuto niṣkāmatvam ata āha nirdvandvaḥ | sarvatra bhaveti sambadhyate | mātrā-sparśās tv ity ukta-nyāyena śītoṣṇādi-dvandva-sahiṣṇur bhava | tasmiṃs tiṣṭhatīti tathā | rajas-tamobhyām abhibhūta-sattvo hi śītoṣṇādi-pīḍayā mariṣyāmīti manvāno dharmād vimukho bhavati | tvaṃ tu rajas tamasī abhibhūya sattva-mātrālambano bhava |
nanu śītoṣṇādi-sahane ‚pi kṣut-pipāsādi-pratīkārārthaṃ kiṃcid anupāttam upādeyam upāttaṃ ca rakṣaṇīyam iti tad-arthaṃ yatne kriyamāṇe kutaḥ sattva-sthatvam ity ata āha niryoga-kṣemaḥ | alabdha-lābho yogaḥ, labdha-parirakṣaṇaṃ kṣemas, tad-rahito bhava | citta-vikṣepa-kāri-parigraha-rahito bhavety arthaḥ | na caivaṃ cintā kartavyā katham evaṃ sati jīviṣyāmīti | yataḥ sarvāntaryāmī parameśvara eva tava yoga-kṣemādi nirvāhayiṣyatīty āha ātmavān | ātmā paramātmā dhyeyatvena yoga-kṣemādi-nirvāhakatvena ca vartate yasya sa ātmavān | sarva-kāmanā-parityāgena parameśvaram ārādhayato mama sa eva deha-yātrā-mātram apekṣitaṃ sampādayiṣyatīti niścitya niścinto bhavety arthaḥ | ātmavān apramatto bhaveti vā

Viśvanātha

tvaṃ tu catur-varga-sādhanebhyo virajya kevalaṃ bhakti-yogam evāśrayasvety āha traiguṇyeti | traiguṇyās triguṇātmikāḥ karma-jñānādyāḥ prakāśyatvena viṣayā yeṣāṃ te traiguṇya-viṣayā vedāḥ svārthe ṣyañ, etac ca bhūmnā vyapadeśā bhavanti iti nyāyenoktam | kintu bhaktir evainaṃ nayati iti | yasya deve parā bhaktir yathā deve tathā gurau ity ādi śrutayaḥ | pañcarātrādi-smṛtayaś ca gītopaniṣad-gopāla-tāpanyādy-upaniṣadaś ca nirguṇāṃ bhaktim api viṣayīkurvanty eva vedoktatvābhāve bhakter aprāmāṇyam eva syāt | tataś ca vedoktā ye triguṇamayā jñāna-karma-vidhayas tebhya eva nirgato bhava tān na kuru | ye tu vedoktā bhakti-vidhayas tāṃs tu sarvathaivānutiṣṭha | tad-anuṣṭhāne –
śruti-smṛti-purāṇādi-pāñcarātra-vidhiṃ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpyate ||
iti doṣo durvāra eva | tena sa-guṇānāṃ guṇātītānām api, vedānā-viṣayās traiguṇyā nistraiguṇyāś ca | tatra tvaṃ tu nistraiguṇyo bhava | nirguṇayā mad-bhaktyaiva triguṇātmakebhyas tebhyo niṣkrānto bhava | tata eva nirdvandvo guṇamaya-mānāpamānādi-rahitaḥ | ataeva nityaiḥ sattvaiḥ prāṇibhir mad-bhaktair eva saha tiṣṭhatīti tathā saḥ | nityaṃ sattva-guṇastho bhaveti vyākhyāyāṃ nistraiguṇyo bhaeti vyākhyāyāṃ virodhaḥ syāt | alabdha-lābho yogaḥ, labdhasya rakṣaṇaṃ kṣemas tad-rahitaḥ | mad-bhakti-rasāsvāda-vaśād eva tayor ananusandhānāt | yoga-kṣemaṃ vahāmy aham it bhakta-vatsalena mayaiva tad-bhāra-vahanāt | ātmavān mad-datta-buddhi-yuktaḥ | atra nistraiguṇya-traiguṇyayor vivecanam | yad uktam ekādaśe –
mad-arpaṇaṃ niṣphalaṃ vā sāttvikaṃ nija-karma yat |
rājasaṃ phala-saṅkalpaṃ hiṃsā-prāyādi tāmasam || [BhP 11.25.23]
niṣphalaṃ veti naimittikaṃ nija-karma-phalākāṅkṣyā-rahitam ity arthaḥ |
kaivalyaṃ sāttvikaṃ jñānaṃ rajo vaikalpikaṃ tu yat |
prākṛtaṃ tāmasaṃ jñānaṃ man-niṣṭhaṃ nirguṇaṃ smṛtam ||
vanaṃ tu sāttviko vāso grāmo rājasa ucyate |
tāmasaṃ dyuta-sadanaṃ man-niketaṃ tu nirguṇam ||
sāttvikaḥ kārako ‚saṅgī rāgāndho rājasaḥ smṛtaḥ |
tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ ||
sāttvikyādhyātmikī śraddhā karma-śraddhā tu rājasī |
tāmasy adharme yā śraddhā mat-sevāyāṃ tu nirguṇā ||
pathyaṃ pūtam anāyastam āhāryaṃ sāttvikaṃ smṛtam |
rājasaṃ cendriya-preṣṭhaṃ tāmasaṃ cārtidāśuci ||
sāttvikaṃ sukham ātmotthaṃ viṣayotthaṃ tu rājasam |
tāmasaṃ moha-dainyotthaṃ nirguṇaṃ mad-apāśrayam || [BhP 11.25.24-29] iti |
ity antena granthena traiguṇya-vastūny api bhaktyā svasmin kathañcit sthitasya traiguṇyasya nirjayo ‚py uktas tad-anantaram eva | yathā –
dravyaṃ deśas tathā kālo jñānaṃ karma ca kārakaḥ |
śraddhāvasthā-kṛtir niṣṭhā traiguṇyaḥ sarva eva hi ||
sarve guṇamayā bhāvāḥ puruṣāvyakta-dhiṣṭhitāḥ |
dṛṣṭaṃ śrutam anudhyātaṃ buddhyā vā puruṣarṣabha ||
etāḥ saṃsṛtayaḥ puṃso guṇa-karma-nibandhanāḥ |
yeneme nirjitāḥ saumya guṇājīvena cittajāḥ |
bhakti-yogena man-niṣṭho mad-bhāvāya prapadyate || [BhP 11.25.30-32]
tasmād bhaktyaiva nirguṇayā traiguṇyajayo nānyathā | atrāpy agre kathaṃ caitāṃs trīn guṇān ativartate iti praśne vakṣyate —
māṃ ca yo ‚vyabhicāreṇa bhakti-yogena sevate |
sa guṇān samatītyaitān brahma-bhūyāya kalpate || [Gītā 14.26]
śrī-svāmi-caraṇānāṃ vyākhyā ca – ca-kāro ‚trāvadhāraṇārthaḥ | mām eva parameśvaram avyabhicāreṇa bhakti-yogena yaḥ sevate ity eṣā |
nistraiguṇyo bhavārjuna nirdvandvo nityasattvastho niryogakṣema ātmavān

