यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २.१५ ॥
Summary 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.
Krishna now reveals the 'Ultimate Reward' for the practice of tolerance and equanimity. He addresses Arjuna as 'Purusharshabha' (the bull among men/the best of men), challenging him to live up to his potential. He says that the 'Purusham' (person) who is not 'vyathayanti' (agitated/disturbed) by these 'matra-sparshas' (sense contacts), and who remains 'sama-duhkha-sukham' (equal in distress and happiness), is the one who is 'Amritatvaya kalpate'—eligible for immortality. This is a profound definition of 'Moksha' (liberation). Liberation is not a post-death destination, but a state of 'Psychological Freedom' where the dualities of the world no longer have the power to cause suffering. Krishna describes such a person as 'Dhiram' (wise/steady). The core of this verse is the 'Equality of Perspective.' To the 'Dhirah,' a gold coin and a stone, or a praise and an insult, have the same 'value' because they are both 'Anitya' (temporary).
The detailed analysis of 'Amritatvaya' (for immortality) shows that 'Life Eternal' is the natural consequence of 'Inner Balance.' In our practical lives, we are dying every time we are crushed by a tragedy and dying every time we are intoxicated by a fleeting pleasure. True immortality is the discovery of the 'Deathless Witness' within. Krishna is teaching that 'Freedom' is not the absence of problems, but the absence of 'Vyatha' (agitation) in the face of problems. This verse is the 'Goal-Post' for all spiritual practice. It suggests that the purpose of the Gita's teaching is to make Arjuna 'Amritatva-yogyah'—fit for the eternal. Arjuna thinks that 'Sukha' (happiness) is the goal; Krishna corrected him by saying that 'Samatva' (equanimity) is the goal. By being 'Sama' (equal), we align ourselves with the 'Brahman,' which is also 'Nirdosham hi samam brahma' (flawless and equal). This verse teaches that 'Spiritual Maturity' is measured by our 'Response' to life. If we are still 'agitated' by the small waves of life, we are still 'Jivas' (bound souls). When the ocean of our mind becomes steady despite the rivers of experiences flowing into it, we become 'Purushas' in the true sense. Krishna is using the battlefield as a 'Laboratory' for Arjuna to test his equanimity. If he can remain 'Sama' while fighting Bhishma, he has achieved the highest 'Yoga'.
Philosophically, Shloka 2.15 is the definition of the 'Mukta' (the liberated soul). , 'Amritatva' (immortality) is not the creation of a new state, but the 'Recognition' of one's own 'Swarupa' (true nature). Philosophically, this verse establishes the 'Theory of Eligibility' (Adhikara). Not everyone is fit for the highest truth; only the 'Dhiram' (steady) who has mastered 'Titiksha' (tolerance) is eligible. , 'Sama-duhkha-sukham' is the state of 'Jivanmukti'—liberation while living. In 'Yoga Sutras,' this is equivalent to 'Vairagya' (dispassion) where the 'Chitta' (mind-stuff) is no longer colored by 'Raga' and 'Dwesha.'
The framework of 'Vyathayanti' (agitation) refers to the 'Vikshepa' (distraction) of the mind. , 'Duhkha' and 'Sukha' are 'Manasa-dharmas' (attributes of the mind), not the 'Atman.' Philosophically, the one who is not disturbed is the one who has shifted their identity from the 'Mind' to the 'Atman.' This verse highlights the 'Theory of Value-Neutrality' in spiritual science. , the world of objects is 'neutral'; it is the 'Jiva' who projects 'Happiness' or 'Distress' onto it. Philosophically, 'Amritatva' is the state where 'Kala' (Time) no longer affects the consciousness. This verse highlights the 'Doctrine of Absolute Equanimity.' From a religious perspective, this shloka teaches that 'Salvation' is a state of 'Inner Stillness.' , Krishna is telling Arjuna that the 'War' is not an obstacle to his 'Liberation,' but a 'Means' to it—provided he fights with 'Samatva.' This shloka is the ' Summit' of the Gita's initial psychological training. It tells us that the 'Immortal' is not someone who never dies, but someone who has found that in themselves which was never born. It is the 'Sanatana' path to 'Transcendental Peace'.