त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।
।।2.45।। हे अर्जुन वेदों का विषय तीन गुणों से सम्बन्धित (संसार से) है तुम त्रिगुणातीत? निर्द्वन्द्व? नित्य सत्त्व (शुद्धता) में स्थित? योगक्षेम से रहित और आत्मवान् बनो।।
If the rewards like heaven are of such an impermanent nature then why do the Vedas which are eternally perfect and beneficial for all beings enjoin practices aimed at achieving heavenly spheres. To answer this Lord Krishna states that the Vedic scriptures deals with the three modes of material nature which are goodness, passion and ignorance and all beings are born into these three modes of material nature. Some beings have a preponderance for goodness, others for passion and others for ignorance while some are mixed. These modes are conditioned within the mind and they typify the three types of created beings. With exception of the Upanisads the Vedic scriptures dealing with the three modes gives prescribed activities and their results. Whatsoever one desires to obtain in heaven the prescription is enjoined for them to achieve it and the description of the various rewards are eulogised as well as the rituals for their fulfilment. If the Vedas were not to reveal and elaborate a way for those within the three modes to benefit themselves according to the three modes of material nature. Then those locked in the cycle of birth and death would forfeit both their opportunities. Firstly unaware of the reward of liberation beyond the three modes and thus being oblivious to it would miss it altogether and secondly if their was no material goal which they could strive for they would lose faith in spiritual knowledge without rituals and practices giving them the means to acquire their cherished goals such as heavenly delights and thus they would lose both chances bequeathed to them with birth into material existence. So it is justly so that the Vedic scriptures deal with the three modes of material nature as they explain the rituals that bring benefits for all those subject to the influence of these modes. But Lord Krishna is instructing through Arjuna to be free from desires of reward and go beyond the influence of the three modes maintaining no faith in heaven and the rituals prescribed for enjoyment therein for these things are temporary even though they are enjoined in the scriptures. It may be put forth that one may become indifferent to heavenly delights but that the basic requirements for human existence such as food, clothing and shelter which are also veritable modifications of the three modes of material nature are impossible to ignore and become indifferent too. In answer to this Lord Krishna explains to be free from dualities like praise and blame, heat and cold, pleasure and pain. Being free from them means being unattached to them. How is this to be done? By enduring them and becoming established in pure spiritual consciousness. Its characteristic is patience and endurance uninfluenced by passion or covered by ignorance. One should always be tempered by patience for one without patience is easily overpowered by passion and ignorance and becomes uncontrolled and fearful in situations involving the three modes of material nature. So we should overcome the hindrances of passion and ignorance and maintain a balanced state of equilibrium. But in all this one with worldly possessions desirous of increasing and protecting them may wonder how they may maintain themselves in the material nature. To this Lord Krishna reiterates niryoga-ksema become free from conceptions of acquisition and preservation. But how then would one sustain their lives? By atmavan firmly established in spiritual consciousness of the soul. The essence is to understand that the Supreme Lord is the fulfiller and bestower of all desires. So one should only seek His refuge and accept His shelter. Never fear nor seek any other succour from any other source for the Supreme Lord will provide all sustenance and maintenance to those who understanding Him are fully surrendered.