Baladeva

nanu phalanairapekṣyeṇa karmāṇi kurvāṇān api tāni sva-phalair yojayeyus tat svābhāvyāt tataḥ kathaṃ tad-buddheḥ sambhava iti cet tatrāha traiguṇyeti | trayāṇāṃ guṇānāṃ karma traiguṇyam | guṇa-vacana-brāhmaṇādibhyaḥ karmaṇi ca iti sūtrāt [Pāṇ 5.1.124] ṣyañ-sakāmatvam ity arthaḥ | tad-viṣayā vedāḥ karma-kāṇḍāni tvaṃ tu tac-chiro-bhūta-vedānta-niṣṭho nistraiguṇyo niṣkāmo bhava |
ayam arthaḥ – pitṛ-koṭi-vatsalo hi vedo ‚nādi-bhagavad-vimukhān māyā-guṇair nibaddhāṃs tad-guṇa-sṛṣṭa-sāttvikādi-sukha-saktān prati tat-kāmān anurudhya phalāni prakāśayan svasmiṃs tān viśrambhayati | tad-viśrambheṇa tat-pariśīlinas te tan-mūrdha-bhūtopanisat-pratīta-yāthātmya-niścayena tāṃ buddhiṃ yāntīti na cākāmitāny api tāny āpateyuḥ kāmitānām eva teṣāṃ phalatva-śravaṇāt | na ca sarveṣāṃ vedānāṃ traiguṇya-viṣayatvaṃ nistraiguṇyatāyā aprāmāṇikatvāpatteḥ |
nanu śītoṣṇādi-nivāraṇāya mātrāsparśās tu kaunteyety ādi vimarśena dvandva-saho bhava | tatra hetur nityeti | nityaṃ yat sattvam apariṇāmitvaṃ jīva-niṣṭhaṃ tat-sthas tad-vibhāvyety arthaḥ | tata eva niryogakṣemaḥ | alabdha-lābho yogaḥ labdhasya parirakṣaṇaṃ kṣemaṃ tad-rahito bhavety arthaḥ |
nanu kṣut-pipāse tathāpi vādhike iti cet tatrāha ātmavān iti | ātmā viśvambharaḥ paramātmā sa yasya dhyeyatayāsti tādṛśo bhavety arthaḥ | sa te deha-yātrāṃ sampādayed ity arthaḥ

translations

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