त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।
2.45 O Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three alities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the ality of sattva, without (desire for) acisition and protection, and self-collected.
2.45 The word Traigunya means the three Gunas - Sattva, Rajas and Tamas. Here the term Traigunya denotes persons in whom Sattva, Rajas and Tamas are in abundance. The Vedas in prescribing desire-oriented rituals (Kamya-karmas) have such persons in view. Because of their great love, the Vedas teach what is good to those in whom Tamas, Rajas and Sattva preponderate. If the Vedas had not explained to these persons the means for the attainment of heaven etc., according to the Gunas, then those persons who are not interested in liberation owing to absence of Sattva and preponderance of Rajas and Tamas in them, would get completely lost amidst what should not be resorted to, without knowing the means for attaining the results they desire. Hence the Vedas are concerned with the Gunas. Be you free from the three Gunas. Try to acire Sattva in abundance; increase that alone. The purport is: do not nurse the preponderance of the three Gunas in their state of inter-mixture; do not cultivate such preponderance. Be free from the pairs of opposites; be free from all the characteristics of worldly life. Abide in pure Sattva; be established in Sattva, in its state of purity without the admixture of the other two Gunas. If it is estioned how that is possible, the reply is as follows. Never care to acire things nor protect what has been acired. While abandoning the acisition of what is not reired for self-realisation, abandon also the conservation of such things already acired. You can thus be established in self-control and thery become an aspirant after the essentail nature of the self. Yoga is acisition of what has not been acired; Ksema is preservation of things already acired. Abandoning these is a must for an aspirant after the essential nature of the self. If you conduct yourself in this way, the preponderance of Rajas and Tamas will be annihilated, and pure Sattva will develop. Besides, all that is taught in the Vedas is not fit to be utilised by all.
Traigunyavishayaa vedaa nistraigunyo bhavaarjuna; Nirdwandwo nityasatwastho niryogakshema aatmavaan.
trai-guṇya—of the three modes of material nature; viṣhayāḥ—subject matter; vedāḥ—Vedic scriptures; nistrai-guṇyaḥ—above the three modes of material nature, transcendental; bhava—be; arjuna—Arjun; nirdvandvaḥ—free from dualities; nitya-sattva-sthaḥ—eternally fixed in truth; niryoga-kṣhemaḥ—unconcerned about gain and preservation; ātma-vān—situated in the self