Bhagavad Gita - Chapter 5 - Shloka (Verse) 20

व्याख्या--'न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्' शरीर, इन्द्रियाँ, मन, बुद्धि, सिद्धान्त, सम्प्रदाय, शास्त्र आदिके अनुकूल प्राणी, पदार्थ, घटना, परिस्थिति आदिकी प्राप्ति होना ही प्रिय को प्राप्त होना है।शरीर, इन्द्रियाँ, मन, बुद्धि, सिद्धान्त, सम्प्रदाय, शास्त्र आदिके प्रतिकूल प्राणी, पदार्थ, घटना परिस्थिति आदिकी प्राप्ति होना ही 'अप्रिय' को प्राप्त होना है।प्रिय और अप्रियको प्राप्त होनेपर भी साधकके अन्तःकरणमें हर्ष और शोक नहीं होने चाहिये। यहाँ प्रिय और अप्रियकी प्राप्तिका यह अर्थ नहीं है कि साधकके हृदयमें अनुकूल या प्रतिकूल प्राणी-पदार्थोंके प्रति राग या द्वेष है, प्रत्युत यहाँ उन प्राणी-पदार्थोंकी प्राप्तिके ज्ञानको ही प्रिय और अप्रियकी प्राप्ति कहा गया है। प्रिय या अप्रियकी प्राप्ति अथवा अप्राप्तिका ज्ञान होनेमें कोई दोष नहीं है। अन्तःकरणमें उनकी प्राप्ति अथवा अप्राप्तिका असर पड़ना अर्थात् हर्ष-शोकादि विकार होना ही दोष है।
प्रियता और अप्रियताका ज्ञान तो अन्तःकरणमें होता है, पर हर्षित और उद्विग्न कर्ता होता है। अहंकारसे मोहित अन्तःकरणवाला पुरुष प्रकृतिके करणोंद्वारा होनेवाली क्रियाओँको लेकर 'मैं कर्ता हूँ' --ऐसा मान लेता है तथा हर्षित और उद्विग्न होता रहता है। परन्तु जिसका मोह दूर हो गया है, जो तत्त्ववेत्ता है, वह 'गुण ही गुणोंमें बरत रहे हैं'--ऐसा जानकर अपनेमें (स्वरूपमें) वास्तविक अकर्तृत्वका अनुभव करता है (गीता 3। 28)। स्वरूपका हर्षित और उद्विग्न होना सम्भव ही नहीं है।स्थिरबुद्धिः-- स्वरूपका ज्ञान स्वयंके द्वारा ही स्वयंको होता है। इसमें ज्ञाता और ज्ञेयका भाव नहीं रहता। यह ज्ञान करण-निरपेक्ष होता है अर्थात् इसमें शरीर, इन्द्रियाँ, मन, बुद्धि आदि किसी करणकी अपेक्षा नहीं होती। करणोंसे होनेवाला ज्ञान स्थिर तथा सन्देहरहित नहीं होता, इसलिये वह अल्पज्ञान है। परन्तु स्वयं-(अपने होनेपन-) का ज्ञान स्वयंको ही होनेसे उसमें कभी परिवर्तन या सन्देह नहीं होता। जिस महापुरुषको ऐसे करण-निरपेक्ष ज्ञानका अनुभव हो गया है, उसकी कही जानेवाली बुद्धिमें यह ज्ञान इतनी दृढ़तासे उतर आता है कि उसमें कभी विकल्प, सन्देह, विपरीत भावना, असम्भावना आदि होती ही नहीं। इसलिये उसे 'स्थिरबुद्धिः' कहा गया है।'असम्मूढः'-- जो परमात्मतत्त्व सदासर्वत्र विद्यमान है, उसका अनुभव न होना और जिसकी स्वतन्त्र सत्ता नहीं है, उस उत्पत्ति-विनाशशील संसारको सत्य मानना--ऐसी मूढ़ता साधारण मनुष्यमें रहती है। इस मूढ़ताका जिसमें सर्वथा अभाव हो गया है, उसे ही यहाँ 'असम्मूढः' कहा गया है।
'ब्रह्मवित्' परमात्मासे अलग होकर परमात्माका अनुभव नहीं होता। परमात्माका अनुभव होनेमें अनुभविता, अनुभव और अनुभाव्य--यह त्रिपुटी नहीं रहती, प्रत्युत त्रिपुटीरहित अनुभवमात्र (ज्ञानमात्र) रहता है। वास्तवमें ब्रह्मको जाननेवाला कौन है--यह बताया नहीं जा सकता। कारण कि ब्रह्मको जाननेवाला ब्रह्मसे अभिन्न हो जाता है, (टिप्पणी प0 311) इसलिये वह अपनेको ब्रह्मवित् मानता ही नहीं अर्थात् उसमें 'मैं ब्रह्मको जानता हूँ' ऐसा अभिमान नहीं रहता।'ब्रह्मणि स्थितः'-- वास्तवमें सम्पूर्ण प्राणी तत्त्वसे नित्य-निरन्तर ब्रह्ममें ही स्थित हैं; परन्तु भूलसे अपनी स्थिति शरीर, इन्द्रियाँ, मन, बुद्धि आदिमें ही मानते रहनेके कारण मनुष्यको ब्रह्ममें अपनी स्वाभाविक स्थितिका अनुभव नहीं होता। जिसे ब्रह्ममें अपनी स्वाभाविक स्थितिका अनुभव हो गया है, ऐसे महापुरुषके लिये यहाँ 'ब्रह्मणि स्थितः' पदोंका प्रयोग हुआ है। ऐसे महापुरुषको प्रत्येक परिस्थितिमें नित्य-निरन्तर ब्रह्ममें अपनी स्वाभाविक स्थितिका अनुभव होता रहता है।यद्यपि एक वस्तुकी दूसरी वस्तुमें स्थिति होती है, तथापि ब्रह्ममें स्थिति इस प्रकारकी नहीं है। कारण कि ब्रह्मका अनुभव होनेपर सर्वत्र एक ब्रह्म-ही-ब्रह्म रह जाता है। उसमें स्थिति माननेवाला दूसरा कोई रहता ही नहीं। जबतक कोई ब्रह्ममें अपनी स्थिति मानता है, तबतक ब्रह्मकी वास्तविक अनुभूतिमें कमी है, परिच्छिन्नता है।
सम्बन्ध--ब्रह्ममें अपनी स्वाभाविक स्थितिका अनुभव किस प्रकार होता है, इसका विवेचन आगेके श्लोकमें करते हैं।

