yaḥ sarvatrānabhisnehas
tat tat prāpya śubhāśubham
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā
Translation of Bhagavad Gita 2.57
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
There is always some upheaval in the material world which may be good or evil. One who is not agitated by such material upheavals, who is unaffected by good and evil, is to be understood to be fixed in Krishna consciousness. As long as one is in the material world there is always the possibility of good and evil because this world is full of duality. But one who is fixed in Krishna consciousness is not affected by good and evil, because he is simply concerned with Krishna, who is all-good absolute. Such consciousness in Krishna situates one in a perfect transcendental position called, technically, samadhi.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
That person is without affections which are subject to conditions (anabhisneha). Unconditional affection out of mercifulness however should remain to some degree. He is fixed in those qualities On receiving something favorable to himself (subham), through respect or feeding for instance, he does not approve, and receiving disrespect (asubham), such as a punch of the fist, he does not disapprove. He does not say, “Oh, you are so religious, serving a great devotee. I bless you with happiness.” Nor does he curse the disrespectful person saying, “Go to hell, you sinful creature.” He is prajna pratisthita, situated in samadhi (samadhim prati sthita), or well situated in prajna or samadhi.
Commentary by Sri Ramanuja of Sri Sampradaya:
2.57 He, who, has no love for all pleasing objects, i.e., who is indifferent to them, and who does not feel attraction or repulsion when he is united with or separated from attractive or repulsive objects respectively, who neither rejoices at the former, nor hates the latter — he also is of firm wisdom. Sri Krsna now mentions the next lower state.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
The question how does such a person talk is now being answered. He who is without affection even towards friends and relatives, neither praising what is congenial or criticising what is uncongenial is steady in wisdom. This is the meaning.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Lord Krishna explains here that one devoid of attachment to everything, when exposed to that which is good does not rejoice, neither does such a one lament when exposed to that which is not good.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Lord Krishna now answers the question of how one situated in transcendent consciousness speaks. He does this by explaining that one who is unattached to everything without a mental inclination towards anything totally indifferent to all sense objects. When exposed to sources of pleasure like mouth watering vegetable preperations, delicious nectarian fruit drinks, silky, fashionable clothes or luxurious homes such a one does not rejoice at receiving these things nor give praise to those who have bequeathed these things. Similarly when exposed to sources of unpleasantness like unpalatable food and drink, coarse unfashionable clothes and humble homes such a one does not show disdain and is indifferent to statements made by people to criticise him such as being called a pseudo yogi or a hypocrite. Thus the essence is such a one uses his words sparsely, praises no one and blames no one and because he possesses neither love nor hatred for any living being benefits all. Such a one is situated in transcendent consciousness.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
2.57 Further, prajna, the wisdom; tasya, of that person, fo that sannyasin; pratisthita, remains established; yah, who; anabhi-snehah, has no attachment for; sarvatra, anything anywhere, even for body, life, etc.; who na abhinanadati, neither welcomes; na dvesti, nor rejects; tat tat, anything whatever; subha-asubham, good or bad; propya, when he comes across it, i.e. who does not rejoice on meeting with the good, nor reject the bad on meeting with it. Of such a person, who is thus free from elation or dejection, the wisdom arising from discrimination remains established.
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
2.57 Yah sarvatra etc. There is no joy or sorrow in him while meeting the good or the bad.
Sanskrit Shloka Without Transliteration Marks:
yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita
Sanskrit to English Word for Word Meanings:
yaḥ — one who; sarvatra — everywhere; anabhisnehaḥ — without affection; tat — that; tat — that; prāpya — achieving; śubha — good; aśubham — evil; na — never; abhinandati — praises; na — never; dveṣṭi — envies; tasya — his; prajñā — perfect knowledge; pratiṣṭhitā — fixed.
