ब्रह्मभूत: प्रसन्नात्मा न शोचति न काङ् क्षति |
सम: सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ||

brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati
samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām

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भावार्थ:

फिर वह सच्चिदानन्दघन ब्रह्म में एकीभाव से स्थित, प्रसन्न मनवाला योगी न तो किसी के लिए शोक करता है और न किसी की आकांक्षा ही करता है। ऐसा समस्त प्राणियों में समभाव वाला (गीता अध्याय 6 श्लोक 29 में देखना चाहिए) योगी मेरी पराभक्ति को ( जो तत्त्व ज्ञान की पराकाष्ठा है तथा जिसको प्राप्त होकर और कुछ जानना बाकी नहीं रहता वही यहाँ पराभक्ति, ज्ञान की परानिष्ठा, परम नैष्कर्म्यसिद्धि और परमसिद्धि इत्यादि नामों से कही गई है) प्राप्त हो जाता है॥54॥

Translation

One situated in the transcendental Brahman realization becomes mentally serene, neither grieving nor desiring. Being equitably disposed toward all living beings, such a yogi attains supreme devotion unto me.

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English Translation Of Sri Shankaracharya’s Sanskrit Commentary By Swami Gambirananda

18.54 Brahma-bhutah, one who has become Brahman, attained Brahman through the above process; and prasanna-atma, [Prasada means the manifestation of the supreme Bliss of the Self as a result of the total cessation of all evils. Prasanna-atma is one who has attained this in the present life itself.] has attained the blissful Self, the indwelling Self; na, does not; socati, grieve-does not lament for the loss of something or the lack of some ality in oneself; nor kanksati, desire. By saying ‘he does not grieve nor desire’, this nature of one who has attained Brahman is being restated. For it does not stand to reason that in the case of a knower of Brahman there can be any hankering for something unattained. Or, (in place of kanksati) teh reading may be na hrsyati, does not become elated.
Becoming samah, the same; sarvesu bhutesu, towards all being-i.e., he verily judges what is happiness and sorrow in all beings by the same standard as he would apply to himself (cf. 6.32); but the meaning is not ‘seeing the Self alike in all beings’, for this will be spoken of in (the next verse), ‘Through devotion he knows Me’-; he, the one who is of this kind and steadfast in Knowledge, labhate, attains; param, supreme; madbhaktim, devotion to Me, to the supreme Lord; (he attains) devotion which is described as Knowledge, as the ‘fourth’ in, ‘৷৷.four classes of people৷৷.adore Me’ (7.16).
Then,