Bhagavad Gita Chapter 14, Verse 25

English Translation

He who is the same under honour and dishonour, who is eally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the alities.

Detailed Commentary

Explanation: One who is *dhīra*, balanced in joy and sorrow: A person who knows the permanent and the impermanent, the essential and the non-essential, and remains steadfast in their true nature is *dhīra* (wise, courageous). Favorable and unfavorable circumstances arising from past *karmas* constitute joy and sorrow. What is agreeable to the body and senses is called joy (*sukha*), and what is disagreeable is called sorrow (*duḥkha*). A *Guṇātīta* individual remains balanced in both, meaning *sukha-duḥkha* has no effect on their mind. Established in the Self (*Svastha*): In the true Self (*svarūpa*), there is no joy or sorrow. Joy and sorrow arise from the *svarūpa*; therefore, the *Ātmā* of a *Guṇātīta* individual remains steady. Equal-minded towards a clod of earth, a stone, and gold (*Samaloṣṭāśmakāñcanaḥ*): Such a person has no attachment (*rāga*) or aversion (*dveṣa*) towards earth, stone, or gold. In their practical dealings, they place objects in their proper context, but their acquisition or non-acquisition causes them no joy (*harṣa*) or sorrow (*śoka*). Equal towards the dear and the not dear (*Tulyapriyāpriyaḥ*): They remain balanced in the success or failure of actions. Equal in blame and praise of oneself (*Tulyanindātmasaṁstutiḥ*): Their mind is not affected by blame (*nindā*) or praise (*stuti*) because they do not care for a name or reputation. Those who have risen above the *Guṇas*, even while aware of *nindā* and *stuti*, remain unaffected by them. Equal in honor and dishonor (*Mānāpamānayostulyaḥ*): They remain balanced in honor (*māna*) and dishonor (*apamāna*) because they do not identify with the body. A *Guṇātīta* person is not saddened or pleased by blame-praise or honor-dishonor because they are established in the ultimate Reality (*Tattva*), where these modifications (*vikāra*) do not exist. Equal towards friendly and hostile parties (*Tulyo mitrāripakṣayoḥ*): They remain equal between friend (*mitra*) and foe (*ari*). In the vision of a *Guṇātīta* person, there is no friend or foe, thus there is no partiality in their conduct either. Others may consider someone a friend or foe in relation to them, but the *Guṇātīta* remains in a state of equipoise (*sama bhāva*). Renounces all undertakings (*Sarvārambhaparityāgī*): They renounce the initiation of all actions (*karmas*). They do not undertake any new action for the accumulation and enjoyment of wealth or possessions. Their activities are based on spontaneously arising circumstances, devoid of desire (*kāmanā*), latent impressions (*vāsanā*), and possessiveness (*mamatā*). Such a one is said to be *Guṇātīta* (*Guṇātītaḥ sa ucyate*): Here, the identification of a *Guṇātīta Mahāpuruṣa* (great soul) is made by the characteristics of their body and mind. In reality, a *Guṇātīta* has no characteristics, but seeing the characteristics of their body and mind, they are called *Guṇātīta*. Bhagavan has mentioned eight pairs of opposing names: joy-sorrow (*sukha-duḥkha*), dear-not dear (*priya-apriya*), blame-praise (*nindā-stuti*), and honor-dishonor (*māna-apamāna*). For individuals who possess equipoise (*samatā*) in these eight states, cultivating *samatā* in other situations becomes easier. The natural equipoise of a *Guṇātīta* individual is such that favorable and unfavorable circumstances have no effect on them; their peace remains unbroken.