श्रीमद् भगवद्गीता

मूल श्लोकः

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।

सर्वारम्भपरित्यागी गुणातीतः स उच्यते।।14.25।।

English Commentary By Swami Sivananda

14.25 मानापमानयोः in honour and dishonour, तुल्यः the same, तुल्यः the same, मित्रारिपक्षयोः to friend and foe, सर्वारम्भपरित्यागी abandoning all undertakings, गुणातीतः crossed the Gunas, सः he, उच्यते is said.

Commentary:
He keeps a balanced mind in honour and dishonour. He is the same to friend and foe. He is not affected by the dual throng. He has risen above the Gunas. He rests in his own essential nature as ExistenceKnowledgeBliss Absolute. He abids in his own Self. He is a Gunatita (one who has transcended the alities of Nature) who is not affected by the play of the alities. He keeps an even outlook amidst changes. He maintains a clam eilibrium.He abandons all actions that can bring visible or invisible fruits or results but he does actions that are necessary for the bare maintenance of his body. The alities described in verses 23, 24 and 25, such as indifference, etc., are the means for attaining liberation. They represent the ideal that you should have before you. The aspirant should cultivate them. But one attains knowledge of the Self when he abides in his own true nature. These attributes form part and parcel of his nature and serve as marks to indicate that he has crossed beyond the three alities.The Lord gives in the following verse the answer to the third estion of Arjuna How does one go beyond the three alities

English Translation of Abhinavgupta's Sanskrit Commentary By Dr. S. Sankaranarayan

14.23-25 Udasinavad etc. upto ucyate. He, who is ignorant i.e., he who does not distinguish [even the existence and nonexistence of the Strands] - he alone is wise, because of his correct knowledge. That is why he is not shaken i.e., he does not fall from his own nature. The means in this regard is the firm conviction : 'The exertion that [in found in my body etc.] is nothing but the innate nature of the body, the sense-organs etc.; and I am unconcerned with any fruit [of any action]'.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

14.25 Further, tulyah, he who is the same, unperturbed; mana-apamanayoh, under honour and dishonour; tulyah, who is eally disposed; mitra-ari-paksayoh, both towards the side of the friend and of the foe-although from their own standpoint some may be unattached, still, in others' view they may appear to be siding either with friends or foes; hence it is said, 'eally disposed both towards the side of the friend and of the foe'; sarva-arambha-parityagi, who has renounced all enterprise (-those which are undertaken are arambhah, actions intended for seen or unseen results-), i.e. who is apt to give up all undertakings, who has given up all actions other than those needed merely for the maintenance of the body; sah, he; ucyate, is said to have; gunatitah, gone beyond the alities. The disciplines leading to the state of transcendence of the alities, which have been stated (in the verses) beginning from 'he who, sitting like one indifferent,' and ending with 'he is said to have gone beyond the alities,' have to be practised by a monk, a seeker of Liberation, so long as they are to be achieved through effort. But when they become firmly ingrained, they become the indications, perceivable to himself, of a monk who has transcended the alities. Now the Lord gives the reply to the estion, 'And how does he transcend the alties?'

English Translation By Swami Gambirananda

14.25 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.