यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।
yadā te moha‑kalilaṁ buddhiḥ vyatitariṣyati; tadā gantāsi nirvedam śrotavyasya śrutasya ca
Translation
When your intellect crosses the dense forest of delusion, then you will attain indifference toward that which is to be heard and that which has already been heard.
Word Meanings
yadā — when; te — your; moha — of illusion; kalilam — dense forest; buddhiḥ — transcendental intelligence; vyatitariṣyati — surpasses; tadā — at that time; gantāsi — you shall go; nirvedam — indifference; śrotavyasya — that which is to be heard; śrutasya — that which has been heard; ca — also
Understanding the Verse
In this verse Krishna emphasizes the importance of developing a mature, discriminating intellect that can see beyond the fog of maya (illusion). The term "moha‑kalila" (dense forest of delusion) metaphorically depicts how strong attachments, desires, and false identifications cloud our perception, much like a thick canopy makes it hard to see the path ahead. Until this forest is cleared, a person remains entangled in the endless pursuit of sensory pleasures and material gains.
The word "buddhi" here is not merely ordinary intellect; it refers to a higher, spiritual discernment that can differentiate the temporary from the eternal. When such wisdom "vyatitariṣyati" (surpasses) the forest, the seeker achieves "nirvedam" (indifference), a state of equanimity where the mind is no longer swayed by external stimuli. This does not imply apathy or laziness; rather, it indicates a profound inner stability where the soul remains untouched by both praise and blame, gain and loss.
Krishna further clarifies that this indifference applies to both "śrotavyasya" (that which is to be heard) and "śrutasya" (that which has already been heard). These refer to the teachings of the Vedas and the divine messages imparted by the guru. Once the mind is purified, the seeker is no longer disturbed by the mere hearing of scriptural verses or by the desire to constantly recite them. Instead, the teachings become a living reality, integrated into one's being, rather than mere intellectual concepts to be memorized.
Practically, this verse encourages aspirants to cultivate self‑control, reflective meditation, and devotion (bhakti) as tools to dismantle the delusional forest. By practicing discernment (viveka) and surrendering the ego’s cravings, one can transform the mind into a clear, luminous instrument capable of perceiving the ultimate truth. The resultant "nirvedam" fosters a balanced engagement with the world, allowing the individual to act rightly without being attached to outcomes, thus laying the foundation for true yoga.
In the broader context of Chapter 2, which introduces the philosophy of Sankhya‑Yoga, Verse 52 serves as a pivotal point: it bridges the theoretical understanding of the self with the practical application of attaining a steady mind (sthira‑citta). It underscores that the ultimate goal of spiritual practice is not merely knowledge but the transformation of consciousness, enabling one to remain unaffected by the transient currents of life while remaining fully functional in the world.
