Bg. 2.45

Give up all sādhanas of dharma, artha, kāma and mokṣa, and just take shelter of bhakti-yoga. That is the intention of this verse. The Vedas have the ability to reveal only karma and jṣāna and other topics composed of the three modes (traiguṇya viṣaya) for personal gratification. The suffix ya in traiguṇya viṣaya here denotes self-interest. This statement of course means that the majority of texts deal with material subjects. However the śrutis (Vedas) do say: bhaktir evainam nayati Bhakti alone leads to the Lord. Māṭhara Śruti [Note: This quotation is given in Prīti Sandarbha and attributed to the Māṭhara Śruti.] yasya deve parā bhaktir yathā deve tathā gurau One should have as much devotion in guru as one does in the Lord. Śvetāśvatara Upaniṣad 6.23 As well, the paṣcarātra and smṛti scriptures, and other Upaniṣads like the Gītā Upaniṣad and Gopāla Tāpanī Upaniṣad make nirguṇa-bhakti the subject of discussion. If the Vedas did not speak of bhakti at all, then bhakti could not be substantiated. Do not involve yourself with those statements of the Vedas dealing with jṣāna and karma affected by the three guṇas (nistraiguṇya bhava). But you should always follow the Vedic statements dealing with bhakti. By following those injunctions, you are free from fault: śruti-smṛti-purāṇādi-pāṣcarātra-vidhiṁ vinā aikāntikī harer bhaktir utpātāyaiva kalpyate Without following the rules of śruti, smṛti, purāṇas and paṣcarātra, pure bhakti to the Lord creates disaster. Bhakti Rasāmṛta Sindhu, 1.2.101 quoted from Brahma-yāmala By this, one can understand that the Vedas deal with both material and spiritual topics, topics involving the three guṇas and topics beyond the guṇas. But you should be devoid of the guṇas (nistraiguṇya bhava). By following the path of nirguṇa bhakti offered to Me, cross over the paths dealing with the three guṇas. Then, such a person will be free of the dualities (nirdvandaḥ) within the guṇas, such as respect and disrespect, and will remain with the eternal living entities (nitya sattva), My devotees. If one were to say that nitya sattva sthaḥ means to be situated in sattva guṇa, that would be a contradiction to the statement nistraiguṇya bhava. You will be free from the desire to acquire what you lack (yoga) and to protect what you have attained (kṣema), because of your taste for My bhakti-rasa. This is because I, out of affection for My devotee, carry the responsibility: yoga-kṣemaṁ vahāmy aham. (BG 9.22) You will be fixed in the intelligence given by Me (ātmavān). Here there will be an examination of the meaning of nistraiguṇya and traiguṇya. It is said in the Eleventh Canto of Bhāgavatam: mad-arpaṇaṁ niṣphalaṁ vā sattvicṁ nija-karma yat rājasaṁ phala-saṅkalpaṁ hiṁsā-prāyādi tāmasam Work performed as an offering to Me, (occasionally) without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance. SB 11.25.23 In this statement niṣphalam vā means “occasionally devoid of desires for the results of execution of duties.” kaivalyaṁ sattvicṁ jṣānaṁ rajo vaikalpikaṁ ca yat prākṛtaṁ tāmasaṁ jṣānaṁ man-niṣṭhaṁ nirguṇaṁ smṛtam Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental. SB 11.25.24 vanaṁ tu sāttviko vāso grāmo rājasa ucyate tāmasaṁ dyuta-sadanaṁ man-niketaṁ tu nirguṇam Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental.