यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।
2.57 The wisdom of that person remains established who has not attachment for anything anywhere, who neither welcomes nor rejects anything whatever good or bad when he comes across it.
2.57 He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices not hastes, his wisdom is fixed.
2.57. He, who has no desire in anything; and who neither rejoices nor hates on getting this or that, good or bad-his intellect is properly stabilized.
2.57 यः he who? सर्वत्र everywhere? अनभिस्नेहः without attachment? तत् that? तत् that? प्राप्य having obtained? शुभाशुभम् good and evil? न not? अभिनन्दति rejoices? न not? द्वेष्टि hates? तस्य of him? प्रज्ञा wisdom? प्रतिष्ठिता is fixed.Commentary The sage possesses poised understanding or evenness of mind. He does not rejoice in pleasure nor is he averse to pain that may befall him. He is ite indifferent as he is rooted in the Self. He has no attachment even for his life or body as he identifies himself with Brahman or the Supreme Self. He will not praise anybody when the latter does any good to him nor censure anyone when one does him any harm. This is the answer given by the Lord to Arjunas ery How does a sage of steady wisdom talk
2.57 Further, prajna, the wisdom; tasya, of that person, fo that sannyasin; pratisthita, remains established; yah, who; anabhi-snehah, has no attachment for; sarvatra, anything anywhere, even for body, life, etc.; who na abhinanadati, neither welcomes; na dvesti, nor rejects; tat tat, anything whatever; subha-asubham, good or bad; propya, when he comes across it, i.e. who does not rejoice on meeting with the good, nor reject the bad on meeting with it. Of such a person, who is thus free from elation or dejection, the wisdom arising from discrimination remains established.
2.57 Yah sarvatra etc. There is no joy or sorrow in him while meeting the good or the bad.
2.57 He, who, has no love for all pleasing objects, i.e., who is indifferent to them, and who does not feel attraction or repulsion when he is united with or separated from attractive or repulsive objects respectively, who neither rejoices at the former, nor hates the latter - he also is of firm wisdom. Sri Krsna now mentions the next lower state.
That person is without affections which are subject to conditions (anabhisneha). Unconditional affection out of mercifulness however should remain to some degree. He is fixed in those qualities On receiving something favorable to himself (subham), through respect or feeding for instance, he does not approve, and receiving disrespect (asubham), such as a punch of the fist, he does not disapprove. He does not say, “Oh, you are so religious, serving a great devotee. I bless you with happiness.” Nor does he curse the disrespectful person saying, “Go to hell, you sinful creature.” He is prajna pratisthita, situated in samadhi (samadhim prati sthita), or well situated in prajna or samadhi.
The question how does such a person talk is now being answered. He who is without affection even towards friends and relatives, neither praising what is congenial or criticising what is uncongenial is steady in wisdom. This is the meaning.
Lord Krishna explains here that one devoid of attachment to everything, when exposed to that which is good does not rejoice, neither does such a one lament when exposed to that which is not good.
Forming no attachments in any situation means to be indifferent, unconcerned in an aloof state or attitude. Auspicious is a situation that is pleasing and inauspicious is a situation that is displeasing. Lord Krishna is instructing not to be overjoyed by the pleasing nor despondent over the unpleasant. One who can successfully engage themselves thus is sthita-prajna situated in the perfect knowledge of transcendental consciousness. The next lower stage is given in the next verse.
Forming no attachments in any situation means to be indifferent, unconcerned in an aloof state or attitude. Auspicious is a situation that is pleasing and inauspicious is a situation that is displeasing. Lord Krishna is instructing not to be overjoyed by the pleasing nor despondent over the unpleasant. One who can successfully engage themselves thus is sthita-prajna situated in the perfect knowledge of transcendental consciousness. The next lower stage is given in the next verse.
Yah sarvatraanabhisnehas tattat praapya shubhaashubham; Naabhinandati na dweshti tasya prajnaa pratishthitaa.
yaḥ—who; sarvatra—in all conditions; anabhisnehaḥ—unattached; tat—that; tat—that; prāpya—attaining; śhubha—good; aśhubham—evil; na—neither; abhinandati—delight in; na—nor; dveṣhṭi—dejected by; tasya—his; prajñā—knowledge; pratiṣhṭhitā—is fixed
