BhG 2.56

duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate

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analysis

syntax

duḥkheṣu (in miseries) anudvigna-manāḥ (one with an undisturbed mind) [san] (being),
sukheṣu [ca] (and in pleasures) vigata-spṛhaḥ (whose hankering is gone) [san] (being).
vīta-rāga-bhaya-krodhaḥ (without passion, fear and anger) muniḥ (sage) sthita-dhīḥ (who has a steady thought) ucyate (it is called).

grammar

duḥkheṣu	–	duḥ-kha 7n.3 n. – in miseries, in difficulties (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha);
anudvigna-manāḥ	–	an-ud-vigna-manas 1n.1 m.; BV: yasya mana udvigno nāsti saḥ – whose mind is undisturbed (from: ud-√vij – to be agitated, to tremble, to fear PP udvigna – trembling, agitated, disturbed; √man – to think, manas – the mind);
sukheṣu	–	su-kha 7n.3 n. – in pleasures, in comforts (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha);
vigata-spṛhaḥ	–	vigata-spṛha 1n.1 m.; BV: yasya spṛhā vigatāsti saḥ – whose desires are gone, who is free from hankering (from: vi-√gam – to go away, PP vigata – gone; √spṛh – to desire to obtain, to long for, spṛhā – eager desire, longing);
vīta-rāga-bhaya-krodhaḥ	–	vīta-rāga-bhaya-krodha 1n.1 m.; DV/BV: yasya rāgaś ca bhayaṁ ca krodhaś ca vitāḥ santi saḥ – whose passion, fear and anger are gone (from: vi-√i – to go away, PP vīta – gone; √rañj – to be dyed, be excited, be delighted, rāga – colour, passion, affection, love, beauty; √bhī – to scare, bhaya – fear; √krudh – to be angry, krodha – anger, wrath);
sthita-dhīḥ	–	sthita-dhī 1n.1 m.; BV: yasya dhīḥ sthitāsti saḥ – who has a steady thought (from: sthā – to stand, PP sthita – standing, situated, firm; √dhī – to think, to reflect; dhī – thought, intelligence);
muniḥ	–	muni 1n.1 m. – sage, saint, seer (from: √man – to think, to imagine);
ucyate	–	√vac (to speak) Praes. pass. 1v.1 – it is called;

textual variants

sthitadhīr → sthiradhīr (who’s thought is fixed);

commentaries

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

(2) Equanimity in pleasure and pain. Moreover,		kiṃ ca –
He whose heart is not distressed in calamities, from whom all longing for pleasures has departed, who is free from attachment, fear and wrath, he is called a sage, a man of steady knowledge.		*duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ* \| vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate \|\|2.56\|\|
His heart is not distressed in calamities such as may arise from disorder in the body, (adhyātmika), &c.		*duḥkheṣv* ādhyātmikādiṣu prāpteṣu na udvignaṃ na prakṣubhitaṃ duḥkha-prāptau mano yasya so’yam anudvigna-manāḥ \|
Unlike fire, which increases as fuel is added, his longing for pleasures does not increase as more pleasures are attained.		tathā sukheṣu prāpteṣu vigatā spṛhā tṛṣṇā yasya, na agnir iva indhanādy-ādhāne sukhāny anu vivardhate sa vigata-spṛhaḥ \|
He is said to be a man of steady knowledge. He is called a sage, a Sannyasin, one who has renounced works.		*vīta-rāga-bhaya-krodhaḥ* rāga ca bhayaṃ ca krodha ca vītā vigatā yasmāt sa vīta-rāga-bhaya-krodhaḥ \| *sthita-dhīḥ* sthita-prajño muniḥ saṃnyāsī tadā ucyate \|\|2.56\|\|

Rāmānuja

anantaraṃ jñāna-niṣṭhasya tato’rvācīnā adūra-viprakṛṣṭāvasthocyate | priya-viśleṣādi duḥkha-nimitteṣu upasthiteṣu anudvigna-manāḥ na duḥkhī bhavati, sukheṣu vigata-spṛhaḥ priyeṣu sannihiteṣu api niḥspṛhaḥ vīta-rāga-bhaya-krodho’nāgateṣu spṛhā ragas tad-rahitaḥ | priya-viśleṣāpriyāgamana-hetu-darśana-nimittaṃ duḥkhaṃ bhayam, tad-rahitaḥ | priya-viśleṣāpriyāgamana-hetu-bhūta-cetanāntargo duḥkha-hetuḥ svamano-vikāraḥ krodhaḥ, tad-rahitaḥ | evaṃ-bhūto munir ātma-manana-śīlaḥ sthita-dhīr ity ucyate

