2.52 When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.

2.52 See Comment under 2.53

**2.52** When your intellect crosses over the mire of delusion, then you will attain dispassion towards pleasures both heard of and yet to be heard. **Commentary:** 'When your intellect crosses over the mire of delusion' – To assume "I-ness" and "my-ness" in the body, and to assume "my-ness" in body-related entities such as parents, siblings, wife, children, objects, and substances, is 'delusion' (moha). This is because there is no inherent "I-ness" or "my-ness" in these bodies and such; it is merely assumed by oneself. To rejoice upon obtaining favorable objects, things, persons, events, etc., and to become agitated upon obtaining unfavorable objects, things, persons, etc.; to have inequality, partiality, envy, and other such defects in the world—in the family—all this is the 'mire' (kalilam), i.e., the quagmire. When the intellect gets stuck in this quagmire of delusion, a person becomes bewildered about what should be done. Then nothing becomes clear to him. Though itself conscious, it assumes "I-ness" and "my-ness" in inert objects like the body and thereby establishes a relationship with them. But in reality, the things with which it forges relationships cannot remain with it forever, nor can it remain with them forever. However, due to delusion, its vision does not turn towards this truth; on the contrary, it keeps forming new and varied relationships and gets increasingly entangled in the world. Just as a traveler, instead of reaching his destination, sets up camp along the way and spends his time in play, amusement, laughter, and jest, similarly, man gets engrossed here in accumulating perishable objects and deriving pleasure from them, and in having attachment (mamata) towards persons, family, etc., and deriving pleasure from them. This is the entrapment of his intellect in the mire of delusion. Are we to sit here for just a little while, assuming "I-ness" and "my-ness" in the body and having attachment in the family? Are we to remain deprived of our true progress (welfare) by staying stuck in these? We must not get entangled in these but accomplish our welfare—such firm determination itself is the crossing of the intellect over the mire of delusion. For, when such firm contemplation arises, the intellect will not get stuck holding onto worldly relationships; it will not cling to the world. There are two means to cross the mire of delusion: discrimination (viveka) and service (seva). When discrimination (described in 2.11-30) becomes sharp, it creates disinterest in unreal objects. If the mind becomes intent on serving others, on bringing happiness to others, then the strength to renounce one's own pleasure and comfort arises. The more intense the sentiment to bring happiness to others, the greater the renunciation of the desire for one's own pleasure. Just as when a disciple develops the desire to bring happiness to the guru, a son for the parents, or a servant for the master, then their desire for their own pleasure and comfort automatically and easily vanishes. Similarly, when a karma yogi develops the sentiment of serving the entire world, his desire for his own pleasure and enjoyment automatically vanishes. Through discrimination and contemplation, there is some difficulty in eradicating one's desire for enjoyment. The reason is that if the discrimination and contemplation are not extremely firm, they are effective only as long as enjoyments are not directly present. When enjoyments appear before him, the aspirant usually becomes unsettled upon seeing them. However, one who has the sentiment of service, even when the most excellent enjoyments come before him, utilizes that enjoyment in the service of others. Therefore, his desire for his own pleasure and comfort easily vanishes. Hence, the Lord has stated that karma yoga is superior (5.2), easier (5.3), and quicker in yielding perfection (5.6) compared to the yoga of knowledge (sankhya-yoga). 'Then you will attain dispassion towards what is to be heard and what has been heard' – All the enjoyments that a person has heard of, experienced, and thoroughly realized are included here under the term 'what has been heard' (śhrutasya). All the enjoyments that can be heard of, such as those in the heavenly realms, Brahmaloka, etc., are included here under the term 'what is to be heard' (śhrotavyasya). When your intellect crosses over the mire of delusion, then you will develop dispassion (vairāgya) towards these 'heard' worldly and 'to be heard' other-worldly enjoyments, towards these objects. The meaning is that when the intellect crosses over the mire of delusion, a sharp discrimination awakens in the intellect: the world is changing every moment, while I remain the same; therefore, how can I attain peace from this world? How can my sense of lack be removed? Then, dispassion automatically arises towards all objects, both 'heard' and 'to be heard'. Here, the Lord should have said 'enjoyed' (bhukta) instead of 'heard' (śhruta) and 'to be enjoyed' (bhoktavya) instead of 'to be heard' (śhrotavya). But the implication of not saying so is that the attraction towards objects, whether perceived or unperceived, in the world arises merely from hearing about them. Therefore, hearing is primary here. Even where the paths of knowledge and devotion are described for liberation from the world and its objects, 'hearing' (shravana) is stated to be primary. The meaning is that hearing is primary in becoming attached to the world and in becoming attached to the Supreme Self. The implication of saying 'when' (yadā) and 'then' (tadā) here is that there is no rule that dispassion towards these 'heard' and 'to be heard' objects will arise in so many years, months, or days. On the contrary, the very moment the intellect crosses over the mire of delusion, that very moment dispassion will arise towards the 'heard' and 'to be heard' objects, towards enjoyments. There is no delay in this.