क्योंकि निर्दोष और सम ब्रह्म ही आत्मा है इसलिये प्रिय वस्तुको प्राप्त करके तो हर्षित न हो अर्थात् इष्टवस्तु पाकर तो हर्ष न माने और अप्रिय अनिष्ट पदार्थके मिलनेपर उद्वेग न करे। क्योंकि देहमात्रमें आत्मबुद्धिवाले पुरुषको ही प्रियकी प्राप्ति हर्ष देनेवाली और अप्रियकी प्राप्ति शोक उत्पन्न करनेवाली हुआ करती है केवल उपाधिरहित आत्माका साक्षात् करनेवाले पुरुषको नहीं। कारण उसके लिये ( वास्तवमें ) प्रिय और अप्रियकी प्राप्ति असम्भव है। सब भूतोंमें आत्मा एक है सम है और निर्दोष है ऐसी संशयरहित बुद्धि जिसकी स्थिर हो चुकी है और जो मोह अज्ञानसे रहित है वह स्थिरबुद्धि ब्रह्मज्ञानी ब्रह्ममें ही स्थित है। अर्थात् वह कर्म न करनेवाला सर्व कर्मोंका त्यागी ही है।

(Objection): "Surely, even a wise man, experiencing elation and depression due to the attainment of the desired and the undesired, how can he attain establishment in the flawless Brahman?" Anticipating this doubt, and fulfilling the expectation, he introduces the next verse (5.20) with "Since" (yasmāt), etc.

