B.G 14.22

श्रीभगवानुवाच

śrībhagavānuvāca

[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]

The auspicious Lord spoke:

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥२२॥

prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava। na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ॥22॥

[प्रकाशम् (prakāśam) - light; च (ca) - and; प्रवृत्तिम् (pravṛttim) - activity; च (ca) - and; मोहम् (moham) - delusion; एव (eva) - indeed; च (ca) - and; पाण्डव (pāṇḍava) - O son of Pāṇḍu; न (na) - not; द्वेष्टि (dveṣṭi) - hates; सम्प्रवृत्तानि (sampravṛttāni) - things that have come; न (na) - not; निवृत्तानि (nivṛttāni) - things that have gone; काङ्क्षति (kāṅkṣati) - desires;]

O son of Pāṇḍu, one does not hate the presence of light, activity, or delusion, nor does one long for them when they are absent.

Gīta Bhāshya 14.22

The usage 'na dveṣṭi na kāṅkṣati' means generally, a person neither harbors hatred nor desires. One should not despise or long for the qualities of passion, ignorance, and goodness when they manifest. However, one should aspire for the subtle quality of goodness if pure ignorance has taken hold and should let go of ignorance.

प्रायो न द्वेष्टि न काङ्क्षति। तथाहि सामवेदे भाल्लवेयशाखायाम्-

prāyo na dveṣṭi na kāṅkṣati। tathāhi sāmavede bhāllaveyaśākhāyām-

[प्रायः (prāyaḥ) - generally; न (na) - not; द्वेष्टि (dveṣṭi) - hates; न (na) - not; काङ्क्षति (kāṅkṣati) - desires; तथाहि (tathāhi) - thus indeed; सामवेदे (sāmavede) - in the Sāmaveda; भाल्लवेयशाखायाम् (bhāllaveyaśākhāyām) - in the Bhāllaveya branch;]

The usage 'na dveṣṭi na kāṅkṣati' means generally, a person neither harbors hatred nor desires. This is stated in the Sāmaveda, specifically in the Bhāllaveya branch:

"रजस्तमःसत्त्वगुणान् प्रवृत्तान् प्रायो न च द्वेष्टि न चापि काङ्क्षते। तथापि सूक्ष्मं सत्त्वगुणं च काङ्क्षेत् यदि प्रविष्टं सुतमश्च जह्यात्॥"

"rajastamaḥsattvaguṇān pravṛttān prāyo na ca dveṣṭi na cāpi kāṅkṣate। tathāpi sūkṣmaṃ sattvaguṇaṃ ca kāṅkṣet yadi praviṣṭaṃ sutamaśca jahyāt॥"

[रजस् (rajas) - passion; तमः (tamaḥ) - ignorance; सत्त्वगुणान् (sattvaguṇān) - qualities of goodness; प्रवृत्तान् (pravṛttān) - engaged; प्रायः (prāyaḥ) - generally; न (na) - not; च (ca) - and; द्वेष्टि (dveṣṭi) - hates; न (na) - not; च (ca) - and; अपि (api) - also; काङ्क्षते (kāṅkṣate) - desires; तथापि (tathāpi) - still; सूक्ष्मं (sūkṣmaṃ) - subtle; सत्त्वगुणं (sattvaguṇaṃ) - quality of goodness; च (ca) - and; काङ्क्षेत् (kāṅkṣet) - should desire; यदि (yadi) - if; प्रविष्टं (praviṣṭaṃ) - entered; सुतमः (sutamaḥ) - pure ignorance; च (ca) - and; जह्यात् (jahyāt) - should abandon;]

"One should not despise or long for the qualities of passion, ignorance, and goodness when they manifest. However, one should aspire for the subtle quality of goodness if pure ignorance has taken hold and should let go of ignorance."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

न हि देवा ऋषयश्च सत्त्वस्था नृपसत्तम। हीनाः सत्त्वेन सूक्ष्मेण ततो वैकारिकाः मताः। कथं वैकारिको गच्छेत् पुरुषः पुरुषोत्तमम्॥

na hi devā ṛṣayaśca sattvasthā nṛpasattama। hīnāḥ sattvena sūkṣmeṇa tato vaikārikāḥ matāḥ। kathaṁ vaikāriko gacchet puruṣaḥ puruṣottamam॥

[न (na) - not; हि (hi) - indeed; देवाः (devāḥ) - gods; ऋषयः (ṛṣayaḥ) - sages; च (ca) - and; सत्त्वस्था (sattvasthā) - situated in goodness; नृपसत्तम (nṛpasattama) - O best of kings; हीनाः (hīnāḥ) - devoid; सत्त्वेन (sattvena) - by goodness; सूक्ष्मेण (sūkṣmeṇa) - subtle; ततः (tataḥ) - therefore; वैकारिकाः (vaikārikāḥ) - distorted; मताः (matāḥ) - considered; कथम् (katham) - how; वैकारिकः (vaikārikaḥ) - distorted; गच्छेत् (gacchet) - can reach; पुरुषः (puruṣaḥ) - a person; पुरुषोत्तमम् (puruṣottamam) - the Supreme Person;]

"O best of kings, even the gods and the sages are not considered as continuously situated in goodness as they have subtle distortions from goodness. How then can a distorted person reach the Supreme Person?"

