Bhagavad Gita Chapter 2, Verse 52

English Translation

When your mind will go beyond the turbidity of delusion, then you will acire dispassion for what has to be heard and what has been heard.

Detailed Commentary

।।2.52।। **Explanation** – 'Yada te mohakalilam buddhirvyatitarishyati' – Possessing ego (Ahamkara) and possessiveness (Mamata) towards the body, and attachment (Mamata) towards parents, siblings, spouse, children, objects, etc., is 'Moha' (delusion/attachment). This is because Ahamkara and Mamata do not truly reside within them; it is merely our perception. When favorable objects, persons, or events come our way, we become happy; and when unfavorable ones occur, we become anxious. In families, discords, partiality, envy, and other vices (vikaras) arise. All this is 'Kalila', a mire or quagmire. When the Buddhi (intellect) gets entangled in this mire of Moha, a person becomes bewildered. Then nothing becomes clear. The Buddhi gets trapped in this mire because, by having Ahamkara and Mamata towards inert things like the body, it presumes a relationship with them. But these things are not permanent. However, due to Moha, this fact is not noticed, and by forming more relationships, a person gets further entangled in Samsara (the world). Just as a traveler might pitch camp along the way, wasting time before reaching their destination, so too does a human being remain engaged in seeking happiness from transient things and family by developing Mamata towards them. This is the intellect getting stuck in the mire of Moha. We should not remain trapped here by having Mamata towards the body and family. We should not deprive ourselves of our spiritual progress (Unnati). We must rise above these and achieve our own well-being (Kalyana). Making a firm resolve is the intellect's way out of this mire of Moha. With such firm thoughts, the Buddhi will not get entangled in worldly relationships. There are two ways to emerge from the mire of Moha: Viveka (discrimination) and Seva (selfless service). When Viveka is sharp, it brings about disinterest (Aruchi) in unreal (Asat) subjects/objects. If the feeling of serving others arises in the mind, then renouncing one's own desires becomes easy. Just as a disciple has desires for their Guru, or a son for their parents, similarly, if there is a feeling of serving the world (Samsara), one's own desires will naturally cease. It is somewhat difficult to eradicate desires through Viveka-vichara (discriminative thought/inquiry). If wavering Viveka is not strong, a seeker (Sadhaka) becomes agitated when sense objects (Bhoga) appear before them. But a person with the spirit of Seva dedicates those very sense objects to the service of others. Therefore, their own desires for pleasure and comfort (Sukha-aaram) automatically vanish. That is why Bhagavan (Lord) has called Karma Yoga superior, easy, and quickly leading to Siddhi (perfection/attainment). 'Tada gantaasi nirvedam shrotavyasya shrutasya cha' – When the Buddhi crosses the mire of Moha, all these sense objects (Bhoga) fall under the categories of 'Shruta' (that which has been heard) and 'Shrotavya' (that which is yet to be heard). When your intellect crosses this mire, you will attain Vairagya (dispassion) from these worldly (aihlaokika) and other-worldly (parlaokika) enjoyments. When the Buddhi transcends Moha, it understands that Samsara is ever-changing and 'I' (the self) am constant. Then, Vairagya spontaneously arises towards all these subjects of 'Shruta' and 'Shrotavya'. Here, Bhagavan ought to have said 'Bhukta' (that which has been enjoyed) instead of 'Shruta', and 'Bhoktavya' (that which is to be enjoyed) instead of 'Shrotavya'. But the implication of not saying so is that the attraction in the world arises solely from hearing about it. Therefore, hearing is primary in these matters. Even in surrender to the world and to Paramatma (the Supreme Self), hearing is primary. The use of 'Yada' (when) and 'Tada' (then) here signifies that there is no fixed time for attaining Vairagya from the subjects of 'Shruta' and 'Shrotavya'. The very moment the intellect crosses the mire of Moha, Vairagya will manifest. There is no delay in this.