यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।2.15।।
।।2.15।।हे पुरुषोंमें श्रेष्ठ अर्जुन सुखदुःखमें सम रहनेवाले जिस धीर मनुष्यको ये मात्रास्पर्श (पदार्थ) व्यथा नहीं पहुँचाते वह अमर होनेमें समर्थ हो जाता है अर्थात् वह अमर हो जाता है।
Rather than attempting to adopt a technique or remedy to try to purify the contacts of the senses with the sense objects; one should simply tolerate them as this leads to prodigious results. The Supreme Lord is declaring that whomever the sense objects are unable to overpower, subdue or afflict and who is equipoised in pleasure and pain not being attached to either due to spiritual knowledge becomes a fit candidate for immortality. which is liberation from the material bondage of birth and death due to the acquisition of spiritual knowledge.
Here the results of the action are being described by this prescription. In this way one without attachment to the senses does not grieve. Inside one is equipoised and peaceful. Contrarily by being attached to the physical body everything is influenced by sorrow. The adjective purusa is used when one is not subject to sorrow. Why is there no grief? Because of being equipoised in both pleasure and pain. How is this possible? It is possible by being determined. Now begins the summation. The results gained is described by this prescription. Not by the merely being equipoised and dispelling all sorrow does one become self realised; but this indicates the correct process. When one has relinquished all conceptions of being the physical body one becomes naturally filled with the spiritual attributes that are inherent of the soul. Fixed in this awareness one is known as a purusa, thus this has been written in Pravritta scripture. The word pura in purusa signifies full, so full in noble attributes and full in wisdom the meaning of the word purusa is illuminated.
There is no commentary for this verse.
If one were to question what would be the result if one ignores the connection between the senses and the sense objects Lord Krishna answers this by explaining that one who is performing their natural duty in life which is prescribed in the Vedic scriptures according to their own individual qualifications, without desiring any gratification for their actions; what then can deter this living entity and cause them to deviate irresponsibly. The spiritually intelligent, living entity, possessing patience, whom remains equal in happiness and unhappiness becomes eligible for immortality, by which lifes highest goal is acquired of ones individual spiritual nature devoid of the imperfections connected with the physical body such as of old age, disease and death.