इति मोक्षधर्मे।

iti mokṣadharme।

[इति (iti) - thus; मोक्षधर्मे (mokṣadharme) - in the Moksha Dharma;]

- stated thus in the Moksha Dharma.

Gīta Tātparya 14.22

He generally does not hate or desire worldly things. In states of happiness and sorrow, he remains always equal in his devotion to Vishnu, and serves Vishnu with eternal devotion. Thus, inaction is not recommended.

लोकस्थितान् प्रकाशादीन् प्रायो न द्वेष्टि नेच्छति। स्वयम्प्रकाशी मोहोज्झस्तथापि पुनरिच्छति। विष्णौ प्रकाशं तं चैव नित्यभक्त्याऽभिसेवते। सुखदुःखादिभावेऽपि विष्णुभक्तौ समः सदा॥

lokasthitān prakāśādīn prāyo na dveṣṭi necchati। svayamprakāśī mohojjhastathāpi punaricchati। viṣṇau prakāśaṃ taṃ caiva nityabhaktyā'bhisevate। sukhaduḥkhādibhāve'pi viṣṇubhaktau samaḥ sadā॥

[लोकस्थितान् (lokasthitān) - those situated in the world; प्रकाशादीन् (prakāśādīn) - light and others; प्रायः (prāyaḥ) - generally; न (na) - not; द्वेष्टि (dveṣṭi) - hates; न (na) - not; इच्छति (icchati) - desires; स्वयम्प्रकाशी (svayamprakāśī) - self-illuminated; मोहोज्झः (mohojjhaḥ) - free from delusion; तथापि (tathāpi) - still; पुनः (punaḥ) - again; इच्छति (icchati) - desires; विष्णौ (viṣṇau) - in Vishnu; प्रकाशम् (prakāśam) - light; तम् (tam) - him; च (ca) - and; एव (eva) - indeed; नित्यभक्त्या (nityabhaktyā) - with eternal devotion; अभिसेवते (abhisevate) - serves; सुखदुःखादिभावे (sukhaduḥkhādibhāve) - in states of happiness and sorrow; अपि (api) - even; विष्णुभक्तौ (viṣṇubhaktau) - in devotion to Vishnu; समः (samaḥ) - equal; सदा (sadā) - always;]

"He generally does not hate or desire worldly things like light and others. Being self-illuminated and free from delusion, he still desires again. He serves Vishnu, the light, and him with eternal devotion. In states of happiness and sorrow, he remains always equal in his devotion to Vishnu."

अर्थार्थं वा प्रियार्थं वा निन्दादीनां भयादपि। न विष्णुभक्तिह्रासोऽस्य किन्तु साम्यमथोन्नतिः। अवैष्णवारम्भवर्जी विष्णुं याति न संशयः॥

arthārthaṃ vā priyārthaṃ vā nindādīnāṃ bhayādapi। na viṣṇubhaktih rāso'sya kintu sāmyamathonnatiḥ। avaiṣṇavārambhavarjī viṣṇuṃ yāti na saṃśayaḥ॥

[अर्थार्थम् (arthārtham) - for wealth; वा (vā) - or; प्रियार्थम् (priyārtham) - for love; वा (vā) - or; निन्दादीनाम् (nindādīnām) - of criticism and others; भयात् (bhayāt) - from fear; अपि (api) - even; न (na) - not; विष्णुभक्तिह्रासः (viṣṇubhaktih rāsaḥ) - devotion to Vishnu decreases; अस्य (asya) - his; किन्तु (kintu) - but; साम्यम् (sāmyam) - equanimity; अथ (atha) - or; उन्नतिः (unnatiḥ) - elevation; अवैष्णवारम्भवर्जी (avaiṣṇavārambhavarjī) - avoiding non-Vaishnavite activities; विष्णुम् (viṣṇum) - to Vishnu; याति (yāti) - goes; न (na) - not; संशयः (saṃśayaḥ) - doubt;]

"Whether for wealth or love, or even out of fear of criticism, his devotion to Vishnu does not waver; instead, it remains steady or even grows. By avoiding non-Vaishnavite activities, he undoubtedly reaches Vishnu."

इति च ॥२२॥

iti ca ॥22॥

[इति (iti) - thus; च (ca) - and;]

- stated thus as well.