मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः | सर्वारम्भपरित्यागी गुणातीतः स उच्यते
mānāpamānayostulyastulyo mitrāripakṣayoḥ . sarvārambhaparityāgī guṇātītaḥ sa ucyate
ಮಾನ ಮತ್ತು ಅಪಮಾನಗಳಲ್ಲಿ ಸಮಾನನಾಗಿರುವವನು, ಮಿತ್ರ ಮತ್ತು ಶತ್ರು ಪಕ್ಷಗಳಲ್ಲಿ ಸಮಾನನಾಗಿರುವವನು, ಎಲ್ಲಾ ಕಾರ್ಯಾರಂಭಗಳನ್ನು ತ್ಯಜಿಸಿದವನು, ಅವನು ಗುಣಾತೀತನೆಂದು ಹೇಳಲ್ಪಡುತ್ತಾನೆ.
He who is the same under honour and dishonour, who is eally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the alities.
ಮಾನ ಮತ್ತು ಅಪಮಾನಗಳಲ್ಲಿ ಸಮಚಿತ್ತನಾಗಿ, ಮಿತ್ರ ಮತ್ತು ಶತ್ರುಗಳೆರಡರಲ್ಲೂ ಸಮಾನ ಭಾವನೆಯನ್ನು ಹೊಂದಿರುವವನು, ದ್ವಂದ್ವಗಳಿಂದ ಪ್ರಭಾವಿತನಾಗದೆ ಗುಣಗಳನ್ನು ಮೀರಿದವನು. ಅವನು ತನ್ನ ಸಚ್ಚಿದಾನಂದ ಸ್ವರೂಪದಲ್ಲಿ ನೆಲೆಸಿರುತ್ತಾನೆ. ಅವನು ದೇಹದ ನಿರ್ವಹಣೆಗೆ ಅಗತ್ಯವಾದ ಕ್ರಿಯೆಗಳನ್ನು ಹೊರತುಪಡಿಸಿ, ಗೋಚರ ಅಥವಾ ಅಗೋಚರ ಫಲಗಳನ್ನು ನೀಡುವ ಎಲ್ಲಾ ಕಾರ್ಯಗಳನ್ನು ತ್ಯಜಿಸುತ್ತಾನೆ. ಈ ಗುಣಗಳು ಮೋಕ್ಷವನ್ನು ಸಾಧಿಸಲು ಸಾಧನಗಳಾಗಿವೆ ಮತ್ತು ಗುಣಾತೀತನ ಲಕ್ಷಣಗಳಾಗಿವೆ.
He keeps a balanced mind in honour and dishonour. He is the same to friend and foe. He is not affected by the dual throng. He has risen above the Gunas. He rests in his own essential nature as ExistenceKnowledgeBliss Absolute. He abids in his own Self. He is a Gunatita (one who has transcended the alities of Nature) who is not affected by the play of the alities. He keeps an even outlook amidst changes. He maintains a clam eilibrium.He abandons all actions that can bring visible or invisible fruits or results but he does actions that are necessary for the bare maintenance of his body. The alities described in verses 23? 24 and 25? such as indifference? etc.? are the means for attaining liberation. They represent the ideal that you should have before you. The aspirant should cultivate them. But one attains knowledge of the Self when he abides in his own true nature. These attributes form part and parcel of his nature and serve as marks to indicate that he has crossed beyond the three alities.The Lord gives in the following verse the answer to the third estion of Arjuna How does one go beyond the three alities