उदासीनवदासीनो गुणैर्यो न विचाल्यते।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते।।14.23।।
।।14.23।।जो उदासीनकी तरह स्थित है और जो गुणोंके द्वारा विचलित नहीं किया जा सकता तथा गुण ही (गुणोंमें) बरत रहे हैं -- इस भावसे जो अपने स्वरूपमें ही स्थित रहता है और स्वयं कोई भी चेष्टा नहीं करता।
।।14.23।। जो उदासीन के समान आसीन होकर गुणों के द्वारा विचलित नहीं किया जा सकता और गुण ही व्यवहार करते हैं ऐसा जानकर स्थित रहता है और उस स्थिति से विचलित नहीं होता।।
।।14.23।। व्याख्या -- उदासीनवदासीनः -- दो व्यक्ति परस्पर विवाद करते हों? तो उन दोनोंमेंसे किसी एकका पक्ष लेनेवाला पक्षपाती कहलाता है और दोनोंका न्याय करनेवाला मध्यस्थ कहलाता है। परन्तु जो उन दोनोंको देखता तो है? पर न तो किसीका पक्ष लेता है और न किसीसे कुछ कहता ही है? वह उदासीन कहलाता है। ऐसे ही संसार और परमात्मा -- दोनोंको देखनेसे गुणातीत मनुष्य उदासीनकी तरह दीखता है।वास्तवमें देखा जाय तो संसारकी स्वतन्त्र सत्ता है ही नहीं। सत्स्वरूप परमात्माकी सत्तासे ही संसार सत्तावाला दीख रहा है। अतः जब गुणातीत मनुष्यकी दृष्टिमें संसारकी सत्ता है ही नहीं? केवल एक परमात्माकी सत्ता ही है? तो फिर वह उदासीन किससे हो परन्तु जिनकी दृष्टिमें संसार और परमात्माकी सत्ता है? ऐसे लोगोंकी दृष्टिमें वह गुणातीत मनुष्य उदासीनकी तरह दीखता है।गुणैर्यो न विचाल्यते -- उसके कहलानेवाले अन्तःकरणमें सत्त्व? रज? और तम -- इन गुणोंकी वृत्तियाँ तो आती हैं? पर वह इनसे विचलित नहीं होता। तात्पर्य है कि जैसे अपने सिवाय दूसरोंके अन्तःकरणमें गुणोंकी वृत्तियाँ आनेपर अपनेमें कुछ भी फरक नहीं पड़ता? ऐसे ही उसके कहलानेवाले अन्तःकरणमें गुणोंकी वृत्तियाँ आनेपर उसमें कुछ भी फरक नहीं पड़ता अर्थात् वह उन वृत्तियोंके द्वारा विचलित नहीं किया जा सकता। कारण कि उसके कहे जानेवाले अन्तःकरणमें अन्तःकरणसहित सम्पूर्ण संसारका अत्यन्त अभाव एवं परमात्मतत्त्वका भाव निरन्तर स्वतःस्वाभाविक जाग्रत् रहता है।गुणा वर्तन्त इत्येव योऽवतिष्ठति -- गुण ही गुणोंमें बरत रहे हैं (गीता 3। 28) अर्थात् गुणोंमें ही सम्पूर्ण क्रियाएँ हो रही हैं -- ऐसा समझकर वह अपने स्वरूपमें निर्विकाररूपसे स्थित रहता है।न इङ्गते -- पहले गुणा वर्तन्त इत्येव पदोंसे उसका गुणोंके साथ सम्बन्धका निषेध किया? अब न ईङ्गते पदोंसे उसमें क्रियाओँका अभाव बताते हैं। तात्पर्य है कि गुणातीत पुरुष खुद कुछ भी चेष्टा नहीं करता। कारण कि अविनाशी शुद्ध स्वरूपमें कभी कोई क्रिया होती ही नहीं।[बाईसवें और तेईसवें -- इन दो श्लोकोंमें भगवान्ने गुणातीत महापुरुषकी तटस्थता? निर्लिप्तताका वर्णन किया है।] सम्बन्ध -- इक्कीसवें श्लोकमें अर्जुनने दूसरे प्रश्नके रूपमें गुणातीत मनुष्यके आचरण पूछे थे। उसका उत्तर अब आगेके दो श्लोकोंमें देते हैं।
