Bhagavad Gita - Chapter 2 - Shloka (Verse) 56

व्याख्या-- [अर्जुनने तो स्थितप्रज्ञ कैसे बोलता है ऐसा क्रियाकी प्रधानताको लेकर प्रश्न किया था पर भगवान् भावकी प्रधानताको लेकर उत्तर देते हैं क्योंकि क्रियाओंमें भाव ही मुख्य है। क्रियामात्र भावपूर्वक ही होती है। भाव बदलनेसे क्रिया बदल जाती है अर्थात् बाहरसे क्रिया वैसी ही दीखनेपर भी वास्तवमें क्रिया वैसी नहीं रहती। उसी भावकी बात भगवान् यहाँ कह रहे हैं] (टिप्पणी प0 94) ।
'दुःखेष्वनुद्विग्नमनाः'-- दुखोंकी सम्भावना और उनकी प्राप्ति होनेपर भी जिसके मनमें उद्वेग नहीं होता अर्थात् कर्तव्य-कर्म करते समय कर्म करनेमें बाधा लग जाना, निन्दा-अपमान होना, कर्मका फल प्रतिकूल होना आदि-आदि प्रतिकूलताएँ आनेपर भी उसके मनमें उद्वेग नहीं होता।
कर्मयोगीके मनमें उद्वेग, हलचल न होनेका कारण यह है कि उसका मुख्य कर्तव्य होता है--दूसरोंके हितके लिये कर्म करना, कर्मोंको साङ्गोपाङ्ग करना, कर्मोंके फलमें कहीं आसक्ति, ममता, कामना न हो जाय--इस विषयमें सावधान रहना। ऐसा करनेसे उसके मनमें एक प्रसन्नता रहती है। उस प्रसन्नताके कारण कितनी ही प्रतिकूलता आनेपर भी उसके मनमें उद्वेग नहीं होता।
'सुखेषु विगतस्पृहः'-- सुखोंकी सम्भावना और उनकी प्राप्ति होनेपर भी जिसके भीतर स्पृहा नहीं होती अर्थात् वर्तमानमें कर्मोंका साङ्गोपाङ्ग हो जाना, तात्कालिक आदर और प्रशंसा होना, अनुकूल फल मिल जाना आदि-आदि अनुकूलताएँ आनेपर भी उसके मनमें

तथा आध्यात्मिक आदि तीनों प्रकारके दुःखोंके प्राप्त होनेमें जिसका मन उद्विग्न नहीं होता अर्थात् क्षुभित नहीं होता उसे अनुद्विग्नमना कहते हैं। तथा सुखोंकी प्राप्तिमें जिसकी स्पृहातृष्णा नष्ट हो गयी है अर्थात् ईंधन डालनेसे जैसे अग्नि बढ़ती है वैसे ही सुखके साथसाथ जिसकी लालसा नहीं बढ़ती वह विगतस्पृह कहलाता है। एवं आसक्ति भय और क्रोध जिसके नष्ट हो गये हैं वह वीतरागभयक्रोध कहलाता है ऐसे गुणोंसे युक्त जब कोई हो जाता है तब वह स्थितधी यानी स्थितप्रज्ञ और मुनि यानी संन्यासी कहलाता है।

Through the restatement of the distinctions of characteristics, He instructs the seeker of knowledge (vividishu) alone on another duty, beginning with "kincha" (moreover).

Sorrows caused by fever, headaches, etc. are Adhyatmika (internal); by the word 'adi' (etc.), Adhibhautika (physical/external) sorrows caused by tigers, snakes, etc., and Adhidaivika (divine/natural) sorrows caused by excessive wind, rain, etc., are comprehended. Even when these are experienced, he whose mind is not agitated (udvigna) is "such"—this is the connection. He explains "no dvignam" as "not shaken/disturbed" (na prakshubhitam).

When sorrows have arrived (due to prarabdha), and one is unable to avoid them, the burning distress generated by thinking about that experience is udvega (agitation); he whose mind is not accompanied by that, is such—He states this with "dukhapraptau" (in the attainment of sorrow). "Whose mind is not agitated"—this connects with the preceding.

Considering that pleasures are also threefold like sorrows, "tatha" (similarly) is said. When those (pleasures) are present, he whose "spruha"—meaning thirst/craving—has gone away from them, is "vigataspruha" (one without craving)—this is the construction.

