Bhagavad Gita 2.57 , Prabhupada: The rascal editors, they are doing havoc

[Paramananda das]

TEXT 57

yah sarvatranabhisnehas tat tat prapya  subhasubham nabhinandati na dvesti tasya prajna  pratisthita

SYNONYMS

yah--one who; sarvatra--everywhere; anabhisnehah--without affection; tat--that; tat--that; prapya--achieving; subha--good; asubham--evil; na--never; abhinandati--praise; na--never; dvesti--envies; tasya--his; prajna--perfect ; pratisthita--fixed.

TRANSLATION

He who is without attachment,  who does not rejoice when he obtains good, nor lament when he obtains evil, is  firmly fixed in perfect knowledge.

PURPORT

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 by good and evil, is to be understood to be fixed  in Krsna 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 Krsna consciousness is not affected by good and evil, because he  is simply concerned with Krsna, who is all-good absolute. Such consciousness in  Krsna situates one in a perfect transcendental position called, technically, samadhi.

the Jayadvaita gita

Text 57

yah sarvatranabhisnehas tat tat prapya subhasubham nabhinandati na dvesti tasya prajna pratisthita

Translation

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 Srila Prabhupada

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.

comment: Many of us have learned slokas since in my case I joined in 1979 and then we have to relearn them because of Jayadvaita Swami got itchy fingers and and agitated mind to change the translation of his spiritual master.Again and again we see how he wants to become more than his own spiritual master:In Srila Prabhupadas words: Prabhupada: The rascal editors, they are doing havoc

Srila Prabhupada: The nonsense, they are...   They are correcting my trans... Rascal. Who has done this? Munayah   is addressing all these munis.

http://www.prabhupada.de/Books/dspobfco.html. What can we learn from this sloka to become completly detached from the Jayadvaita Swami version and stick to Srila Prabhupadas 1972 version.

Srila Prabhupada has explained 2.57 http://www.prabhupadavani.org/main/Bhagavad-gita/GT106.html it is stated 9.57 in the lecture  that is mistake

lets look at Srila Visvanath Chakravati Thakuras purport:

Commentary by Sri Visvanatha Cakravarti Thakur

That person is without affections which are subject to conditions (anabhisneha). Unconditional affection out of mercifulness however should remain to some . 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

this is the commentaries of my beloved Gurudeva,Srila  Bhaktivedanta Narayana Maharaja:

Ch 2 Verse 57
yah sarvatranabhisnehas / tat tat prapya shubhashubham nabhinandati na dveshti / tasya prajna pratishthita
Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 2.57 /u>http://www.bhagavadgitaasitis.com/2/57/en>
yah---he who; (is) anabhisnehah---without excessive attachment; sarvatra---in all situations; tat tat---whatever; (whether) prapya---achieving; shubha---favourable; (or) ashubha--- unfavourable; (and) na abhinandati---he does not rejoice; na--- nor; dveshti---hate; tasya---his; prajna---intelligence; pratishthita--- is well fixed.
One who is devoid of mundane affection, and who neither rejoices in gain nor despairs in loss, is known to have fixed intelligence.
SARARTHA-VARShINI BY ShRILA VIShVANATHA CAKRAVARTI THAKURA
Here, the word anabhisnehah means free from all affection arising from material designations. Such persons certainly feel some affection because of compassion, but their affection is free from material designations. They do not welcome pleasing situations such as being honoured or offered palatable food, nor do they glorify those from whom they receive them by saying, "You are a highly dharmika personality who has been rendering service to great paramahamsas. May you be happy." Conversely, when they are faced with an unpleasant situation such as being dishonoured or attacked, they do not feel any aversion, nor do they curse their adversary, saying, "You sinful person! May you go to hell!" The intelligence of such a person is completely fixed, or situated in samadhi. This is, indeed, called sthita-prajna.

comment : it is interesting how Srila Gurudevas translation of Srila Visvanath Chakravatis purport to this loka is completly different from the above one, this one must be a better translation.

SARARTHA-VARShINI PRAKAShIKA-VRiTTI BY ShRILA BHAKTIVEDANTA NARAYANA MAHARAJA
Affection is of two types: (1) related with the body, sopadhikasneha and (2) related with Shri Bhagavan, nirupadhika-sneha. Sopadhika-sneha can be seen in ordinary persons who identify themselves with their bodies. Those who are sthita-prajna are free from identification with their bodies, and are, therefore, devoid of sopadhika-sneha. They are endowed with nirupadhika-sneha, and are the well-wishers of all living entities. This sneha is ever-existing and continuously flowing within their hearts, but it rarely manifests externally. It is seen in some special circumstances, although an ordinary person cannot detect it.

 

lets look at the commentaries of the 4 Sampradaya  acaryas:

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary 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.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary 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.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary Forming no attachments in any situation means to be indifferent, unconcerned  in an aloof state or attitude. Auspicious is a situation that is pleasing and  inauspicious is a situation that is displeasing. Lord Krishna is instructing not  to be overjoyed by the pleasing nor despondent over the unpleasant. One who can  successfully engage themselves thus is sthita-prajna situated in the  perfect of  transcendental consciousness. The next lower stage is given in the next verse.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary 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.