HomeBhagavad GitaCh. 2Shloka 57
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Bhagavad Gita — Sankhya Yoga, Shloka 57

Sankhya Yoga

Bhagavad Gita 57 illustration

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५७ ॥

yaḥ sarvatrānabhisnehas tattat prāpya śubhāśubham | nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā || 2.57 ||

He who is unattached everywhere, and on obtaining what is auspicious or inauspicious neither rejoices nor hates—his wisdom is firmly established.

जो सर्वत्र आसक्ति-रहित रहता है और शुभ या अशुभ को प्राप्त करके न हर्षित होता है न द्वेष करता है, उसकी प्रज्ञा प्रतिष्ठित होती है।

One who is unattached everywhere, and on encountering this or that—pleasant or unpleasant—neither rejoices nor hates: his wisdom is firmly established.

‘Anabhisneha’ can mean absence of clinging/over-identification. Some devotional readings caution that non-rejoicing does not imply emotional numbness, but freedom from possessiveness and aversion.

यःwho (he who)
यः:
Karta
Rootयद्
सर्वत्रeverywhere, in all situations
सर्वत्र:
Adhikarana
Rootसर्वत्र
अनभिस्नेहःfree from attachment (without clinging affection)
अनभिस्नेहः:
Karta
Rootअनभिस्नेह
तत्that
तत्:
Karma
Rootतद्
तत्that (whatever it may be)
तत्:
Karma
Rootतद्
प्राप्यhaving attained, having obtained
प्राप्य:
Root√प्राप्
शुभthe auspicious (pleasant/good)
शुभ:
Karma
Rootशुभ
अशुभम्the inauspicious (unpleasant/bad)
अशुभम्:
Karma
Rootअशुभ
not
:
Root
अभिनन्दतिrejoices (over), welcomes, exults
अभिनन्दति:
Root√नन्द् (अभि-)
not
:
Root
द्वेष्टिhates, is averse to
द्वेष्टि:
Root√द्विष्
तस्यof him
तस्य:
Rootतद्
प्रज्ञाwisdom, steady understanding
प्रज्ञा:
Karta
Rootप्रज्ञा
प्रतिष्ठिताis established, firmly set
प्रतिष्ठिता:
Root√स्था (प्रति-)
Krishna
Asaṅga (non-attachment)Dveṣa (aversion)Sukha-duḥkha (pleasant-unpleasant)Prajñā (wisdom)
Non-clingingNon-aversionStability amid outcomes

FAQs

It targets reward/punishment conditioning: the stable person does not swing into elation or hostility when circumstances change.

The verse implies that wisdom rests on a level of selfhood not dependent on episodic experiences labeled ‘good’ or ‘bad.’

It refines equanimity as a response to outcomes, relevant to Arjuna’s dilemma about action and its consequences.

Useful for decision-making under uncertainty: focus on ethical action and learning rather than emotional attachment to results.