समः शत्रौ च मित्रे च तथा मानापमानयोः।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः।।12.18।।
12.18 He who is the same towards friend and foe, and so also in honour and dishonour; who is the same under cold, heat, happiness and sorrow, who is free from attachment to everything.
12.18 He who is the same to foe and friend, and also in honour and dishonour, who is the same in cold and heat and in pleasure and pain, who is free from attachment.
12.18. He, who feels alike to the foe and to the friend and also to honour and to dishonour; who feels alike to cold and to heat, to pleasure and to pain; who is totally free from attachment;
12.18 समः (he who is) the same? शत्रौ to foe? च and? मित्रे to friend? च and? तथा also? मानापमानयोः in honour and dishonour? शीतोष्णसुखदुःखेषु in cold and heat? in pleasure and pain? समः the same? सङ्गविवर्जितः free from attachment.Commentary The ordinary man of the world is ruled by the pairs of opposites? honour and dishonour? cold and heat and pleasure and pain but a Yogi or a sage or a devotee (Bhagavata) has a balanced mind. He has poise or eanimity. He is not at all swayed by the blind forces of attraction and repulsion.He who does wrong to others is a foe. He who does good to others is a friend.The devotee or the sage has no attachment for objects of any kind.
12.18 Samah, who is the same; satrau ca mitre, towards friend and foe; ca tatha, and so also; mana-apamanayoh, in honour and dishonour, in adoration and humiliation; who is the same sita-usna-sukha-duhkhesu, under cold, heat, happiness and sorrow; and sanga-vivar-jitah, free from attachment to everything; Moreover,
12.18 See Comment under 12.20
12.18 - 12.19 The absence of hate etc., towards foes, friends etc., has already been taught in the stanza beginning with, He who never hates any being (11.13). What is now taught is that eanimity to be practised even when such persons mentioned above are present before one who is superior to those having a general eanimous temperament referred to earlier. Who has no home, namely, who is not attached to home, etc., as he possesses firmness of mind with regard to the self. Because of this, he is same even in honour and dishonour. He who is devoted to Me and who is like this - he is dear to Me. Showing the superiority of Bhakti-Nistha over Atma-nistha, Sri Krsna now concludes in accordance with what is stated at the beginning of this chapter in Verse 2.
Aniketah means he is not attached to his material house.
12 13 One who is impartial to friend and foe alike and is free from the influence of dualities such as honour and dishonour, pleasure and pain, happiness and misery, who is unattached to anything other than bhakti or exclusive loving devotion to Lord Krishna, who is satisfied with what comes unsolicited of its own accord, who is firm in equanimity, of controlled speech and confidence in the teachings of the Vedic scriptures is very dear to Lord Krishna
In the previous verse Lord Krishna speaks that His devotee who is subhasubha parityagi meaning fully renouncing the results of pious and impious actions and their derivatives of merits or demerits. The special attribute being parityagi or full renunciation. In this verse there may appear to be repetition in speaking of freedom from duality such as pleasure and pain, joy and grief, praise and censure etc. but this is to emphasise the equanimity that comes from renunciation. When something is repeated its importance is being asserted to emphasise its value and to remind His devotees that renunciation of the desire for rewards is essential. Now begins the summation. Full renunciation is renouncing the performance of all actions that do not support bhakti or exclusive loving devotion to the Supreme Lord Krishna. This can also mean renouncing all actions that do not please Lord Krishna. For example Lord Krishna is not pleased by pride but He is pleased by humility. He is not pleased by one who seeks recompense for their devotion to Him but He is pleased by one seeks no reward for their devotion to Him. One who does not desire anything except bhakti is known as truly renouncing all actions and the results of all actions as both pious and impious activities result in karma or good and bad reactions from past actions.
16 The absence of hate towards any being in general has already iterated by Lord Krishna in verse 13 of this chapter with the word advesta meaning free of hatred but that is in a general sense towards every being. The equanimity mentioned here is of a more profound nature that of keeping ones equanimity when seeing one in front of them face to face. The word aniketah means unattached to home or fixed residence due to being firmly attached to bhakti or exclusive loving devotion to the Supreme Lord. Equally balanced in praise and censure, happiness and misery, pleasure and pain etc. Such a devotee of the Supreme Lord Krishna is very dear to Him.
16 The absence of hate towards any being in general has already iterated by Lord Krishna in verse 13 of this chapter with the word advesta meaning free of hatred but that is in a general sense towards every being. The equanimity mentioned here is of a more profound nature that of keeping ones equanimity when seeing one in front of them face to face. The word aniketah means unattached to home or fixed residence due to being firmly attached to bhakti or exclusive loving devotion to the Supreme Lord. Equally balanced in praise and censure, happiness and misery, pleasure and pain etc. Such a devotee of the Supreme Lord Krishna is very dear to Him.
Samah shatrau cha mitre cha tathaa maanaapamaanayoh; Sheetoshnasukhaduhkheshu samah sangavivarjitah.
samaḥ—alike; śhatrau—to a foe; cha—and; mitre—to a friend; cha tathā—as well as; māna-apamānayoḥ—in honor and dishonor; śhīta-uṣhṇa—in cold and heat; sukha-duḥkheṣhu—in joy and sorrow; samaḥ—equipoised; saṅga-vivarjitaḥ—free from all unfavorable association; tulya—alike; nindā-stutiḥ—reproach and praise; maunī—silent contemplation; santuṣhṭaḥ—contented; yena kenachit—with anything; aniketaḥ—without attachment to the place of residence; sthira—firmly fixed; matiḥ—intellect; bhakti-mān—full of devotion; me—to Me; priyaḥ—very dear; naraḥ—a person
