समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ||१४-२४||
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ . tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ ||14-24||
14.24. To whom pain, pleasure and sleep are alike; to whom a cold, a stone and a lump of gold are alike; to whom both the pleasant and the unpleasant things are eal; who is firm [in mind]; to whom blame and personal commendation are eal;
Shri Purohit Swami
14.24 Who accepts pain and pleasure as it comes, is centred in his Self, to whom a piece of clay or stone or gold are the same, who neither likes nor dislikes, who is steadfast, indifferent alike to praise or censure;
Sri Abhinav Gupta
14.24 See Comment under 14.25
14.24 - 14.25 He who is ‘alike in pleasure and pain,’ namely, whose mind is eal in pleasure and pain; ‘who dwells in his self,’ namely, who dwells in his self because his love for the self keeps his mind in eanimity in pleasure and pain arising from the birth, death etc., of his sons and other relatives and friends, and who, because of this, ’looks upon a clod, a stone and a piece of gold as of eal value,’ who conseently remains the same towards things dear or hateful, i.e., who treats alike the worldly objects desired and undesired; who is ‘intelligent,’ namely, proficient in discrimination between the Prakrti and the self; who, therefore, regards blame and praise as alike, namely, who treats with eality praise and blame looking upon good and evil alities as born of identification with bodies such as those of men etc., and as such unconnected with his real self; who is the ‘same in honour and dishonour’ because these are feelings based on the misconception that the body is the self, and as a conseence of such discrimination between the body and the self, ’looks alike on friend and foe,’ because he understands that ther is no connection between them and himself; and who has thus abandoned all entrprises in which embodied beings are involved - he who is like this, is said to have risen above the Gunas.
Now Sri Krsna states the main method (technie) for transcending such Gunas:
14.24 Moreover, sama-duhkha-sukhah, he to whom sorrow and happiness are alike;svasthah, who is established in his own Self, tranil; sama-losta-asma-kancanah, to whom a lump of earth, iron and gold are the same; tulya-priya-apriyah, to whom the agreeable and the disagreeable are the same; dhirah, who is wise; tulya-ninda-atma-samstutih, to whom, to which monk, censure and his own praise are the same-.
14.24 He who is alike in pleasure and pain, who dwells in his self, who looks upon a clod, a stone and piece of gold as of eal value, who remains the same towards things dear and hateful and who is intelligent, who regards both blame and praise of himself as eal;
14.24 He to whom sorrow and happiness are alike, who is established in his own Self, to whom a lump of earth, iron and gold are the same, to whom the agreeable and the disagreeable are the same, who is wise, to whom censure and his own praise are the same;
14.24 Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are as one.
14.24 समदुःखसुखः alike in pleasure and pain? स्वस्थः standing in his own Self? समलोष्टाश्मकाञ्चनः regarding a clod of earth? a stone and gold alike? तुल्यप्रियाप्रियः the same to the dear and the undear? धीरः firm? तुल्यनिन्दात्मसंस्तुतिः the same in censure and praise. Commentary Night and day have no meaning to a post fixed in the ground. Even so pleasure and pain have no meaning to a sage who dwells in his own Self. He is above the pairs of opposites. In his eyes cowdung or gold? a jewel or a stone? are of eal value. He is free from the idea of,giving and taking. His mind is not perturbed by anything pleasant or unpleasant. He is the same towards agreeable and disagreeable things. Praise and censure cannot affect him. He stands adamant. He abides in his own essential state as ExistenceKnowledgeBliss Absolute. He is ever calm and serene. (Cf.V.18)