2.41

।।2.41।। व्यवसायात्मिका निश्चयस्वभावा एका एव बुद्धिः इतरविपरीतबुद्धिशाखाभेदस्य बाधिका सम्यक्प्रमाणजनितत्वात् इह श्रेयोमार्गे हे कुरुनन्दन । याः पुनः इतरा विपरीतबुद्धयः यासां शाखाभेदप्रचारवशात् अनन्तः अपारः अनुपरतः संसारो नित्यप्रततो विस्तीर्णो भवति प्रमाणजनितविवेकबुद्धिनिमित्तवशाच्च उपरतास्वनन्तभेदबुद्धिषु संसारोऽप्युपरमते ता बुद्धयः बहुशाखाः बह्व्यः शाखाः यासां ताः बहुशाखाः बहुभेदा इत्येतत्। प्रतिशाखाभेदेन हि अनन्ताश्च बुद्धयः । केषाम् अव्यवसायिनां प्रमाणजनितविवेकबुद्धिरहितानामित्यर्थः।।येषां व्यवसायात्मिका बुद्धिर्नास्ति ते

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2.41 Here, i.e., in every ritual sanctioned by the scriptures, the Buddhi or disposition of mind marked by resolution, is single. The Buddhi marked by resolution is the Buddhi concerned with acts which must be performed by one desirous of release (and not any kind of work). The term 'Vyavasaya' menas unshakable conviction: this Buddhi (disposition of mind) comes out of prior determination about the true nature of the self. But the Buddhi concerning the performance of rituals of fulfill certain desires, is marked by irresolution; because here only this much knowledge of the self is sufficient - 'the self (as an entity) exists differently from the body.' Such a general understanding is sufficient to alify for performing acts giving fulfilment of certain desires. It does not reire any definite knowledge about the true nature of the self. For, even if there is no such knowledge, desires for heaven etc., can arise, the means for their attainment can be adopted, and the experience of those fruits can take place. For this reason there is no contradiction in the teaching of the scriptures. [The contradiction negated here is how can the same scriptural acts produce different results - fulfilment of desires and liberation. The difference in the disposition of the mind accouts of it.] The Buddhi (mental disposition) marked by resolution has a single aim, because it relates to the attainment of a single fruit. For, as far as one desiring release is concerned, all acts are enjoined only for the accomplishment of that single fruit. Therefore, since the purpose of the scriptures here is one only (i.e., liberation), the Buddhi regarding all rituals taught in the scriptures too is only one, as far as liberation-seekers are concerned. For example, the set of six sacrifices, beginning with Agneya with all their subsidiary processes (though enjoined in different passages) forms the subject of a single injunction, as they are all for the attainment of a single fruit. Conseently the Buddhi concerning these is one only. The meaning of the verse under discussion must be construed in the same manner. But the Buddhi of the irresolute ones who are engaged in rituals for winning such fruits as heaven, sons, cattle, food etc., are endless, frutis being endless. In rituals like Darsapurnamasa (new moon and full moon sacrifice), even though attainment of a single fruit (heaven) is enjoined, there accrues to these the character of having many branches on account of the mention of many secondary fruits as evidenced by such passages as, 'He desires a long life.' Therefore the Buddhi of irresolute ones has many branches and are endless. The purport is: In performing obligatory and occasional rituals, all fruits, primary and secondary, promised in the scriptures, should be abandoned, with the idea that release or salvation is the only purpose of all scripture-ordained rituals. These rituals should be performed without any thought of selfish gains. In addition, acts motivated by desires (Kamya-karmas) also should be performed according to one's own capacity, after abandoning all desire for fruits and with the conviction that they also, when performed in that way, form the means for attainment of release. They should be looked upon as eal to obligatory and occasional rites suited to one's own station and stage in life. Sri Krsna condemns those who perform acts for the attainment of objects of desire:

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2.41 व्यवसायात्मिका onepointed? बुद्धिः determination? एका single? इह here? कुरुनन्दन O joy of the Kurus? बहुशाखाः manybranched? हि indeed? अनन्ताः endless? च and? बुद्धयः thoughts? अव्यवसायिनाम् of the irresoulte.Commentary Here? in this path to Bliss there is only one thought of a resolute nature there is singleminded determination. This single thought arises from the right source of knowledge. The student of Yoga collects all the dissipated rays of the mind. He gathers all of them through discrimination? dispassion and concentration. He is free from wavering or vacillation of the mind.The worldlyminded man who is suck in the mire of Samsara has no singleminded determination. He entertains countless thoughts. His mind is always unsteady and vacillating.If thoughts cease? Samsara also ceases. Mind generates endless thoughts and this world comes into being. Thoughts? and names and forms are inseparable. If the thoughts are controlled? the mind is controlled and the Yogi is liberated.

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