।।14.23।। भगवान् श्रीकृष्ण तीन श्लोकों में जगत् की वस्तुओं और व्यक्तियों के साथ ज्ञानी पुरुष जो सम्बन्ध रखता है? उसका विस्तृत वर्णन करते हैं। मनुष्य की संस्कृति एक मिथ्या मुखौटा हो सकती है। जब तक पर्याप्त रूप से प्रलोभित करने वाली परिस्थितियां हमारे समक्ष उपस्थित नहीं होती? तब तक हममें से बहुत से लोग ईश्वर के समान व्यवहार कर सकते हैं। मनुष्य के हाथ में जब तक सत्ता नहीं आती? तब तक हो सकता है कि वह क्रूर न हो वह जब तक दरिद्री है? तब तक शान्त जीवन व्यतीत करता हो और प्रलोभनों के अभाव में वह भ्रष्टाचार से ऊपर हो। इस प्रकार? अनेक ऐसे सद्गुण जिनसे अनेक व्यक्तियों को हम सम्पन्न समझते हैं? वे सब केवल कृत्रिम सौन्दर्य के ही होते हैं। उनका वास्तविक हीन स्वरूप उस मुखौटे से छिपा रहता है।सम्भावित दुष्ट पुरुष ऋण लिये सद्गुणों के कृत्रिम परिधानों को धारण करके जगत् में विचरण करते रहते हैं। इसलिए? ज्ञानी पुरुष की वास्तविक परीक्षा या पहचान जंगलों या गिरिकन्दराओं में नहीं? वरन् बीच बाजार में हो सकती है? जहाँ वह जगत् की दुष्टताओं से पीड़ित किया जाता है। ईसा मसीह इतने महान् कभी नहीं थे जितने वे सूली पर चढ़ाये जाने के समय हुए जगत् के द्वारा कुचले जाने पर ही हमारा वास्तविक स्वभाव प्रगट होता है। घर्षण से ही चन्दन की सुगन्ध प्रगट होती है। जिन उँगलियों से हम तुलसी दल को पीसते हैं वह उन्हीं पर अपना सुगन्ध छोड़ जाता है।ज्ञानी पुरुष उदासीन के समान आसीन हुआ गुणों के द्वारा विचलित नहीं होता है। जगत् के सभी शुभ? अशुभ और उपेक्ष्य अनुभवों में वह उदासीन के समान रहता है? क्योंकि वह जानता है कि यह सब मन का खेल मात्र है। चित्रपट ग्रह में दर्शाये जा रहे चलचित्र के सुखान्त अथवा दुखान्त से हम विचलित नहीं होते? क्योंकि हम जानते हैं कि यह छायाचित्र का खेल हमारे मनोरंजन के लिये प्रस्तुत किया जा रहा है। इसका अर्थ यह नहीं समझना चाहिये कि ज्ञानी पुरुष जगत् की घटनाओं से किसी भी प्रकार का सम्बन्ध ही नहीं रखता है। व्यासजी अत्यन्त सावधानीपूर्वक शब्दों को चुनते हैं। वे कहते हैं कि ज्ञानी पुरुष ऐसा प्रतीत होता है? मानो वह उदासीन्ा हो उदासीनवत् आसीन। इसका अभिप्राय यह हुआ कि वह अपने जीवन में तथा बाह्य जगत् में होने वाली घटनाओं से विक्षुब्ध या उत्तेजित नहीं हो जाता।वह भलीभाँति जानता है कि उसके अन्तकरण में होने वाले ये निरन्तर परिवर्तन केवल गुणों के ही हैं और फिर बाह्य जगत् का अनुभव भी मनस्थिति के अनुसार परिवर्तन होता रहता है। सम्यक्दर्शी पुरुष अपने आन्तरिक तथा बाह्य जगत् में होने वाले परिवर्तनों की प्रक्रिया को जानकर उनसे अविचलित रहता है।इन गुणों की क्रीड़ा देखने के लिये स्वयं साक्षी बनकर रहना होता है। अपने आत्मस्वरूप में स्थित रहकर वह गुणों की अन्तर्बाह्य क्रीड़ा को देखते हुये उसका आनन्द उठाता है। गली में हो रहे लड़ाईझगड़े को ऊपर छज्जे पर से देखने वाला व्यक्ति उस लड़ाई से प्रभावित नहीं होता है। उसी प्रकार ज्ञानी पुरुष भी अपनी समत्व की स्थिति से गुणों के द्वारा विचलित नहीं किया जा सकता है।पूर्व श्लोक को और अधिक स्पष्ट करते हुये कहते हैं
14.23 He who, sitting like one indifferent, is not distracted by the three alities; he who, thinking that the alities alone act, remains firm and surely does not move;
14.23 He who, seated like one unconcerned, is not moved by the alities, and who, knowing that the alities are active, is self-centred and moves not.
