Devanagari
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥
Verse text
yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so ’mṛtatvāya kalpate
Synonyms
yam
—
one to whom
;
hi
—
certainly
;
na
—
never
;
vyathayanti
—
are distressing
;
ete
—
all these
;
puruṣam
—
to a person
;
puruṣa-ṛṣabha
—
O best among men
;
sama
—
unaltered
;
duḥkha
—
in distress
;
sukham
—
and happiness
;
dhīram
—
patient
;
saḥ
—
he
;
amṛtatvāya
—
for liberation
;
kalpate
—
is considered eligible.
Translation
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
Translation (Visvanatha Cakravarti Thakura)
15. O best of men, the intelligent person, equal in happiness and distress, who is not pained by these sense objects, attains liberation.
Translation (Baladeva Vidyabhusana)
15. O best of men, the person who applies his intelligence to dharma, whom the experience of the sense objects by the senses does not disturb, being equal in happiness and distress, is fit for liberation.
Purport
Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. In the varṇāśrama institution, the fourth stage of life, namely the renounced order ( sannyāsa ), is a painstaking situation. But one who is serious about making his life perfect surely adopts the sannyāsa order of life in spite of all difficulties. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. But if anyone is able to tolerate such difficulties, surely his path to spiritual realization is complete. Similarly, in Arjuna’s discharge of duties as a kṣatriya, he is advised to persevere, even if it is difficult to fight with his family members or similarly beloved persons. Lord Caitanya took sannyāsa at the age of twenty-four, and His dependents, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took sannyāsa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage.
Purport (Visvanatha Cakravarti Thakura)
Practicing tolerance with this discernment, the experience of the sense objects will, with passage of time, not give distress at all. When a person reaches this state where there is no distress from the objects of the senses, liberation of the ātmā is close at hand; he is qualified for liberation (amṛtatvāya).
Purport (Baladeva Vidyabhusana)
In this verse the Lord shows that by practicing tolerance of suffering for the sake of dharma, a person gains happiness. The word dhīra indicates a person who makes (irayati) his intelligence (dhī) active in these matters of dharma. The experiences of the sense objects, regarded as either favorable or unfavorable for oneself (mātrā sparśā), do not throw the person fixed in dharma (dhīraḥ) into the delusion of happiness and suffering (na vyathayanti). That person is fit for liberation, whereas those persons disturbed by happiness and distress are not fit for liberation.
To make the meaning clearer the Lord further described the person. The person performing his duties of dharma is equal towards suffering due to the difficulties in attaining the goal of the duties and happiness which ultimately results, being without sad or happy face.
Surrender Unto Me
That means that if one acts but steadily, not disturbed by happiness or distress, based on jnana, the result is‑ liberation.