Since there is an absence of the cause for elation and depression for the wise man established in Self-knowledge, those two are not proper; thus He says "of steady intellect" (sthirabuddhiḥ).

(Objection): "Indeed, it is established that pleasant and unpleasant things are the causes of elation and depression; so how can the rule 'one should not be elated or agitated upon their attainment' be enjoined?" To this He says "Body" (deha - refering to na prahṛṣyet...).

(Objection): "Even for a wise man, due to the very power of the attainment of the pleasant and unpleasant, are not elation and depression unavoidable?" Anticipating this, He says "Not only" (na kevala), etc.

For one whose nature is the vision of the Non-dual Self, since the attainment of "pleasant and unpleasant" distinct/separate from oneself is impossible, elation and depression caused by them do not occur; this is the meaning.

Thus, stating that elation and depression are impossible for the wise man, He further says "Moreover" (kiñca), etc.

Possessing "firm conviction" in the Flawless Brahman mentioned before; devoid of "delusion" (saṃmoha) which is the cause of elation etc.; the Knower possessed of the knowledge "I am in the mentioned Brahman devoid of all defects"; established in that very Brahman devoid of all traces of defects; and not tolerating actions due to conformity with That; is not liable to become a partaker of elation and depression; this is the meaning.

Established in the 'Same' and 'Flawless' Brahman, of what nature should one be for the sake of the happiness of Jivanmukti (liberation while living)? Anticipating this inquiry, He says "Not" (na), etc.

"Steady" (sthirā)—devoid of doubt; he whose intellect is "The One, Same, Flawless Self exists in all beings." Because he is "Undeluded" (asammūḍhaḥ)—devoid of delusion (saṃmoha) which is the root of doubt. Because he is a "Knower of Reality" (tattvavit)—possessing the direct realization of Reality which removes delusion. Even that, whence? Because he is "Established in Brahman" (brahmaṇi sthitaḥ)—having abandoned all causes of distraction, he is established in That alone through hearing (shravana) etc. Meaning, he is established/devoted to That (tanniṣṭha).

Such a person should not rejoice upon attaining the pleasant. He should not get agitated upon attaining the unpleasant.

Even by such a person, effort must be made for the absence of elation and depression through the effort of "destruction of the mind" (manonāśa) and "exhaustion of latent tendencies" (vāsanākṣaya) for the sake of [attaining] the sixth stage (bhumika) etc.; to indicate this, the Potential Mood (liṅ-prayoga) is used in both places.

With the remainder of the chapter, He expounds upon Renunciation (sannyāsa), Yoga, and Knowledge (jñāna) combined together.

"Should not rejoice" (na prahṛṣyet)—Since Brahman is Flawless and Same, therefore, attaining the pleasant—son etc.—one should not rejoice. Attaining the unpleasant—an enemy, that which gives pain—one should not get agitated.

To make known that "the state of the enlightened (buddha-sthiti) should be practiced by the unenlightened (abuddha)," the Potential Mood (liṅ) is used in both places.

"Steady Intellect" (sthirabuddhiḥ)—one whose wisdom has been stabilized in the non-dual Inner Self (pratyag-advaita) through scripture and logic. "Undeluded" (asammūḍhaḥ)—one whose delusion has departed through the realization born of meditation. Therefore, a "Knower of Brahman" (brahmavit)—the attainer of the state of Brahman. Meaning: one who has gone to the state of Brahman.

"In Brahman alone" (established)—established in the non-dual Inner Self even in the state of emerging from Samadhi (vyutthāna). Meaning: seeing "All is indeed Brahman."

