उदासीनवदासीनो गुणैर्यो न विचाल्यते।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते।।14.23।।
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, 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-.
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
