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जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥५१॥ यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥ means of which Arjuna would not be affected by Action, though he might perform it), explained to Arjuna in this stanza that, that.' device' or 'skill' consists in keeping one's Reason, steady, holy, equable, and untainted', and that it is known as 'Yoga'; and He has in this way defined the word 'Yoga' twice over. Although the words "yogah karmasu kausulum" appearing in the 50th stanza are thus capable of being interpreted in a straightforward way, some commentators have attempted to stretch the words, and to interpret them to mean that, karması yogah kausalam', that is to say, “kaušala or skill, means the Yoga in the performance of Action". But, as there was no occasion here to give a definition of the word "kaušala', and the matter in point was to show the meaning of the word 'Yoga', this interpretation cannot be looked upon as correct. Besides, when it is possible to inter-relate the words in a simple and straightforward way as 'karmasu kausalam', it is not proper to transpose the words so as to inter-relate them as 'karmasu yogah'. The Blessed Lord now says that when a man performs Action in this way with an equable Reason, there is no neglect of worldly activities, and at the same time, one cannot but achieve complete Perfection or Release]
(51) The Jñānins, when acting in union with (Equable) Reason, having abandoned the Fruit of Action, and becoming free from the shackles of births, reach the state (of the Parameśvara) where there is no unhappiness. (52) When your Reason shall have crossed the turgid enclosure of Ignorance, you will become indifferent towards whatever you may have heard or have to hear.
That is to say, yon will not desire to hear anything more; because, you will have already obtained the Fruit which can be obtained by hearing these things. The word 'nirveda' is primarily used to signify 'being tired of worldly life', or,