Being situated in whatever kind of body and in whatever state, whatever pleasant and whatever unpleasant comes due to ancient karma-vasanas—attaining both of those, one should not engage in elation or agitation.

How? "Steady Intellect" (sthirabuddhiḥ)—he whose intellect is in the "steady" Self, he is of steady intellect.

"Undeluded" (asammūḍhaḥ)—identifying the steady Self with the unstable body is delusion (moha)—confused delusion (saṃmoha); he is devoid of that.

And how is that? "Knower of Brahman established in Brahman"—having become a Knower of Brahman through instruction, he is engaged in practice (abhyāsa) regarding that Brahman.

This is what is said: Having become a knower of the true nature of the Self through the instruction of the Knowers of Truth, striving in That alone, abandoning identification with the body, and being established in the pleasant experience of perceiving the stable nature of the Self; upon attaining the unstable pleasant and unpleasant things born of material nature, one should not engage in elation or agitation.

He states the characteristics of one who has attained Brahman with "Not" (na), etc. He who, having become a knower of Brahman, is established in Brahman alone, should not rejoice—should not become elated—upon attaining the pleasant.

And attaining the unpleasant, he should not be agitated—meaning he should not become dejected.

Because he is of "Steady Intellect" (sthirabuddhiḥ)—he whose intellect is steady, motionless. From where does that come? Because he is "Undeluded" (asaṃmūḍhaḥ)—one whose delusion has ceased.

To imply that the pleasant and unpleasant, and the elation and agitation dependent on them, are based on the specific limiting adjuncts (upādhis) of the "body" and "its states," the statement (by Ramanuja) "situated in whatever kind of body and in whatever state" was made. The phrase "of whatever state" refers to states like the contraction of knowledge caused by the body etc.

With the idea that when causes in the form of pleasant and unpleasant arrive, the cessation of their effects—elation and agitation—is difficult to achieve, the question "How?" (katham) is raised. The answer there is "Steady Intellect" (sthirabuddhiḥ). With the intention that even more than a "coordinate compound" (samānādhikaraṇa-samāsa / adjective-noun), a "disparate case compound" (vyadhikaraṇa-samāsa) is justified here due to its superior utility, he explains it as "in the steady Self" (sthire ātmani - intellect placed therein). Regarding "Undeluded" (asammūḍhaḥ), the prefix 'sam' implies "unification" (identification of body and Self);

he shows the expectation for a cause for such states of steady-intellect and non-delusion with "And how is that?" (tacca katham). By the word "That" (tat), both steady-intellect and non-delusion are collected and referred to.

He clarifies the specific intermediate state established by the words "Knower of Brahman" (brahmavit) and "Established in Brahman" (brahmaṇi sthitaḥ) with the explanation starting with "by instruction" (upadeśena). By the word "being/becoming" (san), it is indicated that having restated (anūdhya) the knowledge generated by instruction, a specific realized knowledge (vijñāna) is being enjoined.

To demonstrate the preliminary sequence of undisturbed practice for those desiring the maturity of knowledge in the form of "equal-vision," he shows the syntactic connection of the great sentence (mahāvākya-anvaya) regarding the words in the verse through a cause-and-effect relationship, with "This is what is said" (etaduktam). To exclude the teachings of external wrong views (kudṛṣṭi), the term "of the Knowers of Truth" (tattvavidām) is used. "Having become" (bhūtvā) is also used to indicate its nature as a restatement (of prior acquisition).

