Bhagavad Gita 2.56 how Jayadvaita Swami added a vers from Stotaratna not in Srila Prabhupadas 1972 edition

[Paramananda das]

1972 edition TEXT 56

duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate

SYNONYMS

duhkhesu--in the threefold miseries; anudvigna-manah--without being agitated in mind; sukhesu--in happiness; vigata-sprhah--without being too interested; vita--free from; raga--attachment; bhaya--fear; krodhah--anger; sthita-dhih--one who is steady; munih--a sage; ucyate--is called.

TRANSLATION

One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

PURPORT

The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nasau munir yasya matam na bhinnam. But a sthita-dhi-muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhi-muni is always in Krsna consciousness, for he has exhausted all his business of creative speculation. He has surpassed the stage of mental speculations and has come to the conclusion that Lord Sri Krsna, or Vasudeva, is everything. He is called a muni fixed in mind. Such a fully Krsna conscious person is not at all disturbed by the onslaughts of the threefold miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord, are minimized to the lowest. Similarly, when he is happy he gives credit to the Lord, thinking himself unworthy of the happiness; he realizes that it is due only to the Lord's grace that he is in such a comfortable condition and able to render better service to the Lord. And, for the service of the Lord, he is always daring and active and is not influenced by attachment or aversion. Attachment means accepting things for one's own sense gratification, and detachment is the absence of such sensual attachment. But one fixed in Krsna consciousness has neither attachment nor detachment because his life is dedicated in the service of the Lord. Consequently he is not at all angry even when his attempts are unsuccessful. A Krsna conscious person is always steady in his determination.

present BBT version:

Bhagavad-gītā As It Is 2.56

duḥkheṣv anudvigna-manāḥ

sukheṣu vigata-spṛhaḥ

vīta-rāga-bhaya-krodhaḥ

sthita-dhīr munir ucyate

SYNONYMS

duḥkheṣu — in the threefold miseries; anudvigna-manāḥ — without being agitated in mind; sukheṣu — in happiness; vigata-spṛhaḥ — without being interested; vīta — free from; rāga — attachment; bhaya — fear; krodhaḥ — and anger; sthita-dhīḥ — whose mind is steady; muniḥ — a sage; ucyate — is called.

TRANSLATION

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

PURPORT

The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nāsāv ṛṣir yasya mataḿ na bhinnam (Mahābhārata, Vana-parva 313.117). But a sthita-dhīr muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhīr muni is always in Kṛṣṇa consciousness, for he has exhausted all his business of creative speculation. He is called praśānta-niḥśeṣa-mano-rathāntara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord ŚrīKṛṣṇa, or Vāsudeva, is everything (vāsudevaḥ sarvamiti sa mahātmāsu-durlabhaḥ). He is called a muni fixed in mind. Such a fully Kṛṣṇa conscious person is not at all disturbed by the onslaughts of the threefold miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord, are minimized to the lowest. Similarly, when he is happy he gives credit to the Lord, thinking himself unworthy of the happiness; he realizes that it is due only to the Lord's grace that he is in such a comfortable condition and able to render better service to the Lord. And, for the service of the Lord, he is always daring and active and is not influenced by attachment or aversion. Attachment means accepting things for one's own sense gratification, and detachment is the absence of such sensual attachment. But one fixed in Kṛṣṇa consciousness has neither attachment nor detachment because his life is dedicated in the service of the Lord. Consequently he is not at all angry even when his attempts are unsuccessful. Success or no success, a Kṛṣṇa conscious person is always steady in his determination.

Comment : The difference in the 1972 purport and later BBT edition is the adding of the where Nāsāv ṛṣir yasya mataḿ na bhinnam being from Mahabharat (Mahābhārata, Vana-parva 313.117 is from the whole vers reads as when Lord Caitanya has quoted this vers:

Śrī Caitanya Caritāmṛta Madhya 17.186

tarko 'pratiṣṭhaḥ śrutayo vibhinnā

nāsāv ṛṣir yasya mataḿ na bhinnam

dharmasya tattvaḿ nihitaḿ guhāyāḿ

mahājano yena gataḥ sa panthāḥ

SYNONYMS

tarkaḥ — dry argument; apratiṣṭhaḥ — not fixed; śrutayaḥ — Vedas; vibhinnāḥ — possessing different departments; na — not; asau — that; ṛṣiḥ — great sage; yasya — whose; matam — opinion; na — not; bhinnam — separate; dharmasya — of religious principles; tattvam — truth; nihitam— placed; guhāyām — in the heart of a realized person; mahā-janaḥ — self-realized predecessors; yena — by which way; gataḥ — acted; saḥ — that; panthāḥ — the pure unadulterated path.

TRANSLATION

Śrī Caitanya Mahāprabhu continued, "'Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.'"

PURPORT

This is a verse spoken by Yudhiṣṭhira Mahārāja in the Mahābhārata, Vana-pārva (313.117).

however vers 43 of Stotra Ratna is not mentioned by Srila Prabhupada at all in this vers, this has been added by Jayadvaita Swami and Dravida

bhavantam evanucaran nirantarah
prakanta-niahakeaja-manorathantarah
kadaham aikantika-nitya-kiaokarah
praharajayiajyami sa-natha-jaivitam

by serving You constantly, one is freed from all material desires and is completely pacified. When shall we engage as Your permenant eternal servant and always feel joyful to have such a perfect master?

Basically they added this part: He is called praśānta-niḥśeṣa-mano-rathāntara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord ŚrīKṛṣṇa, or Vāsudeva, is everything (vāsudevaḥ sarvamiti sa mahātmāsu-durlabhaḥ).