For the ignorant, thirst increases following obtained pleasures, but for the wise it is not so—regarding this, he gives an example of contrast: "not like fire". Just as fire grows when combustible fuel etc. is added, so does thirst increase for the ignorant when pleasures arrive; but for the wise, it (thirst) does not grow following them. Indeed, fire does not attain increase to burn a non-combustible object even if it approaches. Therefore, thirst and agitation regarding pleasure and pain should not be created by the seeker—this is the meaning.

And Raga (attachment) etc. should not be entertained by him, He says with the word "vita". Raga is a specific type of thirst that colors the mind regarding objects where one has deep adherence due to past experience. Bhaya (fear) is the cause of changes in the limbs, eyes, etc., when one is harmed by another. Krodha (anger) is a specific modification of the intellect that overpowers oneself and causes the tendency to harm oneself and others. Accepting that "Muni" means "Knower of the Self" (atmavid) based on the derivation "manute" (he contemplates), he says "Sannyasi".

The state of absence of thirst for objects like pleasure, and of attachment (raga) etc., is what is described by "tada" (then).

"Kincha dukheshu" (Moreover, in sorrows...) etc. Regarding the view that the answer to the first question was stated by the previous verse, and now the speech, sitting, and moving of the sthitaprajna whose mind has emerged from Samadhi (vyutthita-chitta)—actions which are distinct from those of foolish people—are to be explained;

and in that regard, this (verse) answers "how does he speak?"—that view is questionable. Because it is clearly apparent from the concluding phrase of the sentence, "he is called a sage of steady wisdom" (sthitadhir munir uchyate), that this is (still) the answer to the first question.

In sorrows—meaning Adhyatmika, Adhidaivika, and Adhibhautika—he whose mind is unagitated (anudvigna), meaning unshaken, is "such". In the three types of pleasures, he whose "spruha"—meaning desire—is gone, is (vigataspruha). Therefore, he from whom attachment (raga), fear (bhaya), and anger (krodha) have departed, is called sthitadhi or sthitaprajna at that time.

He clarifies that very same thing with the subsequent three verses.

These very (characteristics) are the means to knowledge; and that has been stated: "What is indeed the characteristic of the knowers, is to be accomplished by the seekers."

Raga (attachment) is shobhanadhyasa (the superimposition of agreeableness or beauty upon objects). "Rasa, Raga, Rakti, and Shobhanadhyasa are accepted (as synonyms)"—such is the statement (from the lexicon).

"Dukheshu" (In sorrows)—even when causes of sorrow such as the falling of weapons, etc., are present; "anudvignamana"—one of unwavering mind. And He will state (later): "Established in which, one is not shaken even by heavy sorrow."

"Sukheshu" (In pleasures)—even when causes of pleasure like garlands, sandalwood paste, etc., are attained; "vigataspruhah"—he becomes free from craving, due to being devoid of mental modifications.

Therefore, he from whom attachment (raga), fear (bhaya), and anger (krodha) are "vita" (gone), is "such". For in that state, attachment etc. or sorrows etc. cannot exist.

Such a one, established in Samadhi, is called sthitadhi—one of steady wisdom.

When causes of sorrow, such as separation from the dear, etc., are present, "anudvignamanah"—he does not become sorrowful. "Sukheshu vigataspruhah"—even when dear things are proximate, he is free from craving.

"Vitaragabhayakrodhah"—Desire for things not yet arrived is Raga (attachment); he is free from that. Sorrow caused by seeing the cause of separation from the dear or the arrival of the unwelcome is Bhaya (fear); he is free from that. A modification of one's own mind, which is a cause of suffering, directed towards another sentient being who is the cause of separation from the dear or the arrival of the unwelcome, is Krodha (anger); he is free from that.

Being such, the "Muni"—one given to the contemplation of the Self—is called "sthitadhi" (one of steady wisdom). The state posterior (inferior/preliminary) to that is spoken of (next).

Moreover, regarding "dukheshu" (in sorrows) etc. Even when sorrows are encountered, he whose mind is "anudvigna", meaning unagitated or undisturbed. In pleasures, he whose "spruha" (craving) is gone.

The cause for that (state) is: he from whom "Raga" (attachment), "Bhaya" (fear), and "Krodha" (anger) are "vita", meaning departed.

Here, "Raga" means affection (priti). That sage (Muni) is called "sthitadhi", meaning "sthitaprajna" (one of steady wisdom).

