Srimad Bhagavad-Gita : Chapter-14, Slokam - 25.

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Sunday, June 21, 2020.. 11:16.AM.
Srimad  Bhagavad-Gita :
Chapter-14. ( GUNA-TRAYA-VIBHAGA-YOGAM )
Slokam-25. 
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Slokam-25.

"Manapamanayostulyah  tulyah  mitraripakshayo,
sarvarambhaparityagi   gunatitah   sa  ucyate."
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Translation :

Manapamanayoah                    =  respect  and  disrespect,  both;

tulyah                                       =  take  ( consider / think )  as  equal;

mitraripakshayoah                    =  friends-side  and  enemies-side,  both;

tulyah                                       =  look  in  one  state;

sarvarambhaparityagi  ( yah )  =  one  who  is  not  beginning  anything  with  selfish  motive  and  karma-s  with  desire;

sah  gunatitah  uciyate             =  he  is  said  to  be  the  "GUNATITAN". 
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Tattvam : (Essence )

Such a one views censure and praise, honor and infamy, friend and foe as alike as well and is equal to all living entities because of being free from attachment to all actions and due to perceiving the atma within all beings. He  is  said  to  be  the  "GUNATITAN". That is he is above all Gunas and not affected by three gunas ( Sattvam, Rajasam, Tamasam.)
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Discourse :

The illumination that may be established in others is neither desired or detested by one who has transcended the influence of the three gunas. But sometimes it has been seen that illumined beings seem to again succumb to subtle desires by the subtle influence of raja guna and tama guna. This can be perceived by anger or bewilderment; but as they are always in communion with the Supreme Lord within their hearts even if they appear deluded they will still always seek the association of the Supreme Lord Krishna alone. 


Even in the absence of happiness or the darkest adversity the devotees of the Ssupreme Lord remain balanced and are ever equipoised. They are never disturbed because of lack of wealth, the death of dear ones, harrassment by those who are inimical, bewilderment or fright. In all situations there is never any decrease in their devotion if anything here is an increase in devotion because the devotee is humbly reflecting how the Supreme Lord is only allowing the minimum reaction to past reactions. The word nengate means unwavering. 


The word udasinavat means indifferent to the inflences of three gunas bothe subtle and gross. Those who completely relinquish all activities opposed to dharma or eternal righteousness which are not pleasing to the Supreme Lord and His devotees will undoubtedly attain Him. The words sarvarambha means abandonment of all endeavors unrelated to the Supreme Lord Krishna. Being impassive does not mean being unconcerned or uncommitted it means being only dedicated to the essential principles of bhakti or exclusive loving devotion to the Supreme Lord Krishna.


Thus Lord Krishna having described the characteristics that can be known only by Him regarding such a person, He now describes the conduct that can be known by anyone in slokam-s 23, 24, and 25. One who is indifferent in every situation like a winess to an event and who is equipoised and undisturbed by any interaction with the three gunas that might present itself such as happiness or misery, realises that the gunas themselves are empowering the effects. Such a jiva or embodied being understands by discriminative reflection that the atma or immortal soul has no connection whatsoever with the gunas or their effects. Such a jiva is avatisthati or firmly situated and nengate or unwavering. The use of the suffix ti instead of te in the verb is poetic license in tribute to the sages and seers.


Lord Krishna now clarifies the characteristics and qualities of one who has transcended the three gunas or modes of material nature. First He answers by what symptoms does one transcend them? One who is neither repulsed by what is unpleasant nor is attracted to that which is pleasant is prakasam or illuminated, filled with the light of spiritual wisdom which arises from sattva guna or the mode of goodness. Activity and endeavor arises from raja guna the mode of passion and inertia and stupor arise from the mode of ignorance. By the effects indicative of the three gunas all other qualities of them can be accordingly determined when they are visibly appearing and even as mental tendencies in the mind. So by this it can be seen that one who is free from aversion and attraction is able to transcend.


Next Lord Krishna clarifies the question what is the behavior and conduct of one who has transcended the three gunas? One who is perfectly focused on the atma or immortal soul within is merely a witness to what transpires in the physical body. Such a one does not involve themselves anywhere in anything because they are unattached everything external and thus free from desire and and repulsion which arise from passion and ignorance. 


Such a one does not deviate from the their firm and steadfast establishment in the atma. Such a one is impervious to the desires for happiness and the disdain for unhappiness, accepting whatever comes equally and indifferently. They are free from bodily attachment and conceptions that the physical body has any connection with the atma. Thus they understand that they never engage in any actions. 


Such a one equally reacts to adversity and felicity alike considering them both to be the same similarly with a clod of earth, a precious jewel or a nugget of gold are just different manifestations of prakriti or the material substratum pervading physical existence. In the same spirit one is neutral when exposed to pleasant or unpleasant sense objects and is dhirah or wise, not deviating from discriminating knowledge even if by chance one is subjected to the effects of the three gunas due to circumstances. 
Such a one views censure and praise, honor and infamy, friend and foe as alike as well and is equal to all living entities because of being free from attachment to all actions and due to perceiving the atma within all beings.

To be continued  ....


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