Bhagavad Gita Chapter 5, Verse 20

English Translation

A knower of Brahman, who is established in Brahman, should have his intellect steady and should not be deluded. He should not get delighted by getting what is desirable, nor become dejected by getting what is undesirable.

Detailed Commentary

5.20. Explanation: "na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam" means one should not rejoice upon attaining the pleasant, nor be distressed upon meeting the unpleasant. Things favorable to the body, senses, mind, intellect, etc., are *priya*; their opposites are *apriya*. The *sādhaka*'s mind should not experience joy or sorrow upon encountering *priya* or *apriya*. This implies that there is no *rāga* or *dveṣa* in the *sādhaka*'s mind, but merely the knowledge of the reception of beings and things. The knowledge of *priya* or *apriya* is not a defect, but experiencing joy or sorrow due to it is a defect. The knowledge of *priya* and *apriya* arises in the mind, but joy and sorrow occur due to *ahaṅkāra*. A person afflicted by *ahaṅkāra* thinks "I am the doer" and becomes joyful or distressed. One who has abandoned *moha* and is a knower of *Tattva* knows that "the *guṇas* act among the *guṇas*" and becomes an *akartā*. It is impossible for such a one to be joyful or distressed. *Sthirabuddhi* means knowledge is without a medium. In this, there is no distinction between the knower and the knowable, and this knowledge is permanent and free from doubt. Such a person is called *sthirabuddhiḥ*. *Asammūḍhaḥ* means that person who has known that *Paramātmā* is omnipresent and does not regard the world as true. One who has completely renounced ignorance is called *Asammūḍhaḥ*. The experience of a *Brahmavit* is accompanied by the feeling of non-duality (*Advaita*) with *Paramātmā*. In this, there is no *Triputī*; there is only experience (*anubhūti*). One who knows *Brahman* is not separate from *Brahman*, hence such a one does not boast "I know *Brahman*." *Brahmaṇi sthitaḥ* means one who experiences their natural state in *Brahman*. All beings are situated in *Brahman*, but due to error, they perceive themselves as being in the body, senses, mind, and intellect. One who experiences their true state feels their presence in *Brahman* in every situation. Connection: How one's natural state in *Brahman* is understood will be discussed in the next verse.