यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ | समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha . samaduḥkhasukhaṃ dhīraṃ so.amṛtatvāya kalpate
噢，人中之尊（阿爾諸那），確實，那些（苦樂）不能惱亂的人，那位苦樂平等、堅定不移的智者，他堪得不朽。
O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same he is fit for Immortality.
將「真我」（Atman）與身體認同（Dehadhyasa）是苦樂的根源。你越能將自己與不朽、遍在的「真我」認同，就越少受制於二元對立（Dvandvas，如苦樂等）。忍受力（Titiksha）能培養意志力。在苦樂、寒暑中保持平靜的忍耐，是智瑜伽（Jnana Yoga）行者應具備的素質之一，也是六種美德（Shatsampat）之一，更是正確知識的條件。忍受力本身不能帶來解脫（Moksha），但若與辨別力及無欲結合，則成為證得不朽或「真我」知識的途徑。
-- Dehadhyasa or identification of the Self with the body is the cause of pleasure and pain. The more you are able to identify yourself with the immortal? allpervading Self? the less will you be affected by the pairs of opposites (Dvandvas? pleasure and pain? etc.)Titiksha or the power of endurance develops the willpower. Calm endurance in pleasure and pain? and heat and cold is one of the alifications of an aspirant on the path of Jnana Yoga. It is one of the Shatsampat or sixfold virtues. It is a condition of right knowledge. Titiksha by itself cannot give you Moksha or liberation? but still? when coupled with discrimination and dispassion? it becomes a means to the attainment of Immortality or knowledge of the Self. (Cf.XVII.53)