Bhagavad Gita Chapter 2, Verse 44

English Translation

One-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by that (speech).

Detailed Commentary

**Explanation of Verse 2.44:** 'Taya apahṛtacetasām'—Whose minds have been influenced by the flowery speech described in the previous verses; that is, whose minds have been drawn towards enjoyments (bhogas) by speech suggesting great happiness in Svarga (heaven), divine Nandanavana (celestial garden), Apsaras (celestial nymphs), and Amrita (nectar). 'Bhogaiśvarya-prasaktānām'—The five sense objects: sound, touch, form, taste, and smell; taking pleasure through bodily comfort, honor, and fame is called Bhoga (enjoyment). The accumulation of material things, money, houses, etc., for these enjoyments is called Aiśvarya (opulence). Those who have attachment, fondness, and attraction for these Bhoga and Aiśvarya—that is, those who deem them of great importance (mahattva-buddhi)—are referred to as 'Bhogaiśvarya-prasaktānām'. Those who are constantly engaged in Bhoga and Aiśvarya possess āsurī sampatti (demoniac qualities). Because 'asu' refers to the vital breaths (prāṇas), and those who wish to sustain these prāṇas, those devoted to nourishing the prāṇas, are called 'asura'. They prioritize the body and desire to enjoy the pleasures of this world or Svarga. 'Vyavasāyātmikā buddhiḥ samādhau na vidhīyate'—The resolute intellect (vyavasāyātmikā buddhi) which aims for the true goal of human birth—to attain Paramātma (the Supreme Self), for which the human body has been given—is not present in such people. Due to the impurities (malinatā) in the intellect caused by the saṁskāras (impressions) of past enjoyments, present potential enjoyments, heard-of enjoyments, and yet-to-be-heard enjoyments, there is no firm resolve (dṛḍha niścaya) to become completely detached from the world and move towards the one Paramātma. Even those attached to the pleasure born of ego (abhimāna-janya sukha) from accumulating worldly knowledge (vidyā), arts (kalā), etc., believing 'I am learned,' 'I am knowledgeable,' do not have the resolve to attain Paramātma. **Special Note** The supremely compassionate Bhagavan has, out of grace, bestowed upon this human body a unique power of discrimination (viveka śakti) through which one can rise above pleasure and pain, achieve one's liberation (uddhāra), and reach Bhagavan by serving everyone. This is the true purpose (sārthakatā) of the human body. However, to disrespect this divine gift of viveka śakti and become attached to perishable enjoyments (bhogas) and accumulation (saṅgraha) is animalistic intellect (paśu-buddhi), because even animals and birds are engaged in enjoyments. In such a case, if humans also remain solely engrossed in enjoyments, what difference remains between animals and humans? Animals and birds belong to a 'bhoga yoni' (a species meant for experiencing karma), so the question of duty (kartavya) does not arise for them. But human birth is solely granted for fulfilling one's duty and achieving one's liberation, not for indulging in enjoyments. Therefore, every favorable or unfavorable situation that comes before a human being is a means (sādhana sāmagrī), not an object of enjoyment (bhoga sāmagrī). Those who consider it as bhoga sāmagrī do not possess a resolute intellect (vyavasāyātmikā buddhi) fixed on Paramātma. In reality, worldly objects do not obstruct one's path towards Paramātma; rather, it is the ingrained perception of the importance (mahattva) of enjoyments in the inner consciousness (antaḥkaraṇa) that creates the obstruction. Enjoyments themselves do not hinder as much as the perceived importance of enjoyments does. If one desires to attain Paramātma while still retaining a liking (ruci) for enjoyments and accumulation, then not only the attainment of Paramātma is distant, but even the resolve (niścaya) to attain Him cannot be established. Where there is a liking to move towards Paramātma, there is also a liking for enjoyments. As long as there is a liking for enjoyments and accumulation, no one can resolutely engage in Paramātma, because their inner consciousness has been captivated by the liking for enjoyments. **Connection** To strengthen an argument, both sides are first presented, and then the argument is reinforced. Here, Bhagavan wishes to establish the state of niṣkāma bhāva (desireless action); therefore, after describing those with sakāma bhāva (desire-driven action) in the preceding three verses, He now inspires desirelessness in the upcoming verse.