14.23. He who, sitting like an unconcerned person, is not perturbed by the Strands; who is ignorant that the Strands exist; (or who remain simply aware that the Strands [alone] exist) who is not shaken;
14.23 उदासीनवत् like one unconcerned? आसीनः seated? गुणैः by the Gunas? यः who? न not? विचाल्यते is moved? गुणाः the Gunas? वर्तन्ते operate? इति thus? एव even? यः who? अवतिष्ठति is selfcentred? न not? इङ्गते moves.Commentary He is seated as a neutral (one who inclines to neither party). He is free from likes and dislikes. He is entirely unconcerned whether the alities with their effects and the body come or go. He is like the spectator at a football or a cricket match or a drama. Just as the sky remains unconcerned when the wind blows? so also he remains ite unconcerned when the alities operate.He does not swerve from the path of Selfrealisation. He treads the path firmly. He thinks and feels The alities are modified into the body? senses and senseobjects. They act and react upon one another? remains unshaken by them. He abides in his own Self and stands firm like the mountain Meru. (Cf.III.28V.8to11)
14.23 He, the Self-realized monk, yah, who; asinah, sitting; udasinavat, like one indifferent-as an indifferent man sides with nobody, similarly, this one, set on the path leading to the transcendence of the alities; na, is not; vicalyate, distracted from the state of Knowledge arising out of discrimination; gunaih, by the alities. This point is being clarified as such: Yah, he who; thinking iti, that; gunah, the alities, which have trasnformed into body, organs and objects; vartante, act on one another; avatisthati, remains firm-avatisthati (instead of avatisthate) is used in the Parasmaipada to avoid a break in the metre, or there is different reading, yah anutisthati, who acts-;[His apparent activity consists in the mere continuance of actions which have been subjectively sublated through enlightenment.] and an, does not; ingate, move; i.e., becomes eva, surely settled in his own nature-.
14.23 See Comment under 14.25
14.23 He who sits like one unconcerned, namely, whose satisfaction consists in the vision of the self as different from the Gunas and sits like one unconcerned about other things and is not therefore disturbed by the Gunas through hatred and longing and who remains iet, reflecting: The Gunas function in their effects like illumination etc., and so rests unshaken, i.e, does not act in accordance with the effects of the Gunas.
Although the questions put forth in verse 21 were asked previously in chapter two verse 54 and answered from that point of view. Now Lord Krishna describes the characteristics in detail from another angle of vision until the end of the chapter. In verse 22 He describes the primary quality of each of the three gunas or modes of material nature that indicates the position were one is situated. One who neither hates nor rejoices by being exposed to unpleasant or pleasant situations due to illumination within is a result of sattva guna the mode of goodness and from all the sense openings of the physical body this light of consciousness radiates. Similarly when these same sense openings express themselves with activity it is a result of raja guna the mode of passion and when they are steeped in nescience they are in tama guna the mode of ignorance. When the attributes and qualities of the three gunas manifest themselves within the consciousness as the case may be; one who is not repulsed by them because they are painful nor is attracted to them because they are pleasurable is known to have transcended the three gunas. 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 verses 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. To whom pleasure and pain are non-different to the jiva who is thus situated abiding in the atma in ones eternal nature. To such a jiva aclod of earth, a precious stone and a nugget of gold are all simply manifestations of prakriti or the material substratum pervading physical existence and are all of equal worth. Also to whom agreeable and disagreeable things which are the causes of pleasure and pain are seen as the same by one of calm and steady intellect who is also indifferent to the bestowal of both praise and ridicule. Equiposed in honor or dishonor, equal towards friend or foe alike. Who is habituated to renouncing the rewards of all actions producing visible or invisible results to bhakti or exclusive loving devotional service to the Supreme Lord Krishna or any of His authorised avataras or incarnations as verified in Vedic scriptures. Such a jiva is known to have transcended the three gunas.
