He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not.
In simple words
Krishna continues: "This person sits like a calm observer — not shaken by the forces of nature. Knowing that these qualities are always active, they stay centered in themselves and don't react."
Word-by-word meanings
उदासीनवत्like one unconcernedआसीनःseatedगुणैःby the Gunasयःwhoनnotविचाल्यतेis movedगुणाःthe Gunasवर्तन्तेoperateइतिthusएवevenयःwhoअवतिष्ठतिis selfcentredनnotइङ्गतेmoves
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
14.23 उदासीनवत् like one unconcerned? आसीनः seated? गुणैः by the Gunas? यः who? न not? विचाल्यते is moved? गुणाः the Gunas? वर्तन्ते operate? इति thus? एव even? यः who? अवतिष्ठति is selfcentred? न not? इङ्गते moves.Commentary He is seated as a neutral (one who inclines to neither party). He is free from likes and dislikes. He is entirely unconcerned whether the alities with their effects and the body come or go. He is like the spectator at a football or a cricket match or a drama. Just as the sky remains unconcerned when the wind blows? so also he remains ite unconcerned when the alities operate.He does not swerve from the path of Selfrealisation. He treads the path firmly. He thinks and feels The alities are modified into the body? senses and senseobjects. They act and react upon one another? remains unshaken by them. He abides in his own Self and stands firm like the mountain Meru. (Cf.III.28V.8to11)
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
# BG 14.23 — Commentary Translation
In these three verses, the Blessed Lord Krishna provides a detailed description of the relationship that the wise person maintains with the objects and beings of the world.
Human culture can be a false mask. So long as sufficiently tempting circumstances do not present themselves before us, many of us can behave like the divine. Until power comes into a person's hands, he may not be cruel. While he remains poor, he may live a peaceful life, and in the absence of temptations, he may remain above corruption. Thus, many virtues with which we consider many persons to be endowed are merely artificial ornaments. Their true inferior nature remains hidden beneath that mask. Potentially wicked persons, adorned in the artificial garments of borrowed virtues, continue to wander through the world. Therefore, the true test or recognition of the wise person is not in forests or mountain caves, but rather in the midst of the marketplace, where he is afflicted by the wickedness of the world. Jesus Christ was never as great as he was at the moment of his crucifixion. It is only when we are crushed by the world that our true nature is revealed. Fragrance emerges from sandalwood through friction. The fingers with which we crush the holy basil leaves are left bearing its fragrance.
The wise person, seated like one indifferent, is not disturbed by the gunas. In all experiences—auspicious, inauspicious, and negligible—of the world, he remains indifferent, because he knows that all this is merely the play of the mind. We are not disturbed by the happy or sad ending of a film shown in a cinema hall, because we know that this is a shadow-play presented for our entertainment. This does not mean that the wise person has no relationship whatsoever with the events of the world. Vyasa chooses his words with great care. He says that the wise person appears to be indifferent—seated as though indifferent. This means that he is not disturbed or agitated by the events occurring in his life and in the external world.
He well knows that these constant changes occurring within his inner being are only of the gunas, and moreover, the experience of the external world also changes according to the state of mind. The person of true vision, knowing the process of changes occurring in both his inner and outer worlds, remains unmoved by them.
To witness the play of these gunas, one must become a witness unto oneself. Established in one's true nature as atman, he observes the inner and outer play of the gunas and enjoys its bliss. A person watching a street fight from a balcony above is not affected by that fight. Similarly, the wise person, from his state of equanimity, cannot be disturbed by the gunas.
Clarifying the previous verse further, he says...