स्थितप्रज्ञ का मुख्य लक्षण है आत्मानन्द की अनुभूति द्वारा सब कामनाओं का त्याग। श्रीकृष्ण ज्ञानी की पहचान का दूसरा लक्षण बताते हैं सुख और दुख में मन का समत्व रहना। शरीर धारणा के कारण उसको होने वाले अनुभवों के भोक्ता के रूप में उसके व्यवहार को यहां बताया गया है।स्थितप्रज्ञ मुनि वह है जो राग भय और क्रोध से मुक्त है। यदि हम पूर्णत्व प्राप्त पुरुषों की जीवनियों का अध्ययन करें तो उनमें हमें सामान्य मनुष्य से सर्वथा विपरीत लक्षण देखने को मिलेंगे। सामान्य पुरुषों की सैकड़ों प्रकार की भावनायें और गुण ज्ञानी पुरुष में नहीं होते और इसलिये यहां केवल तीन गुणों के अभाव को बताने से हमें आश्चर्य होगा। तब एक शंका मन में उठती है क्या व्यास जी अन्य गुणों को भूल गये क्या यह वाक्य पूर्ण लक्षण बताता है परन्तु विचार करने पर ज्ञात होगा कि ये शंकायें निर्मूल हैं।पूर्व श्लोक में ज्ञानी के निष्कामत्व को बताया गया है और यहाँ उसके मन की स्थिरता को। जगत् में अनेक विषयों के अनुभव से हम जानते हैं कि उनके साथ राग या आसक्ति की वृद्धि होने से मन में भय भी उत्पन्न होने लगता है। विषय को प्राप्त करने की तीव्र इच्छा होने पर यह भय होता है कि वास्तव में वह वस्तु प्राप्त होगी अथवा नहीं। वस्तु के प्राप्त होने पर भी उसकी सुरक्षा के लिये चिन्ता और भय लगे ही रहते हैं।राग और भय से अभिभूत व्यक्ति के और उसकी इष्ट वस्तु के मध्य कोई विघ्न आता है तो उस विघ्न की ओर मन में जो भाव उठता है उसे कहते हैं क्रोध। क्रोध के आवेग की तीव्रता राग और भय की तीव्रता के समान अनुपात में होती है। अर्थ यह हुआ कि राग ही निमित्तवशात् क्रोध के रूप में व्यक्त होता है।श्री शंकराचार्य जी भाष्य में लिखते हैं कि ज्ञानी पुरुष त्रिविध तापों में स्थिरचित्त रहता है। वे त्रिविध दुख हैं (क) आध्यात्मिकशरीर में रोग आदि (ख) आधिभौतिकबाह्य वस्तुओं आदि से प्राप्त जैसे व्याघ्र चोर आदि (ग) आधिदैविकप्रकृति के प्रकोप जैसे भूकम्प तूफान आदि। ईंधन के डालने पर अग्नि प्रज्वलित होती है। परन्तु ज्ञानी पुरुष में अनेक विषय रूप ईंधन डालने पर भी इच्छा की अग्नि उग्ररूप धारण नहीं करती। ऐसे पुरुष को कहते हैं स्थितप्रज्ञ मुनि।और आगे कहते हैं

"Sthitaprajnasya" etc. By the statement "When the intellect will stand" (2.53), the word "Sthitaprajna" (which is used) for the Yogi established in Samadhi; there the expressive word is spoken; of that, "Ka bhasha"—what is the basis of usage? Considering "by which cause the meaning is described by words". Is the word "Sthitaprajna" for the Yogi expressive by convention or by etymology?—this is one question. Although there is no doubt regarding convention, still, even though the etymological meaning is obtained, this question is to clarify it by ascertaining the cause of the characteristic of its nature. "Sthiradhi" (Steady-minded) relates to the word-meaning and the object-meaning. There, does the word "Sthiradhi" speak only the meaning characterized by usage, or even the ascetic?—this is the second question. And that steady-minded Yogi, "Kim asita"—how would he sit, what would he practice, where would his steadiness be?—this is the third. And practicing, "what would he attain?"—this is the fourth. This very set of four questions is decided in order by the Lord.

[Objection:] "Since the characteristic was indeed stated by this (the previous verse), what is the use of 'dukheshu' etc.?" To this, (the commentator) says "tadeva"—it is the stated characteristic itself. The clarification is to be understood through the mention of the abandonment of other defects implied by the word "kama" (desire).

[Objection:] "Abandonment of desire etc. are spoken of as means to knowledge (Sadhana) in passages like 'Humility...' (13.7). Therefore, the characteristic of the Knower (Jnani) suffers the fault of ativyapti (over-application) to the seeker (Jijnasu)." To this, he says "etani" (these). "Upa" means near, "aya" means attainment of fruit; those which have these are "upayas", i.e., means/sadhanas. This is true. However, the sentiment is that in the seeker they are achievable by effort, but in the Knower they are established by nature; thus there is no defect.