If you go to http://bbtedit.com/files/72_Gita_showing_revisions_02_chapter_two.pdf and look up vers 2.56 you can see how Jayadvaita Swami simply chopped and added this sloka .This is clearly against Srila Prabhupadas instruction in his" rascal editor discussion" not to change his books ...anyhow Stotaratna is important reading also but to add such a sloka is clearly not wanted by Srila Prabhupada.If you want to read Stotra Ratna by Yamunacarya you can go to for example :http://www.bvml.org/VS/Y_stotra-ratna.html

But this sloka has not been mentioned by Srila Prabhupada in this purport .IT IS A DEVIATION.

lets look at the commentaries of Srila Visvanath Chakravati Thakura to this sloka:

Commentary by Sri Visvanatha Cakravarti Thakur

This verse and the next verse, the Lord answers the question “How does he speak?”

His mind is not disturbed by adhyatmika suffering in the form of hunger, thirst, fever, or headache, by the adhibhautika suffering coming from snakes or tigers, or by the adhidaivika suffering arising from extremes in wind or rain. When someone asks about himself, he says simply that this suffering is his prarabdha karma which he must unavoidably endure. He is not agitated with suffering (duhkhesv anudvigna manah). He does not say anything to himself or out loud to others. This absence of disgust at his situation is understood by the intelligent person to be the symptom of an undisturbed person. False indifference to suffering, the mark of the imposter, however, is understood by the wise man. Such a pretender is called fallen or depraved.

In the face of opportunities for happiness, he is without desire and says to himself or others that it is simply his prarabdha karma which he must tolerate. And the intelligent person recognizes his quality of being devoid of desire for happiness.

These qualities are made clearer. He is devoid of attachment to enjoyment (vita raga), devoid of fear from such things as tigers that want to eat him. He is devoid of anger towards friends who have attacked him. As an example, Jada Bharata in front of the Goddess Durga, did not show fear or anger towards the candala leader who wanted to kill him.

and the acaryas:

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary The Supreme Lord Krishna continuing the answer to the first question of verse 54 states that: He who is unperturbed, who is free from desires though amidst pleasures is not agitated even upon being put into misery because there is the absence of any attachment, affection, fear or anger. Thus by being devoid of all these characteristics one can be understood to be a person of steady wisdom.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary Lord Krishna gives an expansion of this in the next three verses. For those situated in wisdom these instructions are essential being the means. It has been declared that whatever instructions have been recommended for those seeking advancement, these selfsame instructions are seen distinctively in the actions of those situated in wisdom. To assume erroneously that something is pleasant then it becomes a source of attachment. Rasa sentiment, raga attachment and rakti beauty are said to be erroneous assumptions.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary To be free from an agitated mind is not to become aggrieved when situations arise of impending affliction and difficulty or bereavement for something cherished and lost. To not be elated in happiness is to remain in an unattached and passive state even when joyous events occur. Desire is the longing for things not obtained. One must learn to be free from this. Fear is worrying for prospective sorrow which may be caused by bereavement of what is cherished and the projection of the coming of unwanted things. One must learn to be free from this. Anger is that disturbed state of mind and irritated feelings produced of pain from others causing separation from what is cherished or giving the experience of things not cherished. One must learn to be free from this. Such a being is a muni or one of profound contemplation on the soul. This being is known as sthita-prajna situated in perfect knowledge of transcendental consciousness. Lord Krishna describes the next lower stage in the next verse.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary These characteristics Lord Krishna mentions are all within the purview of self-experience. How could others recognise such an inner state. To this he states undisturbed in sorrow. There are three types of sorrow or pain: adyatmika or physical, adhidaivika or supernatural and adhibhautika or natural. Adyatmika is pain of the body and pain of the mind. The pain of the body is diseases and ailments attacking it such as fever, rheumatism, gout, etc. The pain of the mind is due to insult, jealousy, shame and the like. Adhidaivika is pain caused by drought, flooding, cyclones, earthquakes, hurricanes, etc. Adhibhautika is pain caused from people, demons, animals, ghosts, etc. All these three are destined by fate and as such are not transitory and after experiencing them they fade into oblivion. Determining in this way that those whose minds remain unperturbed in affliction coming due to fate as well as in happiness rising up by chance, these beings have become devoid of desires in whatever results occur. The reason is they are free from passion, fear and anger. Passion is the extreme mental attachment to objects cherished with intense desire with the intention of never letting possession of these objects be discontinued. Fear is the pain caused from the approaching agony arising from separation from what is cherished. Anger is a specific mental attitude which appears in one who experiences separation at the time of loss of cherished objects. These three passion, fear and anger all arise due to the lack of discrimination regarding the eternal nature of the soul. By the gradual development of this discrimination one becomes free from these three impediments and by this discrimination when the introspective one's contemplation becomes mature they're known as sthita-prajna.

comment: Srila Prabhupada has given lectures on Bhagavad Gita 2.56 :

such as http://www.prabhupadavani.org/main/Bhagavad-gita/GT107.html where this sloka is discussed.

[Paramananda das]

what is this original manuscript Jayadvaita Swami is refering too?  

.56: Missing evidence restored—the sthita-dhir muni and Vasudeva
Published editions	Original manuscript
[Old: page 142, 6 lines down in the purport. New: page 145] The sthita-dhir muni is always in Krsna consciousness, for he has exhausted all his business of creative speculation. He is called prasanta-nihsesa-mano- rathantara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Sri Krsna, or Vasudeva, is everything (vasudevah sarvam iti sa mahatma su-durlabhah).	The sthitadhir Muni is asways in Krsna consciousness after having finished all speculative business of creat ive speculation.The are called prasanta nihsesa manorathantaram or one who (xxx) supassed the stage of mental speculations and has come to the conclusion that Lord Sri Krsna or Vasudeva is everything(Vasudva sarvam it sa mahatma sudurlabha)is called the fixed in mind muni