एक कुशल चितेरा अपने सुन्दरतम चित्र को पूर्णता और सुन्दरता प्रदान करने के लिए चित्र पटल पर अपनी तूलिका से बारम्बार रेखायें बनाता है और थोड़ी दूर हटकर उनका अवलोकन करता है। इसी प्रकार एक कुशल और श्रेष्ठ चित्रकार के समान भगवान् श्रीकृष्ण मनुष्य के हृदय पटल पर ज्ञानी पुरुष का शब्द चित्र अंकित करते हुए उसमें ज्ञानी के मन के भावों का एवं गुणों का सुन्दर चित्रण करते हैं। अनेक श्लोकों के द्वारा ज्ञानी पुरुष का वर्णन करने में भगवान् का एक मात्र उद्देश्य यह है कि एक सामान्य पुरुष भी ज्ञानी के लक्षणों को स्पष्ट रूप से समझ सके। वे स्पष्ट करते हैं कि महात्मा पुरुष कोई गंगातट की निर्जीव पाषाणी प्रतिमा नहीं होता बल्कि वह ऐसा स्फूर्त समर्थ और कुशल व्यक्ति होता है जो अपनी पीढ़ी को प्रभावित करके उसका नवनिर्माण करता है।बाह्य जगत् में घटित होने वाली घटनाओं के कारण नहीं वरन् उनके साथ अपने सम्बन्धों के कारण मनुष्य हर्ष से उत्तेजित अथवा दुख से निराश होता है। महानगर में किसी एक व्यक्ति की मृत्यु से मनुष्य को दुख नहीं होता परन्तु उस मनुष्य के पिता की मृत्यु उसके लिए दुखदायी घटना बन जाती है। इससे स्पष्ट होता है कि किसी व्यक्ति की मृत्युमात्र दुख का कारण नहीं बल्कि कारण तो मृत व्यक्ति के साथ का सम्बन्ध है। अपने मन के ऊपर विजय प्राप्त कर अनंतस्वरूप में स्थित ब्रह्मवित् पुरुष प्रिय या अप्रिय को प्राप्त कर सुख या दुख के आवेग में नहीं बह जाता। इसका अर्थ यह नहीं कि वह कोई लकड़ी के खिलौने या पत्थर की मूर्ति के समान जगत् में होने वाली घटनाओं को जानने में अथवा अपनी प्रतिक्रिया व्यक्त करने में समर्थ नहीं होता। इस श्लोक का अभिप्राय यह है कि ज्ञान के कारण उसे जो मन का समत्व प्राप्त होता है उसे ये घटनाएँ प्रभावित अथवा विचलित नहीं कर सकती हैं।तत्त्ववित् पुरुष की बुद्धि ज्ञान में स्थिर हो जाती है क्योंकि अहंकार और तज्जनित मिथ्या धारणाओं के विष का उसमें सर्वथा अभाव होता है। जिस क्रम से ज्ञानी पुरुष के विशेषण यहाँ बताये हैं उसका अध्ययन बड़ा रोचक है। प्रिय और अप्रिय वस्तुओं की उपस्थिति से जो विचलित रहता है वही स्थिरबुद्धि पुरुष है। स्थिर बुद्धि पुरुष संमोहरहित हो जाता है। जिसके मन में किसी प्रकार का मोह नहीं होता वही पुरुष ब्रह्मज्ञान का योग्य अधिकारी बनकर ब्रह्मवित् हो जाता है। और ब्रह्मवित् पुरुष ब्रह्म ही बनकर स्वस्वरूप में स्थित होकर इस जगत् में विचरण करता है।आगे कहते हैं

And that such a state is possible for him, He states with "Should not rejoice" (na prahṛṣyet), etc.

For this equal-seer, even the division of enemy and friend is merely in transaction (vyavahāra), not internal, because he is established in Brahman.

Here, some (commentator) says that "until the end of the chapter, the absence of action for the Knower is being propounded." Another says that "the nature of knowledge and its auxiliary means are being propounded." Both of these are incorrect (asat), because it is not apparent (from the text). With this intent, he states the subject matter of the remainder of the chapter with "Renunciation" (sannyāsa), etc.

"Combined" (militvā)—meaning having mixed them together; (it is expounded) following the doubts raised, not by splitting the topics—this is the meaning. It is stated that He "elaborates" (prapañcayati) to avoid the fault of repetition.