Here he cites authority: "tacchoktam" (and that is stated). The proponent of Samuccaya (combination of paths) says: "Whatever characteristics of sthitaprajna are mentioned here, they are indeed the means to liberation (apavarga)." He refutes this with "tadvai". The means to knowledge are not themselves the (direct) means to liberation. As stated: "And some by voluntary action..." (Brahma Sutra 3.4.15). However, that they are for the purpose of the increase of bliss is indeed accepted.

Having said "Hear this in Yoga" (2.39), how is this being spoken of as something other than Yoga? Hence "or this is stated"...

[Objection:] By the term "vigataspruhah" (free from craving) itself, is not "vitaraga" (free from attachment) rendered redundant (gatartha)? To this, he says "shobhana" etc. The delusion of beauty/goodness (shobhanatva) in unpleasant objects. By these terms—"Rasa, Raga, Rakti"—"Kama" (desire) is denoted, and similarly "Shobhanadhyasa" (superimposition of beauty) is denoted—this is the meaning.

Now the speaking, sitting, and moving of the Sthitaprajna who has emerged from Samadhi, which are distinct from those of deluded people, are to be explained. There, he states the answer to "How does he speak" in two verses with "Dukheshu" etc. Miseries are of three kinds: "Adhyatmika" caused by grief, delusion, fever, headache, etc.; "Adhibhautika" caused by tigers, snakes, etc.; "Adhidaivika" caused by excessive wind, rain, etc.; in those miseries—specific mental modifications of the nature of distress resulting from Rajas, brought about by Prarabdha sinful karma; he whose mind is "not agitated"—not disturbed due to inability to remove the misery—is "Anudvignamanah". For the non-discriminating alone, upon the arrival of misery, "Oh I am a sinner, fie on me the evil-souled partaker of such misery, who will remove this misery of mine"—such a specific Tamasic mental modification of the nature of remorse, which is a form of delusion, called "Udvega" (agitation), arises. If this were to happen at the time of committing the sin, then it would be fruitful as an obstruction to that activity. At the time of enjoyment, when the cause of experience is present, since the effect cannot be cut off, even though the cause of misery (Prarabdha) is present which is useless (to grieve over now), "Why indeed does excessive misery arise for me?"—because it (Udvega) is of the nature of delusion born of non-discrimination, it does not occur for the discriminating Sthitaprajna. For only the misery is obtained by Prarabdha karma, not the delusion subsequent to it. "Objection: Since it is a cause for another misery, let that (delusion) also be obtained by another Prarabdha karma?" If you say this, no. For the Sthitaprajna, due to the destruction of ignorance which is the material cause of delusion, delusion is impossible; due to the absence of Prarabdha bringing misery generated by that (delusion); because the fruit of Prarabdha karma which sustains the mere maintenance of the body somehow or other is accounted for by the continuance of what has been sublated (badhita-anuvritti) even in the absence of delusion; this will be explained in detail later. Similarly in "Sukheshu"—in happinesses—specific mental modifications of the nature of pleasure resulting from Sattva, of three kinds, brought about by Prarabdha meritorious karma; "Vigatasprihah"—devoid of longing for future happiness of that class. "Spriha" indeed is—at the time of the mental modification of experiencing happiness, without performing the Dharma which is the cause of happiness of that class, a Tamasic mental modification of the nature of desire for that in vain; it is delusion indeed; it arises here only for the non-discriminating. For the effect cannot exist in the absence of the cause. Therefore, just as when the cause is absent, "let the effect not be"—vain expectation (worry), i.e., agitation, does not occur for the discriminating one; similarly, when the cause is absent, "let the effect be"—vain expectation of the nature of thirst, i.e., Spriha, is also not reasonable. Because Prarabdha karma brings only the happiness. Or the mental modification of the nature of exultation is expressed by the word Spriha; that too is delusion indeed. "Oh I am fortunate, for whom such happiness is present, who is equal to me in the world, or by what means will this happiness of mine not be interrupted"—Tamasic mental modification of the nature of puffing up (elation) consisting of such thoughts. Therefore it is said by the Bhashya: "Like fire when fuel etc. is added, he who increases following happiness, he is Vigataspriha." And He will say "One should not rejoice obtaining the pleasant, nor be agitated obtaining the unpleasant." That too is not possible for the discriminating one because it is delusion. Similarly "Vitaragabhayakrodhah". "Raga" is a specific mental modification of the nature of coloring/delight in objects, based on the superimposition of goodness, of the form of extreme adherence. When the destroyer of the object of attachment is imminent, a specific mental modification of the nature of depression of one who considers himself incapable of preventing it, is Fear (Bhaya). Thus when the destroyer of the object of attachment is imminent, a specific mental modification of the nature of blazing up (fury) of one who considers himself capable of preventing it, is Anger (Krodha). All those, being of the nature of error, have departed from whom, he is such. Such a "Muni"—one given to contemplation—a Sannyasi, is called Sthitaprajna. The Sthitadhi characterized thus, by manifesting his own experience, for the instruction of disciples, speaks words of non-agitation, desirelessness, etc.—this connection is stated. And thus, another seeker of liberation also should not be agitated in misery, should not rejoice in happiness, and should be free from attachment, fear, and anger—this is the intention.

