सर्वारम्भपरित्यागी गुणातीतः स उच्यते।।14.25।।
14.25 Who is the same in honour and dishonour, the same to friend and foe, abandoning all undertakings he is said to have transcended the alities.
14.25 Further, tulyah, he who is the same, unperturbed; mana-apamanayoh, under honour and dishonour; tulyah, who is eally disposed; mitra-ari-paksayoh, both towards the side of the friend and of the foe-although from their own standpoint some may be unattached, still, in others view they may appear to be siding either with friends or foes; hence it is said, eally disposed both towards the side of the friend and of the foe; sarva-arambha-parityagi, who has renounced all enterprise (-those which are undertaken are arambhah, actions intended for seen or unseen results-), i.e. who is apt to give up all undertakings, who has given up all actions other than those needed merely for the maintenance of the body; sah, he; ucyate, is said to have; gunatitah, gone beyond the alities. The disciplines leading to the state of transcendence of the alities, which have been stated (in the verses) beginning from he who, sitting like one indifferent, and ending with he is said to have gone beyond the alities, have to be practised by a monk, a seeker of Liberation, so long as they are to be achieved through effort. But when they become firmly ingrained, they become the indications, perceivable to himself, of a monk who has transcended the alities. Now the Lord gives the reply to the estion, And how does he transcend the alties?
Maanaapamaanayostulyas tulyo mitraaripakshayoh; Sarvaarambhaparityaagee gunaateetah sa uchyate.
sama—alike; duḥkha—distress; sukhaḥ—happiness; sva-sthaḥ—established in the self; sama—equally; loṣhṭa—a clod; aśhma—stone; kāñchanaḥ—gold; tulya—of equal value; priya—pleasant; apriyaḥ—unpleasant; dhīraḥ—steady; tulya—the same; nindā—blame; ātma-sanstutiḥ—praise; māna—honor; apamānayoḥ—dishonor; tulyaḥ—equal; tulyaḥ—equal; mitra—friend; ari—foe; pakṣhayoḥ—to the parties; sarva—all; ārambha—enterprises; parityāgī—renouncer; guṇa-atītaḥ—risen above the three modes of material nature; saḥ—they; uchyate—are said to have