By taking "Renunciation" (sannyāsa) at the beginning (of the commentary list), it is indicated that "Should not rejoice" (na prahṛṣyet) is an elaboration of Renunciation.

Since Brahman is Flawless and Same, therefore, realizing the Self of that nature, "one whose mind is unagitated in sorrow and who is free from longing in happiness" (Gita 2.56)—the first half has been explained there. To state that the very behavior which is natural for the Jivanmuktas (liberated while living) should be practiced with effort by the Mumukshus (seekers of liberation), the potential mood suffix (liṅ pratyaya) is used.

For one whose nature is the vision of the non-dual Self, since the attainment of "pleasant and unpleasant" distinct from oneself is impossible, elation and depression caused by them do not occur; this is the meaning. He explains the very vision of the non-dual Self with "Steady Intellect" (sthirabuddhiḥ). "Steady" (sthirā) means motionless; he whose intellect regarding Brahman is free from all doubts—"unquestioning" (nirvicikitsā) and certain—due to the maturity of inquiry into Vedantic statements preceded by renunciation. The meaning is one who has attained the fruit of Hearing (shravana) and Reflection (manana).

For such a person, even though devoid of all "improbability" (asambhāvanā), the realization does not rise due to the obstruction of "contrary identification" (viparīta-bhāvanā); therefore, He states (the result of) Nididhyasana as "Undeluded" (asammūḍhaḥ). Due to the maturity of Nididhyasana—which is a flow of homogeneous mental modifications interrupted by heterogeneous ones—he is free from the delusion called "contrary identification." Thereafter, due to the removal of all obstructions, he becomes a "Knower of Brahman" (brahmavit)—possessor of direct realization of Brahman. And thereafter, through the maturity of Samadhi, he is established only in the Flawless, Equal Brahman, not elsewhere; thus "Established in Brahman"—he is a Jivanmukta, a man of steady wisdom (sthitaprajña); this is the meaning.

Since there is an absence of dualistic vision in such a person, the non-occurrence of extreme joy and agitation is indeed proper. However, the intention is that by a spiritual aspirant (sādhaka), even while the vision of duality exists, elation and depression should be abandoned through (methods like) seeing defects in sense-objects.

Thus, having stated the attainment of the "State of Brahman" (brahmabhāva) for one established in Equality, He now states the characteristics of one who has attained that state with "Should not rejoice" (na prahṛṣyet), etc. Attaining the "Pleasant"—meaning Union (samyoga with the Lord)—he should not rejoice excessively. Because, from excessive joy, "Pride" (māna) may arise later, leading to a defect.

"And" (ca) again, attaining the "Unpleasant"—meaning Separation (viprayoga)—he should not get agitated—should not attain anxiety. Because Separation is given by the Lord for the sake of granting Supreme Bliss (of divine longing); if there is agitation/anxiety therein, that attainment (of bliss) would not happen later.

He who is "Steady-minded" (sthirabuddhiḥ) in these two states is "Undeluded" (asammūḍhaḥ)—a Knower of Brahman; meaning, due to the absence of delusion, he is a knower of the true nature of Brahman. He is "Established in Brahman"—meaning in the State of Brahman; this is the meaning.

"Should not rejoice" (na prahṛṣyet)—he should not engage in elation; "attaining" (prāpya)—having obtained—the "Pleasant" (priyam)—the desired. "Should not get agitated" (na udvijet)—"attaining"—having obtained—the "Unpleasant" (apriyam)—the undesired.

Indeed, those who see the Self merely as the body (deha-mātra-ātma-darśināḥ) engage in elation and depression upon attaining the pleasant and unpleasant, not the "Seer of the Pure Self" (kevala-ātma-darśin); because for him, the attainment of pleasant and unpleasant (objects) is impossible.

