Arjuna raises a question, saying, ‘You are presenting all these teachings, but they are all derived from the Vedas. Even though you view them as leading to attachment, they are considered Apashchita (intelligent) and are mentioned in the Vedas.’ Krishna responds affirmatively, stating that although the teachings are indeed present in the Vedas, one needs to transcend the influence of the three modes of material nature and go beyond the limitations of Vedic teachings regarding the modes.
BG 2.45
nistrai-gunyo bhavarjuna
SYNONYMS
trai–gunya — pertaining to the three modes of material nature; vishayah — on the subject matter; vedah — Vedic literatures; nistrai–gunyah — transcendental to the three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvah — without duality; nitya–sattva–sthah — in a pure state of spiritual existence; niryoga–kshemah — free from ideas of gain and protection; atma–van — established in the self.
TRANSLATION
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
Trai-gunya-vishaya veda refers to the Vedas discussing subjects related to the three modes (trai-gunya). In the Bhagavad Gita, Lord Krishna advises Arjuna to transcend the three modes and become nistrai-gunyo, beyond the influence of the modes. He further instructs Arjuna to become nirdvandvo, free from dualities, and nitya-sattva-stho, situated in eternal goodness. In this world, sattva (goodness) also implies existence. Thus, Krishna advises Arjuna to be situated in spiritual existence, nitya-sattva.
Krishna also emphasizes that Arjuna should be niryoga-kshema atmavan, without concerns for gain and protection. Gain here refers to further material profit, and protection implies the preservation of worldly possessions. Krishna advises Arjuna to go beyond these considerations. The term atmavan means possessor of the soul. While we are souls by nature, being atmavan means becoming spiritually aware. A person may possess wealth and come from an aristocratic family, but if they are intoxicated or blinded by material desires, they may lack spiritual awareness. However, when one is freed from such blindness, they understand their true purpose and act accordingly based on spiritual understanding. Thus, becoming atmavan means acting on the spiritual platform.
To achieve this spiritual awareness, one needs to transcend the three modes (nistrai-gunyo), which keep us bound in material existence. The knowledge provided in the Bhagavad Gita, particularly the practice of Karma Yoga, helps in going beyond the modes. In the section from 2.38 to 2.46, Krishna contrasts Karma Kanda (the path of fruitive activities) with Karma Yoga (the path of selfless action). He highlights that by becoming situated on the spiritual platform, one becomes atmavan. Krishna advises Arjuna to transcend dualities and be situated in nitya-sattva, which refers to the eternal existence on the transcendental platform. He further instructs Arjuna not to worry about gains and losses (niryoga-kshema) but instead remain focused on the spiritual path. By following these instructions, one can become atmavan, situated on the spiritual platform.
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