2.44 For those who are attached to pleasure and power, whose minds are drawn away by such teaching, ï1thatï1 determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state).

2.42-44 Yam imam etc., upto na vidhiyate. Those, who crave for objects of desire, speak, on their own accord, of this flowery Vedic speech which is pervaded by the fruits i.e., the heaven in the future; and who, hence, desire the action itself as the fruit of their birth - these are men without insight. further, having their mind carried away by the same Vedic sentence imagined by themselves, these persons, eventhough they are endowed with the determinate knowledge, are not fit for concentration, because they do not decide this (concentration) as a fruit [of their action]. This is the purport of the traid of these verses.

2.44. In those whose minds have been carried away by that flowery speech (described in previous verses), i.e., who are drawn towards sensual pleasures and who are intensely attached to enjoyments and worldly prosperity, there is no resolute intellect fixed on the Supreme Self. Commentary: 'Whose minds have been carried away' – Their minds have been captivated by that speech described in the preceding verses, speech which proclaims that there is immense pleasure in heaven, divine gardens, celestial nymphs, and nectar. By such speech, their minds are drawn towards those enjoyments. 'Attached to enjoyments and worldly prosperity' – The five sense objects of sound, touch, form, taste, and smell; the comfort of the body; and the prestige and fame derived from them – the act of deriving pleasure through these is called 'bhoga' (enjoyment). The accumulation of material objects, money, houses, etc., for the sake of such enjoyments is called 'aishvarya' (prosperity). Those who have attachment, fondness, and attraction towards these enjoyments and prosperity, i.e., those who consider them of great importance, are referred to as 'bhogaishvaryaprasaktānām'. Those who remain engrossed only in enjoyments and prosperity possess demonic wealth. The reason is that 'asu' means the vital breaths, and those who seek to sustain these vital breaths, those devoted to nourishing the life-force, are called 'asuras' (demons). They, upholding the primacy of the body, desire to enjoy pleasures either here or in heaven (see note p. 80). 'Resolute intellect is not established in samadhi' – The resolute intellect that understands the true purpose of human birth, for which the human body has been obtained – which is to attain the Supreme Self alone – such intellect is not found in those people. The essence is that due to the impressions left by enjoyments already experienced, those that can be experienced, those heard about, and those that can be heard of, there remains a stain upon the intellect. Because of this stain, the firm determination to become completely detached from the world and proceed solely towards the Supreme Self does not arise. Similarly, those attached to the enjoyment born of pride – "I am learned, I am knowledgeable" – derived from the accumulation of the many worldly sciences, arts, etc., also lack a firm resolve for attaining the Supreme Self. Special Point: The supremely compassionate Lord has graciously endowed this human body with a unique power of discrimination by which one can rise above pleasure and pain, accomplish one's own liberation, and by serving all, bring even God under one's control. Herein lies the fulfillment of the human body. However, to disregard this God-given power of discrimination and become attached to perishable enjoyments and accumulations is animal-like intellect. Because animals and birds are also engrossed in enjoyments. If a human being similarly remains engrossed in enjoyments, then what difference remains between animals/birds and a human? Animals and birds are born for enjoyment; therefore, the question of duty does not arise before them. But human birth is obtained solely for fulfilling one's duty and accomplishing one's liberation, not for indulging in enjoyments. Therefore, whatever favorable or unfavorable circumstances arise before a human being, they are all means for spiritual practice, not materials for enjoyment. Those who consider them as materials for enjoyment do not possess a resolute intellect fixed on the Supreme Self. In reality, worldly objects do not obstruct the journey towards the Supreme Self. Rather, it is the importance given to enjoyments, which is currently entrenched within the heart, that causes the obstruction. Enjoyments themselves do not entangle as much as the importance attached to them does. In entanglement, one's own inclination and intention hold primacy. If someone, while retaining an inclination for enjoyments and accumulation, desires to attain the Supreme Self, then not only is the attainment of the Supreme Self far off, but even a firm resolve for that attainment cannot arise. The reason is that where there is an inclination to proceed towards the Supreme Self, there also exists an inclination for enjoyments. As long as there is an inclination for enjoyments and accumulation, for prestige, honor, and comfort, no one can fix a single-pointed resolve and become absorbed in the Supreme Self, because their inner being has been carried away by the inclination for enjoyments; whatever energy they had has become engaged in enjoyments and accumulation. Connection: To establish any point firmly, first both its aspects are placed before, and then it is established. Here, the Lord wishes to establish the state of desirelessness (nishkāma bhāva). Therefore, having described those with desire-motivated action (sakāma bhāva) in the preceding three verses, He now, in the upcoming verse, inspires towards being desireless.