Bg 2.51
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā
manīṣiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gacchanty
anāmayam
Bg 2.52
yadā te moha-kalilaṁ buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ śrotavyasya śrutasya
ca
Bg 2.53
śruti-vipratipannā te yadā sthāsyati
niścalā
samādhāv acalā buddhis tadā yogam avāpsyasi
Translation:
51. The wise, possessed of knowledge, having abandoned the fruits of
their actions, freed from the fetters of birth, go to the state which is beyond
all evil.
52. When your intellect crosses beyond the mire of delusion, then
you shall attain to indifference as to what has been heard and what is yet to
be heard.
53. When your intellect, though perplexed by what you have heard,
shall stand immovable and steady in the Self, then you shall attain
Self-realisation.
Commentary Excerpts:
Being a man of action, extremely intelligent, and having not yet
developed any blind faith in Lord Krishna's divine potentialities, Arjuna still
questions mentally, and the Lord, anticipating his doubt, explains here why a
man of true devotion to work should act, and with perfect evenness of mind
strive to achieve. The wise, meaning those who know the art of true living,
undertake all work, maintaining in themselves the full evenness of mind, and thus
abandon all anxieties for the fruits of their actions. These two conditions, under which the wise work, bring out fully the
picture of an individual who acts renouncing both ego and ego-motivated
desires.
By identifying with the agitations of the mind, the ego is born,
and, the ego so born gets riddled with desires as it gets anxious for the
fruits-of-its actions. When one works with neither ego nor desires, one
achieves vasana purgation; this is possible only when one always has the Higher
Goal in view.When the intellect crosses over the morass of delusion, when it
sloughs off its delusions, the stanza here assures Arjuna, that it will develop
a disgust, "FOR ALL THAT IS ACTUALLY HEARD AND THAT IS YET TO BEHEARD." Here the term "WHAT IS YET TO BE HEARD" must
be understood as a representative term standing for all "sense experiences
that are yet to be experienced."
Naturally so; when the intellect becomes
purer then it loses all its erstwhile charm for sense experiences --- what it
had before, and what it may gain in the future. Essentially Godly and Divine,
Spiritual Consciousness seems to fall under a self-delusion, which, when analysed,
becomes perfectly evident as to its effects. This cause of delusion is
conceived of as the indescribable power called Maya. Like unmanifested
electricity, Maya, as such, is not perceptible except in its different
manifestations. It is a phenomenon that can be fully estimated and accounted for
through its varied expressions.
Observing and analysing the effects of Maya within the constitution
of all individualised and embodied souls, the Vedantic masters have beautifully
concluded that it comes to play in two distinct modes of expression, at two different
layers of the human personality. Thus, at the intellectual level it expresses itself
as a film of doubt and hesitation in its understanding, or experiencing, of the
Self
in us. This expression Maya is termed by the Masters as the
"Veiling-Power" (Avarana-Shakti). Due to this mist of ignorance, that
envelops the intellect, when it is unconscious of the Spiritual Reality behind
it,the mind starts projecting forth the world of the not-Self and superimposes
upon it two firm ideas that: (a) "it is true" (Satyattwa), and (b)
that "I am nothing other than the projected world" (Atmabuddhi). This
is Maya's expression as "Projecting-Power" (Vikshepa-Shakti). In this
stanza it is said that, once the intellect in us is purified through the art of
steady-work, called 'Devotion through Work,' it becomes possible for it to peep
over the veil of ignorance that separates it from the splendour of the
Spiritual Entity.
Sources: Vedabase.com; The Holy Geeta
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