Śrīdhara

Madhusūdana

idānīṃ vyutthitasya sthita-prajñasya bhāṣaṇopaveśana-gamanāni mūḍha-jana-vilakṣaṇāni vyākhyeyāni | tatra kiṃ prabhāṣetety asyottaram āha duḥkheṣv iti dvyābhyām | duḥkhāni trividhāni śoka-moha-jvara-śiro-rogādi-nimittāny ādhyātmikāni vyāghra-sarpādi-prayuktāny ādhibhautikāni ativātātivṛṣṭy-ādi-hetukāny ādhidaivikāni teṣu duḥkheṣu rajaḥ-pariṇāma-santāpātmaka-citta-vṛtti-viśeṣeṣu prārabdha-pāpa-karma-prāpiteṣu nodvignaṃ duḥkha-parihārākṣamatayā vyākulaṃ na bhavati mano yasya so ‚nudvigna-manāḥ | avivekino hi duḥkha-prāptau satyām aho pāpo ‚haṃ dhiṅ māṃ durātmānam etādṛśa-duḥkha-bhāginaṃ ko me duḥkham īdṛśaṃ nirākuryād ity anutāpātmako bhrānti-rūpas tāmasaś citta-vṛtti-viśeṣa udvegākhyo jāyate | yady ayaṃ pāpānuṣṭhāna-samaye syāt tadā tat-pravṛtti-pratibandhakatvena saphalaḥ syāt | bhoga-kāle tu bhavan kāraṇe sati kāryasyocchettum aśakyatvān niṣprayojano duḥkha-kāraṇe saty api kim iti mama duḥkhaṃ jāyate iti avivekaja-bhrama-rūpatvān na vivekinaḥ sthita-prajñasya sambhavati | duḥkha-mātraṃ hi prārabdha-karmaṇā prāpyate na tu tad-uttara-kālīno bhramo ‚pi |
nanu duḥkhāntara-kāraṇatvāt so ‚pi prārabdha-karmāntareṇa prāpyatām iti cet, na | sthita-prajñasya bhramopādānājñāna-nāśena bhramāsambhavaāt taj-janya-duḥkha-prāpaka-prārabdhābhāvāt | yathā-kathaṃcid deha-yātrā-mātra-nirvāhaka-prārabdha-karma-phalasya bhramābhāve ‚pi bādhitānuvṛttyopapatter iti vistareṇāgre vakṣyate |
tathā sukheṣu sattva-pariṇāma-rūpa-prītyātmaka-citta-vṛtti-viśeṣeṣu trividheṣu prārabdha-puṇya-karma-prāpiteṣu vigata-spṛha āgāmi-taj-jātīya-sukha-spṛhā-rahitaḥ | spṛhā hi nāma sukhānubhava-kāle taj-jātīya-sukhasya kāraṇaṃ dharmam ananuṣṭhāya vṛthaiva tad-ākāṅkṣā-rūpā tāmasī citta-vṛttir bhrāntir eva | sā cāvivekina eva jāyate | na hi kāraṇābhāve kāryaṃ bhavitum arhati | ato yathā sati kāraṇe kāryaṃ mā bhūd iti vṛthākāṅkṣā-rūpa udvego vivekino na sambhavati tathaivāsati kāraṇe kāryaṃ bhūyād iti vṛthākāṅkṣā-rūpā tṛṣṇātmikā spṛhāpi nopapadyate prārabdha-karmaṇaḥ sukha-mātra-prāpakatvāt |
harṣātmikā vā citta-vṛttiḥ spṛhā-śabdenoktā | sāpi bhrāntir eva | aho dhanyo ‚haṃ yasya mamedṛśaṃ sukham upasthitaṃ ko vā mayā tulas tribhuvane kena vopāyena mamedṛśaṃ sukhaṃ na vicchidyetety evam ātmikotphullatā-rūpā tāmasī citta-vṛttiḥ | ataevoktaṃ bhāṣye – nāgnir ivendhanādy-ādhāne yaḥ sukhāny anuvivardhate sa vigata-spṛhaḥ iti | vakṣyati ca — na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam [Gītā 5.20] iti | sāpi na vivekinaḥ sambhavati bhrāntitvāt |
tathā vīta-rāga-bhaya-krodhaḥ | rāgaḥ śobhanādhyāsa-nibandhano viṣayeṣu rañjanātmakaś citta-vṛtti-viśeṣo ‚tyantābhiniveśa-rūpaḥ | rāga-viṣayasya nāśake samupasthite tan-nivāraṇāsāmarthyam ātmano manyamānasya dainyātmakaś citta-vṛtti-viśeṣo bhayam | evaṃ rāga-viṣaya-vināśake samupasthite tan-nivāraṇa-sāmarthyam ātmano manyamānasyābhijvalanātmakaś citta-vṛtti-viśeṣaḥ krodhaḥ | te sarve viparyaya-rūpatvād vigatā yasmāt sa tathā | etādṛśo munir manana-śīlaḥ saṃnyāsī sthita-prajña ucyate | evaṃ-lakṣaṇaḥ sthita-dhīḥ svānubhava-prakaṭanena śiṣya-śikṣārtham anudvega-nispṛhatvādi-vācaḥ prabhāṣeta ity anvaya uktaḥ | evaṃ cānyo ‚pi mumukṣur duḥkhe nodvijet sukhe na prahṛṣyet, rāga-bhaya-krodha-rahitaś ca bhaved ity abhiprāyaḥ

