Bhagavad Gita Chapter 2, Verse 41

English Translation

O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones have many branches indeed, and are innumerable.

Detailed Commentary

Explanation: "The resolute intellect here, O son of Kuru, is single." – The goal of a *Karma Yogi* practitioner is to attain *Samata* (equanimity). This *Samata* is the very nature (*svarūpa*) of *Paramātmā*. To attain the *Samata* which is the nature of *Paramātmā*, equanimity of the *antahkarana* (inner instrument) is the means, in which worldly attachment (*rāga*) acts as an impediment. The firm resolve to remove this *rāga* or to attain the *Paramātma Tattva* (essence of the Supreme Self) is called *Vyavasāyātmikā Buddhi*. This intellect (*buddhi*) is singular because it involves the renunciation of desires (*kāmanā*) for worldly objects. Whether it is the renunciation of desire for wealth or for honor and prestige, this renunciation is one and the same. However, there are many things to obtain, as a single thing can have many varieties, just as sweets have many types. Therefore, the desires for things are also manifold. In the *Gita*, *Vyavasāyātmikā Buddhi* is described in *Karma Yoga* (in this verse) and *Bhakti Yoga* (9.30), but it is not described in *Jnana Yoga*. The reason is that in *Jnana Yoga*, first the realization (*bodha*) of the true nature (*svarūpa*) occurs, and then the intellect automatically becomes resolute. In *Karma Yoga* and *Bhakti Yoga*, first the intellect's resolve (*nischaya*) occurs, and then the realization of the true nature follows. Therefore, in *Jnana Yoga*, knowledge (*jnana*) is paramount, while in *Karma Yoga* and *Bhakti Yoga*, resolve (*nischaya*) is paramount. "Multifold and endless are the intellects of the irresolute." – *Avyavasāyī* (irresolute) are those who possess *sakam bhāvanā* (desire-filled intentions) within them, and who are attached to enjoyment (*bhoga*) and accumulation (*sangraha*). Due to desire (*kāmanā*), the intellects (*buddhis*) of such people are infinite, and their intellects also possess infinite branches. For example, the thought of attaining a son – this is one intellect; and for this purpose, consuming medicine, chanting *mantras*, performing *anushthana* (rituals), receiving a saint's blessing, etc., are the infinite branches of that intellect. Similarly, the thought of attaining wealth – this is one intellect; and business, employment, theft, robbery, deception, fraud, etc., are the infinite branches of that intellect. In the intellects of such people, there is no firm resolve (*nischaya*) for the attainment of *Paramātmā*. Connection: Why the intellects of *avyavasāyī* people are infinite is explained in the following three verses.