Bhagavad Gita Chapter 2, Verse 56

Chapter 2 – Sankhya Yoga · Speaker: Krishna

Sanskrit verse

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

Transliteration

duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ .
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ॥

Meaning

One whose mind is not shaken in sorrows, who has no craving for pleasures, and who is free from attachment, fear and anger — such a sage is called one of steady intellect.

Word meanings

दुःखेषु – in sorrows, in adversity
अनुद्विग्नमनाः – one whose mind is not agitated
सुखेषु – in pleasures
विगतस्पृहः – one whose craving has gone
वीतरागभयक्रोधः – free from attachment, fear and anger
स्थितधीः – of steady intellect
मुनिः – a sage, a contemplative
उच्यते – is called

Anvaya (word order)

दुःखेषु अनुद्विग्नमनाः, सुखेषु विगतस्पृहः, वीतरागभयक्रोधः (यः), (सः) मुनिः स्थितधीः उच्यते ।

Explanation

The previous verse described the inner nature of the sthitaprajna — the giving up of desire and contentment in the Self. Now Krishna shows how that inner state expresses itself amid the ups and downs of life. Traditional commentators such as Madhusudana Sarasvati take this verse as the answer to Arjuna's question ‘kim prabhasheta’ — how does he speak? — that is, how does he respond and conduct himself when pleasure and pain come his way.

The first mark is ‘duhkheshv anudvigna-manah’ — in sorrow his mind is not agitated. Note that Krishna does not say that sorrow never enters the sage's life. Illness in the body, loss in relationships, misfortune in circumstances — these come to the wise as well. The difference is that they do not overturn his mind. He sees the sorrow, meets it, but does not drown in it. The scriptures speak of three sources of suffering: from one's own body and mind (adhyatmika), from other beings (adhibhautika) and from the forces of nature (adhidaivika). The sthitaprajna stays steady through all three.

The second mark is ‘sukheshu vigata-sprihah’ — his craving for pleasures has vanished. This is subtler still. It is hard to remain patient in suffering, but it is even harder to remain unattached in pleasure. Just as pouring ghee on a fire makes it blaze higher, indulging in pleasure only increases the thirst for it. When pleasure comes, the sthitaprajna accepts it, but the hunger of ‘more, and always’ no longer lives in him.

The third mark is ‘vita-raga-bhaya-krodhah’ — free from attachment, fear and anger. These three are deeply linked. Where there is attachment (raga), fear of losing the object arises; and when someone threatens to take it away or obstructs our getting it, anger flares. Attachment is the root; fear and anger are its branches. Cut the root and the branches wither. That is why Krishna binds the three together in a single compound.

Finally such a person is called ‘muni’ — one who reflects, whose mind has turned inward. A muni is not only an ascetic living in the forest; anyone who meets every event of life with discernment is a muni. Ramanuja notes that only one engaged in contemplation of the Self can become indifferent to the causes of sorrow.

This verse is a remarkable formula for mental well-being. One who neither swells with praise nor collapses under criticism can steer his boat through every storm of life. Such steadiness is the true foundation of leadership, relationships and spiritual practice alike.

Context

In 2.55 Krishna gave the root definition of the sthitaprajna — renunciation of desire and contentment in the Self. Here He shows how such a person responds to pleasure and pain. In the next verse (2.57) He describes the sage's evenness towards whatever good or bad comes to him.

Life lesson

Do not panic in sorrow, and do not get carried away in pleasure. Whenever fear or anger arises, look for the attachment hidden behind it — recognising the root is already half the cure.

Key terms

Anudvigna: unagitated, undisturbed
Spriha: craving, eager longing for pleasure
Raga-bhaya-krodha: attachment, fear of loss, and the anger that rises at obstruction
Muni: a contemplative whose mind dwells on the Self