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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.57
yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham | nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
Translation. The sage who is unattached everywhere—even to body, life, and the like—
on encountering each and every good or evil,
neither rejoices at the good nor hates the evil:
his wisdom (prajñā), born of discrimination, is established.
Grammar check: 14 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| yaḥ | yad | pass |
| sarvatra | sarvatra | pass |
| anabhisnehaḥ | anabhisneha | pass |
| tat | tad | pass |
| tat | tad | pass |
| prāpya | āp | pass |
| śubhāśubham | śubhāśubha | pass |
| na | na | pass |
| abhinandati | nad | pass |
| na | na | pass |
| dveṣṭi | dviṣ | pass |
| tasya | tad | pass |
| prajñā | prajñā | pass |
| pratiṣṭhitā | pratiṣṭhita | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Śaṅkara's commentary; the deciding lines are quoted below each decision.
The relative yaḥ denotes a sage, and anabhisnehaḥ means one devoid of attachment rather than merely unemotional or unaffectionate.→ The sage who is devoid of attachment
gita [1]yaḥ muniḥ sarvatra deha-jīvitādiṣv api anabhisneho 'bhisneha-varjitas tat tat
The sage who, everywhere—even in relation to the body, life, and so forth—is without attachment, devoid of attachment, [on obtaining] each particular thing...
Sarvatra has a comprehensive object-domain: the sage is unattached toward everything, including his body and life.→ In every case and toward everything—even body, life, and the like
gita [1]sarvatra deha-jīvitādiṣv api
Everywhere, even with regard to the body, life, and so forth.
Tat tat is distributive, while śubhāśubham is a neuter singular dvandva resolved as the alternatives ‘a good thing or a bad thing.’→ Each and every particular good or evil encountered
gita [1]tat tat prāpya śubhāśubhaṃ tat tat śubhaṃ aśubhaṃ vā labdhvā
Having encountered this or that good or evil—that is, having obtained each particular good thing or bad thing.
Prāpya is an absolutive subordinate to the finite verbs, not a second-person imperative as Vyākaraṇī reports.→ On encountering/having obtained
gita [1]tat tat śubhaṃ aśubhaṃ vā labdhvā
Having obtained each particular good thing or bad thing.
The two negated verbs have differentiated contextual scope: the sage neither becomes pleased or elated upon obtaining good nor hates the bad.→ Neither rejoices at the good nor hates the evil
gita [1]nābhinandati na dveṣṭi śubhaṃ prāpya na tuṣyati na hṛṣyati, aśubhaṃ ca prāpya na dveṣṭi ity arthaḥ
He does not rejoice and does not hate: obtaining something good, he is not pleased or elated; and obtaining something bad, he does not hate it—this is the meaning.
Tasya refers to the same sage, now characterized as free from elation and dejection; his prajñā is specifically wisdom born of discrimination and is established.→ His wisdom (prajñā), born of discrimination, is established
gita [2]tasya evaṃ harṣa-viṣāda-varjitasya vivekajā prajñā pratiṣṭhitā bhavati
For him, who is thus devoid of elation and dejection, wisdom born of discrimination is established.
Śaṅkara's commentary on this unit
1yaḥ muniḥ sarvatra deha-jīvitādiṣv api anabhisneho 'bhisneha-varjitas tat tat prāpya śubhāśubhaṃ tat tat śubhaṃ aśubhaṃ vā labdhvā nābhinandati na dveṣṭi śubhaṃ prāpya na tuṣyati na hṛṣyati, aśubhaṃ ca prāpya na dveṣṭi ity arthaḥ |
2tasya evaṃ harṣa-viṣāda-varjitasya vivekajā prajñā pratiṣṭhitā bhavati ||bhgs_2.57||
3kiṃ ca --