2.45 The Vedas deal with the three attributes (of Nature); be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites, and ever remain in the ality of Sattva (goodness), freed from (the thought of) acisition and preservation, and be established in the Self.

2.45 Traigunya-etc. The Vedas bind very much [only] by means of the three Strands and they do not bind on their own accord. For, the rituals prescribed in the Vedas, create bondage if they are performed with an intention of pleasure, or of (avoiding) pain, or with an illlusion of attachment. Hence the traid of Strands in the form of desire (or in a pleasing form) must be abandoned. If the present passage were intended to condemn the Vedas, then the act of fighting the battle in estion would be spoiled, because there is nothing other than the Vedas do not bind those, from whom the desire for fruit has completely gone. Because the Vedas alone are useful for proper knowledge in the case of those persons [free from the Strands] hence [the Lord] says-

2.45. The Vedas deal with the subjects of the three gunas. O Arjuna, free yourself from the three gunas, be free from all dualities, remain steadfastly established in the eternal Supreme Self, do not crave for acquisition or preservation, and be devoted to the Supreme alone. Commentary: "Traigunyavishaya vedah" – Here, the term 'Vedas' refers to that portion of the Vedas which describes the three gunas and their functions, i.e., the realms of enjoyment like heaven. The intention behind these words is not to criticize the Vedas, but rather to extol the glory of the desireless state. Just as describing glass alongside a diamond is not meant to criticize the glass, but to highlight the diamond's glory, similarly, the description of the desire-oriented aspect of the Vedas here is only to reveal the majesty of the desireless state, not for criticism. It is also not that the Vedas only describe the worldly activities born of the three gunas. The Vedas also describe the Supreme Self and the means to attain Him. "Nistraigunyo bhavarjuna" – O Arjuna! Renounce the desire for the world, which is the product of the three gunas, and become non-worldly, i.e., rise above the world. "Nirdvandvah" – To rise above the world, it is extremely essential to be free from dualities like attraction and aversion, etc., because these are indeed man's real enemies, i.e., they entangle him in the world (Gita 3.34). Therefore, be free from all dualities. Why is the Lord instructing Arjuna to become free from dualities? The reason is that dualities cause delusion and lead to entanglement in the world (Gita 7.27). Only when a seeker is free from dualities can he perform devotion with firmness (Gita 7.28). By becoming free from dualities, a seeker easily becomes liberated from worldly bondage (Gita 5.3). Freedom from dualities removes ignorance (Gita 15.5). By being free from dualities, a seeker, even while performing actions, does not become bound (Gita 4.22). The essence is that a seeker's spiritual practice becomes firm only by being free from dualities. Therefore, the Lord instructs Arjuna to become free from dualities. Another point: If there is attachment to any object, person, etc., in the world, then aversion will naturally arise towards other objects, persons, etc.—this is the rule. When this happens, there will be neglect of God—this is also a form of aversion. However, when a seeker develops love for God, then there will be no aversion towards the world; rather, there will be a natural detachment from the world. The first stage of this detachment will be that the seeker will not feel aversion in adverse situations; instead, there will be indifference. After indifference comes neutrality, and after neutrality comes complete detachment. In complete detachment, attraction and aversion are utterly destroyed. If examined subtly in this sequence, in indifference the impressions of attraction and aversion remain; in neutrality, the existence of attraction and aversion remains; but in complete detachment, neither the impressions nor the existence of attraction and aversion remain—there is a total absence of attraction and aversion. "Nityasattvasthah" – The means to be free from dualities is this: remain constantly established in that Supreme Self who is eternal, ever-present, and all-pervading. "Niryogakshemah" – Do not even desire acquisition or preservation; because for those who are devoted to Me alone, I Myself bear the burden of their acquisition and preservation (Gita 9.22). "Atmavan" – Be devoted solely to the Supreme Self. Have only the attainment of the Supreme Self as your goal. Connection: What will be achieved by becoming free from the three gunas, free from dualities, etc., is explained in the following verse.