Viśvanātha

kiṃ prabhāṣetety asya uttaram āha duḥkheṣu kṣut-pipāsa-jvara-śiro-rogādiṣv ādhyātmikeṣu sarpa-vyāghrādy-utthiteṣv anudvigna-manāḥ prārabdhaṃ duḥkham idaṃ mayāvaśyaṃ bhoktavyam iti svagataṃ kenacit pṛṣṭaḥ san spaṣṭaṃ ca bruvan | na duḥkheṣūdvijata ity arthaḥ | tasya tādṛśa-mukha-vikriyābhāva evānudvega-liṅgaṃ sudhiyā gamyam | kṛtrimānudvega-liṅgavāṃs tu kapaṭī | sudhiyā paricito bhraṣṭa evocyata iti bhāvaḥ | evaṃ sukheṣv apy upasthiteṣu vigata-spṛha iti prārabdham idam avaśya-bhogyam iti svagataṃ spaṣṭaṃ ca bruvāṇasya tasya sukha-spṛhā-rāhitya-liṅgaṃ sudhiyā gamyam eveti bhāvaḥ | tat-tal-liṅgam eva spaṣṭīkṛtya darśayati vīto vigato rāgo ‚nurāgaḥ sukheṣu bandhu-janeṣu yasya saḥ | yathaivādi-bharatasya devyāḥ pārśvaṃ prāpitasya svaccheda-cikīrṣor vṛṣala-rājān na bhayam | nāpi tatra krodho ‚bhūd iti

Baladeva

atha vyutthitaḥ sthita-prajñaḥ kiṃ bhāṣetety asyottaram āha duḥkheṣv iti dvyābhyām | trividheṣv adhyātmikādiṣu duḥkheṣu samutthiteṣu satsv anudvigna-manāḥ prārabdha-phalāny amūni mayāvaśyaṃ bhoktavyānīti kenacit pṛṣṭaḥ svagataṃ vā bruvan tebhyo nodvijata ity arthaḥ | sukheṣu cottamāhāra-satkārādinā samupasthiteṣu vigata-spṛhas tṛṣṇā-śūnyaḥ prārabdhākṛṣṭāny amūni mayāvaśya-bhoktavyānīti kenacit pṛṣṭaṃ svagataṃ vā bruvan tair upasthitaḥ prahṛṣṭa-mukho na bhavatīty arthaḥ | vīteti – vīta-rāgaḥ kamanīyeṣu prīti-śūnyaḥ | vīta-bhayaḥ viṣayāpahartṛṣu prāpteṣu durlabhasya mamaitāni dharmyair bhavadbhir hriyanta iti dainya-śūnyaḥ | vīta-krodhaḥ teṣv eva prabalasya mamaitāni tucchair bhavadbhiḥ katham apahartavyānīti krodha-śūnyaś ca | evaṃvidho munir ātma-manana-śīlaḥ sthita-prajña ity arthaḥ | itthaṃ svānubhavaṃ parān prati svagataṃ vā vadan naudvego nispṛhatādi-vacaḥ prabhāṣate ity uttaram

translations

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