Moreover. He whose mind is unagitated (anudvigna) in sorrows, and he whose "spruha"—meaning desire—is gone in pleasures; such a "Muni"—endowed with the attribute of contemplation—is called "sthitadhi" (one of steady intellect) or "sthitaprajna".

[Objection:] When there is no agitation in sorrow and no craving in pleasure, what would happen (what is the result)? To this, He says "vitaragabhayakrodhah".

That he becomes such that attachment (raga), fear (bhaya), and anger (krodha) are gone (vigata) from him—this itself is the fruit. The sentiment is that this is the definition of the sthitaprajna.

Dukheshu—when sorrows, such as Adhyatmika (internal) etc., are present; na udvignam—not agitated, not shaken—he whose mind is not shaken upon the arrival of sorrow, he is this anudvignamanah (one of unagitated mind).

Similarly, sukheshu—when pleasures are attained; vigata spruha—he whose thirst or craving has gone away; unlike fire upon the addition of fuel etc., (whose thirst) does not increase following the pleasures; he is vigataspruhah (free from craving).

Vitaragabhayakrodhah—he from whom attachment (raga), fear (bhaya), and anger (krodha) are vita—departed; he is vitaragabhayakrodhah.

Tada (then) he is called sthitadhi—the one of steady wisdom, the Muni (sage), the Sannyasi (renunciate). Moreover...

Whatever are the means of knowledge for the seeker (sadhaka), those indeed are the natural and intrinsic characteristics of his (the realized one)—

He states this with "dukheshu" (in sorrows) etc.

दुःखेषु in adversity? अनुद्विग्नमनाः of unshaken mind? सुखेषु in pleasure? विगतस्पृहः withut hankering? वीतरागभयक्रोधः free from attachment? fear and anger? स्थितधीः of steady wisdom? मुनिः sage? उच्यते (he) is called.Commentary Lord Krishna gives His answer to the second part of Arjunas estion as to the conduct of a sage of steady wisdom in the 56th? 57th and 58th verses.The mind of a sage of steady wisdom is not distressed in calamities. He is not affected by the three afflictions (Taapas) -- Adhyatmika (arising from diseases or disorders in ones own body)? Adhidaivika (arising from thunder? lightning? storm? flood? etc.)? and Adhibhautika (arising from scorpions? cobras? tigers? etc.). When he is placed in an affluent condition he does not long for sensual pleasures. (Cf.IV.10).

Moreover, that munih, monk [Sankaracarya identifies the monk with the man of realization.] ucyate, is then called; sthita-dhih, a man of steady wisdom; when anudvignamanah, his mind is unperturbed; duhkhesu, in sorrow when his mind remains unperturbed by the sorrows that may come on the physical or other planes [Fever, headache, etc. are physical (adhyatmika) sorrows; sorrows caused by tigers, snakes, etc. are environmental (adhibhautika) sorrows; those caused by cyclones, floods, etc. are super-natural (adhidaivika). Similarly, delights also may be experienced on the three planes.] ; so also, when he is vigata-sprhah, free from longing; sukhesu, for delights when he, unlike fire which flares up when fed with fuel etc., has no longing for delights when they come to him ; and vita-raga-bhaya-krodhah, has gone beyond attachment, fear and anger.

Even when there are reasons for grief like separation from beloved ones, his mind is not perturbed, i.e., he is not aggrieved. He has no longing to enjoy pleasures, i.e., even though the things which he likes are near him, he has no longing for them. He is free from desire and anger; desire is longing for objects not yet obtained; he is free from this. Fear is affliction produced from the knowledge of the factors which cause separation from the beloved or from meeting with that which is not desirable; he is free from this. Anger is a disturbed state of one's own mind which produces affliction and which is aimed at another sentient being who is the cause of separation from the beloved or of confrontation with what is not desirable. He is free from this.
A sage of this sort, who constantly meditates on the self, is said to be of firm wisdom.
Then, the next state below this is described: