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
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.
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.
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.