Srimad Bhagavad-Gita : Chapter-14, Slokam - 24.

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Saturday, June 13, 2020.
Srimad  Bhagavad-Gita :
Chapter-14. ( GUNA-TRAYA-VIBHAGA-YOGAM )
Slokam-24. 

"Samaduhkhasukhah  svasthah  samaloshtasmakanjanah,
tulyapriyapriyo  dirah  tulyanindatmasamstutih."

Translation :

( yah )  sama-duhkha-sukhah      =  one  who  keeps  his  mind  balanced  in  joy  as  well  as  sorrow;
svasthah                                       =  ever  situated  in  his  'Self '   ( ever in  his  atma );
sama-loshtah-asmah-kanchanah  =  loshtam ( clay-mud block ),  asmam ( stone ),  kanchanam ( gold )  these  three  are  as  of  equal  status;
tulya-priya-apriyah                     =   consider  likes  and  dislikes  equally;
dirah  =  courageous, ( strong minded );
tulya-nindha-atma-samstutih      =  about  him  disgrace  or  grace  he  has  no  change  in  his  mind;
sah  gunatitah                              =  he  is  'Gunatitan'.   

Tattvam (Essence) : 

 Lord Krishna  continued  to  explain  more  details  of  a  'Gunatitan' 


Discourse :

1.
 The word sama means equanimity or keeping oneself equipoise in both joy and distress. The word svasthah means solidly situated, established firmly within on the immortal atma, filled with enraptured bliss by its communion. Such a one is never even distracted by external things let alone influenced by them. Even when exposed to great events of joy or catastrophic events of grief such a one is undisturbed and does not succumb to delusion or illusion. To such a one a clod of earth or , a precious jewel or a nugget of gold all are looked upon alike as merely modifications of prakriti. So there is nothing in material existence which such a one has any special attraction or aversion towards. 

2.
The word means dhirah means sober and denotes the wisdom of one who is knowledgeable of the distinction between prakriti or the material substratum pervading physical existence and the eternal atma or immortal soul. Hence such a one remains equanimity in both praise and censure. It is the desire for praise and adulation that shows the consequence of egotism which abides in the mind and is erroneously mistaken for the atma and deludes one into thinking that it is a great honor to be praised. Similarly aversion to being ridiculed and censured is also the consequence of same egotism which makes one think it is ignoble and shameful to receive such infamy.

3.
 But both conceptions are the results of delusion and one who is established in atma tattva or realisation of the immortal soul is never implicated in illusion as such a being is unlimited in consciousness knowing that all material designations are all transcended by communion with the atma. In the same way that egotism is alienated from the atma what pertains to egotism such as honor and disgrace, friends and enemies, praise and ensue does not affect the atma. One who is illuminated by atma tattva is unconcerned and indifferent to worldly matters. Similarly since such a one comprehends that all efforts of activity are the cause and perpetuation of physical embodiment such a one abandons all efforts not related to the atma. Such a person is known to be a conqueror of the three gunas. Next the primary means to overcome them will be given. 

To be continued ...


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