मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते।।14.25।।
श्रीमद् भगवद्गीता
मूल श्लोकः
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.
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 of Ramanuja's Sanskrit Commentary By Swami Adidevananda
14.24 - 14.25 He who is 'alike in pleasure and pain,' namely, whose mind is eal in pleasure and pain; 'who dwells in his self,' namely, who dwells in his self because his love for the self keeps his mind in eanimity in pleasure and pain arising from the birth, death etc., of his sons and other relatives and friends, and who, because of this, 'looks upon a clod, a stone and a piece of gold as of eal value,' who conseently remains the same towards things dear or hateful, i.e., who treats alike the worldly objects desired and undesired; who is 'intelligent,' namely, proficient in discrimination between the Prakrti and the self; who, therefore, regards blame and praise as alike, namely, who treats with eality praise and blame looking upon good and evil alities as born of identification with bodies such as those of men etc., and as such unconnected with his real self; who is the 'same in honour and dishonour' because these are feelings based on the misconception that the body is the self, and as a conseence of such discrimination between the body and the self, 'looks alike on friend and foe,' because he understands that ther is no connection between them and himself; and who has thus abandoned all entrprises in which embodied beings are involved - he who is like this, is said to have risen above the Gunas. Now Sri Krsna states the main method (technie) for transcending such Gunas: