BG 5.20

5.20 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-

5.20 He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly on the self and undeluded by the body consciousness - he neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant.

5.20 He who knows and lives in the Absolute remains unmoved and unperturbed; he is not elated by pleasure or depressed by pain.

5.20 He who knows and lives in the Absolute remains unmoved and unperturbed; he is not elated by pleasure or depressed by pain.

5.20. He who, with his self (mind) not attached to the external contacts, finds happiness in the Self-that person, with his self engaged in the Yoga, pervades easily, suffering no loss, the Brahman.

5.20 He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly on the self and undeluded by the body consciousness - he neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant.

5.20 A knower of Brahman, who is established in Brahman, should have his intellect steady and should not be deluded. He should not get delighted by getting what is desirable, nor become dejected by getting what is undesirable.

5.20 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.

5.20 Na prahrsyet etc. In the case of this person, who habitually looks [upon all] alike, the classification of foes and friends is at the level of mundane business alone, and not internally, as he is firmly established in the Brahman.

5.20 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-

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God is already situated in transcendence.