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Bhagavad-gītā 14.22-25
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A.C. Bhaktivedanta Swami Prabhupada
TEXTS 22-25
- श्रीभगवानुवाच ।
- प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
- न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥२२॥
- उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
- गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥२३॥
- समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
- तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥२४॥
- मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
- सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥२५॥
- śrī-bhagavān uvāca
- prakāśaṁ ca pravṛttiṁ ca
- moham eva ca pāṇḍava
- na dveṣṭi sampravṛttāni
- na nivṛttāni kāṅkṣati
- udāsīna-vad āsīno
- guṇair yo na vicālyate
- guṇā vartanta ity evaṁ
- yo 'vatiṣṭhati neṅgate
- sama-duḥkha-sukhaḥ sva-sthaḥ
- sama-loṣṭāśma-kāñcanaḥ
- tulya-priyāpriyo dhīras
- tulya-nindātma-saṁstutiḥ
- mānāpamānayos tulyas
- tulyo mitrāri-pakṣayoḥ
- sarvārambha-parityāgī
- guṇātītaḥ sa ucyate
śrīthe Supreme Personality of Godhead said-bhagavānthe Supreme Personality of Godhead said uvācathe Supreme Personality of Godhead said — the Supreme Personality of Godhead said; prakāśamillumination — illumination; caand — and; pravṛttimattachment — attachment; caand — and; mohamillusion — illusion; evaalso caalso — also; pāṇḍavaO son of Pāṇḍu — O son of Pāṇḍu; nadoes not hate dveṣṭidoes not hate — does not hate; sampravṛttānialthough developed — although developed; nanor stopping development nivṛttāninor stopping development — nor stopping development; kāṅkṣatidesires — desires; udāsīnaas if neutral-vatas if neutral — as if neutral; āsīnaḥsituated — situated; guṇaiḥby the qualities — by the qualities; yaḥone who — one who; nanever — never; vicālyateis agitated — is agitated; guṇāḥthe qualities — the qualities; vartanteare acting — are acting; itiknowing thus evamknowing thus — knowing thus; yaḥone who — one who; avatiṣṭhatiremains — remains; nanever — never; iṅgateflickers — flickers; samaequal — equal; duḥkhain distress — in distress; sukhaḥand happiness — and happiness; svabeing situated in himself-sthaḥbeing situated in himself — being situated in himself; samaequally — equally; loṣṭaa lump of earth — a lump of earth; aśmastone — stone; kāñcanaḥgold — gold; tulyaequally disposed — equally disposed; priyato the dear — to the dear; apriyaḥand the undesirable — and the undesirable; dhīraḥsteady — steady; tulyaequal — equal; nindāin defamation — in defamation; ātmaand praise of himself-saṁstutiḥand praise of himself — and praise of himself; mānain honor — in honor; apamānayoḥand dishonor — and dishonor; tulyaḥequal — equal; tulyaḥequal — equal; mitraof friends — of friends; ariand enemies — and enemies; pakṣayoḥto the parties — to the parties; sarvaof all — of all; ārambhaendeavors — endeavors; parityāgīrenouncer — renouncer; guṇatranscendental to the material modes of nature-atītaḥtranscendental to the material modes of nature — transcendental to the material modes of nature; saḥhe — he; ucyateis said to be — is said to be.
The Supreme Personality of Godhead said:O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities—such a person is said to have transcended the modes of nature.
Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.
The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.