Gita 02.45 – Gain possession of the soul by giving up obsession with matter
trai-guṇya-viṣayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān (Bg 2.45)
Word-for-word:
trai-guṇya — pertaining to the three modes of material nature; viṣayāḥ — on the subject matter; vedāḥ — Vedic literatures; nistrai-guṇyaḥ — transcendental to the three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvaḥ — without duality; nitya-sattva-sthaḥ — in a pure state of spiritual existence; niryoga-kṣemaḥ — free from ideas of gain and protection; ātma-vān — 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.
Explanation:
Trai-guṇya-viṣayā vedā: The Vedas speak on subjects within the three modes of material nature.
Nistrai-guṇyo bhavārjuna: O Arjuna, transcend the three modes.
Nirdvandvo nitya-sattva-stho: Be free from dualities and firmly situated in constant goodness.
Niryoga-kṣema ātmavān: Be without anxiety for gain or protection and be a possessor of the Self.
In this section, Kṛṣṇa continues analyzing how Arjuna should act at the level of yoga. He has advised him not to be carried away by the flowery words of the Vedas. This is what Kṛṣṇa stated in 2.42–43—yām imāṁ puṣpitāṁ vācaṁ—these are flowery words, but do not become enamored by them.
Naturally, a question will arise in Arjuna’s mind—”But the Vedas are meant to be the guidebooks for humanity. How can I not follow them?”
In response, Kṛṣṇa explains that the Vedas deal with ‘trai-guṇya’—the three modes of material nature—but Arjuna must rise above them and become ‘nistrai-guṇya’.
This is the first explicit mention of the three modes in the Bhagavad-gītā, and they will be repeatedly discussed throughout the text. In fact, an entire chapter—the fourteenth chapter—is dedicated to them: Guṇatraya-vibhāga-yoga, the yoga of the division of the three modes. The seventeenth chapter, Śraddhātraya-vibhāga-yoga, also revolves around the three modes, analyzing the divisions of faith. Even the first half of the eighteenth chapter extensively examines various aspects of life through the lens of the three modes.
We will discuss the three modes in detail later, but essentially, they are both the building blocks of matter and the forces that bind the soul within it.
Here, Kṛṣṇa states that the Vedas deal with the three modes—trai-guṇya-viṣayā vedā. As mentioned earlier, these modes form the foundation of material existence.
In the same way, just as everything we see on a TV or movie screen is essentially formed by three primary colors—whether RGB (red, green, and blue) or RYB (red, yellow, and blue)—these colors combine to create not only various shades but also all the different forms of men and women and the actions that take place between them. Ultimately, everything on the screen is derived from just these three colors.
Similarly, everything that occurs at the material level is composed of the three modes in various combinations. These modes are not just the fundamental components of matter—they also function as subtle forces that shape the interaction between consciousness and matter.
The soul is influenced by the different modes, and accordingly, it acts in this world and becomes entangled. Under the mode of passion, the soul is drawn toward certain things; under ignorance, it becomes passive and lethargic; and under goodness, it becomes introspective and thoughtful.
We will discuss this subject in detail later, but here, Kṛṣṇa is stating that the Vedas deal with the three modes. This means that the Vedas are intended to guide us and keep us on the path of dharma while we remain within material existence.
We must go beyond the three modes. The ātma is transcendental to them, and to realize the ātma, one must rise above their influence. Therefore, Kṛṣṇa instructs Arjuna: nistrai-guṇyo bhavārjuna—transcend the three modes.
The modes create dualities. If we consider a TV screen and imagine being colorblind—unable to perceive the attractive colors displayed—then nothing would either appeal to us or horrify us. Similarly, by rising above the influence of the modes, we become nirdvandvaḥ—free from dualities.
If we transcend the three modes, the patterns of various things and their corresponding responses no longer affect us. We rise above them. This does not mean we become blind to the world, but rather, because we attain a higher satisfaction and a deeper meaning in life, we are no longer allured by these temporary influences.
‘Nirdvandvaḥ’ means rising above the dualities created by the modes. ‘Nitya-sattva-stho’ means being firmly established in constant goodness. The word ‘sattva’ can mean goodness, but it can also simply mean existence. In essence, both meanings are interconnected, as true existence is realized in a state of goodness.
Constant goodness is not possible at the material level because the modes are in constant competition, each influencing and contaminating the others. Even if one is predominantly in the mode of goodness, it inevitably gets affected by passion and ignorance in this world.
To be ‘nitya-sattva-stho’, one must not only be established in goodness but must rise beyond it to pure goodness—transcendence. Additionally, if sattva is understood as existence, then nitya-sattva-stho implies eternal existence, which is possible only at the transcendental, spiritual level. In either sense, Kṛṣṇa is instructing Arjuna to become situated beyond the material modes—at the spiritual level.
‘Niryoga-kṣema ātmavān’—do not be concerned with material gain or security. Instead, focus on being ātmavān. Ātmavān is a deeply instructive and profound word. The suffix -vān typically denotes possession—dhanavān, one who possesses wealth; jñānavān, one who possesses knowledge; bhāgyavān, one who possesses fortune. Similarly, Bhagavān refers to the possessor of opulences—specifically, the six defining opulences that characterize the Supreme, all-attractive Bhagavān, Kṛṣṇa.
Ātmavān means the possessor of the soul. But if we are the soul, what does it mean to become ātmavān? How can we possess ourselves? Here, “possessor” is used more in the sense of being in control of our awareness. Just as we sometimes ask, “Are you in possession of your senses?”—meaning, “Are you thinking clearly and sensibly?”—similarly, ātmavān refers to one who is self-aware, self-controlled, and firmly situated in spiritual realization.
To be in possession of one’s senses means to be properly aware. Similarly, ātmavān means to be in possession of one’s ātma—to be fully aware of one’s spiritual identity and to recognize that the ātma is our true wealth. It is the realization that the soul is the real “I” and that we must remain situated at the spiritual level. By doing so, we can experience the highest happiness.
Ātmavān means to hold on to the soul—to remain firmly rooted in spiritual awareness and the understanding that “I am the soul” and that my true life exists at the level of the soul. To hold on to this realization means to recognize that spiritual awareness is our real wealth and to not let material concerns or the fluctuations of worldly life deprive us of it.
Kṛṣṇa tells Arjuna that the pursuit of heaven and good karma will keep him materially conscious and spiritually dispossessed. Here, “Vedas” does not refer to all Vedic literature in a universal sense but specifically to the four Vedas, which primarily focus on karma-kāṇḍa—ritualistic activities for material rewards.
Kṛṣṇa advises Arjuna not to be caught in seeking material results through religious practices. Instead, he should rise above such pursuits and not be allured by the promises of the Vedas that emphasize material gain. He must transcend the modes that influence him internally and psychologically, and become established at the eternal, spiritual level.
To achieve this, one must recognize that the ātma is the true treasure. Hold on to that treasure, nurture and strengthen your connection with it, and ultimately, it will become your eternal wealth.
Thank you.
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