य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
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
Translation:
He who has no attachment to anything anywhere, who does not rejoice and hate when good and bad things happen, his wisdom is fixed and steady.
Commentary:
In the Gita, we find that the Lord uses the general term yah (anybody) without limiting its scope to any caste or creed, race, or nationality. Anyone who has acquired firmness in the wisdom of the Self is declared to be a Sthitaprajna whoever he is and whatever may be his caste or creed. This is the sign of the universality of the Gita.
Without attachment in all things: One should be detached from and indifferent to everything in the world. Of course, no one is attached to unpleasant things. A similar attitude is to be cultivated towards pleasant things also. Things pleasant and unpleasant are both in the domain of Maya, and the Self is beyond Maya, and so these lower modifications do not in any way affect the Self. The sthitaprajna having reached the Self-state is not at all concerned with them. The man of wisdom does not seek anything. And yet, nature brings many things to him, both pleasant and unpleasant in the course of his life. But he neither rejoices nor laments when these things happen of their own accord. He remains immovable like a mountain in a state of perfect equanimity. This is the mark of sthitaprajna. It should be understood that the Lord is not advocating a cowardly spirit desisting from the battlefield of life with all its duties, obligations, and responsibilities. Detachment is not neglect of duty. In fact, Arjuna was confused at first when he thought that he could attain peace by running away from the battlefield and taking up the life of a mendicant. The whole of the Gita is intended to emphasize that the challenge of life should be met with courage, equanimity, and knowledge of the real Self. Frustration may put on the garb of detachment. Cowardice may shine under the mask of renunciation. These are the common delusions of a weak mind. The Lord here insists that the good and the bad should be met without elation or depression. The sthitaprajna knows how to live life under all circumstances with mental equipoise and the joy of wisdom.
True spiritualists have a peaceful and happy look on their faces under all circumstances.
“Who Can Insult Me?” – Swami Saradananda
Although the Ramakrishna Order has never involved itself in politics, the presence of the former revolutionaries brought police surveillance upon the Order. When Atmaprakashananda joined the Udbodhan centre in 1912, the police learned about it and summoned Saradananda and Atmaprakashananda for questioning. The police official did not offer a chair to Saradananda nor speak courteously to him. But Saradananda gently assured the police official that the young men who joined the Order had given up all political activities. While returning to the monastery, Atmaprakashananda said in an aggrieved tone: “Swami, I am extremely sorry. It is for my sake that you have had to put up with an insult unworthy of your position.” “Who can insult me?” Saradananda replied. “If my mind does not accept the rudeness, how can I be insulted? Have I kept anything for myself? I have already offered body, mind, and soul at the blessed feet of our Lord, where there cannot be any room for good and bad, honour and dishonour. Be at ease. You need not worry on my behalf.” (Source: God Lived with Them)
Question: What other characteristics of the sthitaprajna are mentioned here?
Answer: The sthitaprajna is not attached to anything, he does not rejoice or hate when pleasant and unpleasant things happen in the course of his life.