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⮪ BG 2.43 Bhagwad Gita Kumara Vaishnava Sampradaya BG 2.45⮫

Bhagavad Gita Chapter 2 Verse 44

भगवद् गीता अध्याय 2 श्लोक 44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।2.44।।
 

हिंदी अनुवाद - स्वामी तेजोमयानंद

।।2.44।।उससे जिनका चित्त हर लिया गया है ऐसे भोग और एश्र्वर्य‌ मॆ आसक्ति रखने वाले पुरुषों के अन्तकरण मे निश्चयात्मक् बुद्धि नही हॊती अर्थात वे ध्यान का अभ्यास करने योग्य‌ नही होते।

Kumara Vaishnava Sampradaya - Commentary

Ramanuja. Bhagavad-Gita: chapter 2, verse 45 Here we see the word traigunya indicating the three qualities of material nature being goodness, passion and ignorance. This term refers to the three groups of living entities characterised under the influence of these three aforementioned qualities. If the Vedic scriptures did not address these three classes according to their predilections by prescribing the appropriate method for attainment of the heavenly spheres, then those living entities under the influence of passion and ignorance would be adverse to goodness unwittingly hindering their own progress. Also they would be in the dark as to how to advance themselves from their present position and being lost compounded by being full of desires they would fall into degradation falsely fancying it to lead the way to their goal; and in vain they would be ruined. Hence the Vedic scriptures contain all that the three classification of living entities possessing different qualities could desire. But ideally one should free themselves from passion and ignorance and devote oneself to increasing the quality of goodness fully. This increase should be pure without any dilution of passion and ignorance all intermixture should be fully purged. The word nirdvandvah means free from duality, devoid of any influence of material nature. Nitya-sattva- sthah is one who is ever wedded to increasing goodness without any trace of passion and ignorance. How is this to be accomplished? By being nir-yoga- ksema meaning one is completely unconcerned about acquiring any other advantage apart from the realisation of the soul and the means to effect that end. By this method one becomes atmavan or established in the soul. If one conducts oneself in this manner and remains fixed, the influence of passion and ignorance will cease and goodness will become predominant.