The primary chracteristics is an enlightened being is equipoise in all situations. Such a one has no desires so nothing can disturb them. If adversity comes one is not alarmed and if prosperity comes one is not elated. One remains balanced in all situations. In the Ballaveya section of the Sama Veda it is stated:One who transcends the three gunas or modes of material nature is neither attracted, attached , repulsed or antagonised. If some subtle qualities of sattva guna or the mode of goodness were to enter the consciousness in connection with the Supreme Lord Krishna then they would be accepted. But if subtle qualities of raja guna or the mode of passion and tama guna or the mode of ignorance were to appear they would be rejected immeadiately. The Moksa Dharma known as the Mahabharata confirms that neither the demigods nor the enlightened ones being established in sattva guna can ever be without the subtle attributes of sattva thus they are firm in their convictions. One who is not steadfast in their convictions can never achieve moksa or liberation from material existence and attain the Supreme Lord. The person who is fixed within in sattva guna soon becomes perfected and is assured all success. Now begins the summation. 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.
The word prakasa means illumination, lucidity, the brightness of disposition and are the effects of sattva guna or the mode of goodness. The word pravritti means enthusiastic effort or the disposition to endeavour actively and are the effects of raja guna the mode of passion. The word moha means delusion, bewilderment or having a distorted perception. All things external to the atma or immortal soul are of two categories. One is what causes attraction and the second is what causes aversion. The fundamental symptom of discerning who is beyond the three gunas or modes of material nature is that such a being neither desire to accept anything nor does such a one desire to reject anything. Whatever the Supreme Lord Krishna designates to come, such a one remains equipoise in all situations. Such a one is udasinavat or unconcerned with external circumstances because of being enraptured within by atma tattva or realisation of the immortal soul. Therefore one is naturally indifferent to anything external. One who is never agitated by attraction and aversion which arise from the three gunas and who lucid and tranquil reflects within that it is natural for the impulses of the three gunas to occasionally parade themselves in ones consciousness, is never deluded by them into being impelled to act as the qualities might provoke one to respond. 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 raptureand 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 undisturbes and does not succumb to delusion or illlusion. 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. 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 equaniminous in both praise and censure. It is the deisre 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. 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 censue 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 theree gunas. Next the primary means to overcome them will be given.
The word prakasa means illumination, lucidity, the brightness of disposition and are the effects of sattva guna or the mode of goodness. The word pravritti means enthusiastic effort or the disposition to endeavour actively and are the effects of raja guna the mode of passion. The word moha means delusion, bewilderment or having a distorted perception. All things external to the atma or immortal soul are of two categories. One is what causes attraction and the second is what causes aversion. The fundamental symptom of discerning who is beyond the three gunas or modes of material nature is that such a being neither desire to accept anything nor does such a one desire to reject anything. Whatever the Supreme Lord Krishna designates to come, such a one remains equipoise in all situations. Such a one is udasinavat or unconcerned with external circumstances because of being enraptured within by atma tattva or realisation of the immortal soul. Therefore one is naturally indifferent to anything external. One who is never agitated by attraction and aversion which arise from the three gunas and who lucid and tranquil reflects within that it is natural for the impulses of the three gunas to occasionally parade themselves in ones consciousness, is never deluded by them into being impelled to act as the qualities might provoke one to respond. 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 raptureand 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 undisturbes and does not succumb to delusion or illlusion. 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. 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 equaniminous in both praise and censure. It is the deisre 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. 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 censue 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 theree gunas. Next the primary means to overcome them will be given.
Udaaseenavadaaseeno gunairyo na vichaalyate; Gunaa vartanta ityeva yo’vatishthati nengate.
śhrī-bhagavān uvācha—the Supreme Divine Personality said; prakāśham—illumination; cha—and; pravṛittim—activity; cha—and; moham—delusion; eva—even; cha—and; pāṇḍava—Arjun, the son of Pandu; na dveṣhṭi—do not hate; sampravṛittāni—when present; na—nor; nivṛittāni—when absent; kāṅkṣhati—longs; udāsīna-vat—neutral; āsīnaḥ—situated; guṇaiḥ—to the modes of material nature; yaḥ—who; na—not; vichālyate—are disturbed; guṇāḥ—modes of material nature; vartante—act; iti-evam—knowing it in this way; yaḥ—who; avatiṣhṭhati—established in the self; na—not; iṅgate—wavering