Moreover—he whose intellect is "Steady" (sthirā)—unquestioning/doubtless (nirvicikitsā)—that "In all beings there is One, Same, Flawless Self," is "Steady-minded" (sthirabuddhiḥ). "Undeluded" (asammūḍhaḥ)—and he should be devoid of delusion. The aforementioned "Knower of Brahman"—established in Brahman; meaning a "non-doer of actions" (akarmakṛt), i.e., a renouncer of all actions.

Moreover—"Established in Brahman"...

He states the characteristic of such a person—which indicates the attainment of Supreme Bliss—through two (verses/parts) with "Should not rejoice" (na prahṛṣyet), etc.

Because he is "Steady-minded" (sthirabuddhiḥ). Delusion (saṃmoha) is "Demonic nature" (āsuratva), therefore he is devoid of that (asammūḍhaḥ); and he is "One whose self is unattached to external objects" (bāhyaviṣayeṣvasaktātmā). That Yogi, when he finds the "Sattvic happiness" in the Self, he—becoming one of "Happy Tranquility" (upaśama-sukhī) and being united with Brahman through Yoga (meaning one whose Self has attained unity with That)—experiences the "Imperishable" (akṣaya) Bliss of Brahman; this is the meaning.

न not? प्रहृष्येत् should rejoice? प्रियम् the pleasant? प्राप्य having obtained? न not? उद्विजेत् should be troubled? प्राप्य having obtained? च and? अप्रियम् the unpleasant? स्थिरबुद्धिः one with steady intellect? असम्मूढः undeluded? ब्रह्मवित् knower of Brahman? ब्रह्मणि in Brahman? स्थितः established.Commentary This is the state of a Jivanmukta or a liberated sage or a Brahmana who identifies himself with the Self or Atman. He always has a balanced mind. He is never deluded. He has abandoned all actions as he rests in Brahman. He who has an unbalanced mind? who identifies himself with the body and mind feels pleasure and pain? exhilaration of spirits when he gets a pleasant object and grief when he obtains an unpleasant object. (Cf.VI.21?27?28XIII.12XIV.20)

Brahmavit, a knower of Brahman, as described; sthitah, who is established; brahmani in Brahman- who is not a performer of actions, i.e. one who has renounced all actions; sthira-buddhih, should have his intellect steady-the man of steady intellect is one who has the unwavering, firm conviction of the existence of the one and the same taintless Self in all beings; and further, asammudhah, he should not be deluded, he should be free from delusion. Na prahrsyet, he should not get delighted; prapya, by getting; priyam, what is desirable; na ca udvijet, and surely, neither should he become dejected; prapya, by getting; apriyam, what is undesirable-because the acisition of the desirable and the undesirable are causes of [Ast.'s reading is 'horsa-visadau kurvate, cause happiness and sorrow' in place of 'harsa-visada-sthane, sources of happiness and sorrow', which (latter) reading occurs in G1. Pr. and A.A.-Tr.] happiness and sorrow for one who considers the body as the Self; not for the one who has realized the absolute Self, since in his case there can be no acisition of desirable and undesirable objects.
Further, the one who is established in Brahman-

Whatever is experienced as pleasant by one staying in a body and remaining in a particular condition because of the subtle impressions of his old Karmas, and whatever is experienced as unpleasant - on attaining those two types of experiences, one should not feel joy or grief. How? By having the mind on that 'Which is steadfast' i.e., the self, 'Undeluded,' i.e., one must be free from the delusion of identity of the steadfast self with the transient body. And how can this be? He who knows Brahman and abides in Brahman, i.e., by becoming a knower of Brahman by instruction by the teachers - such a person abides steadily, engaged in the practices towards winning Brahman.
What is said is this: From the instructions received from the sages who know the truth, one should learn what has to be learnt about the self. Endeavouring to actualise the same, one does not consider the body as the sefl and remains fixed in the joyous experience of the vision of the steadfast self. Let him not rejoice and grieve when he experiences pleasant and unpleasant things, as such experiences result from the Prakrti and are transient.