|
Chapter 14
Link:—In the next two verses, the Lord answers Arjuna's second question, "What is his conduct?"
samaduhkhasukhah svasthah samalosldhnsakancanah
tulyapriyapriyo dhirastulyanindatmasamstutih
manapamanayostulyastulyo mitraripaksayoh
sarvarambhaparityagl gunatitah sa ucyate
He regards pain and pleasure alike, dwells in his own self, views a clod of earth, a stone and gold alike, remains equable amidst the pleasant and the unpleasant, is firm and views blame and praise alike; he equates honour and dishonour and is the same to friends and foes, he has abandoned all activities—such a man is said to have risen above, the three modes of nature. 24-25
Comment:-
Dhirah samaduhkhasukhah:- A person, having transcended the modes of nature, discriminates the real from the unreal, and remains firm (fixed), in the self. He remains the same, in desirable and undesirable circumstances viz., pleasure and pain, which appear as the fruit of his past actions. They cannot make him happy and sad.
Svasthah:- In the self, there is neither pleasure nor pain. The self, is their illuminator. He remains established in the self.
Saumletlasmakancanah:- He has neither attachment nor aversion, to a clod of earth, a piece of stone and a piece of gold. He makes proper use of these but remains alike, in their gain and loss. Not to know the distinction between a clod of earth, a stone and gold is not, even-mindedness. Having known their distinction, not to have attraction and aversion for them, is even-mindedness. The knowledge of their distinction is not a fault, but to be affected by these is an evil.
Tulyapriyapriyah:- He remains alike, in success and failure, which he gets, as the fruit of his actions.
Tulyanindatmasamstutih:- Praise and blame, mainly relate to name. The man beyond guns has no connection at all, with the name. He is neither pleased, when he is praised, nor displeased when he is blamed. He has neither attachment for those, who praise him nor aversion to those, who blame him. It is a common trait, that a man likes praise but dislikes blame. He who rises above gunas, knows the two, but he treats both of these alike. He remains established, in the self, where praise and blame, have no access.
|
|