2.56 He whose mind is not shaken by adversity, who does not hanker after pleasures, and is free from attachment, fear and anger, is called a sage of steady wisdom.

2.56 Dukkhesu etc. Only that sage whose mental attitude is free from desire and hatred in the midst of pleasure and pain, and not anyone else, is a man-of-stabilized-intellect. This is also proper. For-

**2.56** He whose mind is not agitated in the face of sorrows, who has no longing for pleasures, and who is entirely free from attachment, fear, and anger—such a contemplative man is called a sage of steady wisdom. **Commentary:** [Arjuna had asked about the *actions* of one with steady wisdom, but the Lord answers by emphasizing the *inner disposition*, because disposition is primary in all actions. Actions are performed based on disposition. When the disposition changes, the action changes—meaning, even if an action appears the same externally, in essence it is not the same. It is this disposition that the Lord speaks of here.] **'duḥkheṣhv-anudvigna-manāḥ'** — Even when sorrows are anticipated or actually befall him, his mind is not agitated. That is, even when obstacles arise while performing duty—such as hindrances in work, criticism, insult, or unfavorable results—his mind remains undisturbed. The reason a Karma Yogi's mind is free from agitation and turmoil is this: his primary duty is to act for the welfare of others, to perform actions completely, and to remain vigilant so that no attachment, possessiveness, or desire arises regarding the fruits of those actions. By doing so, a sense of contentment remains within him. Because of this contentment, no matter how many adversities come, his mind is not agitated. **'sukheṣhu vigata-spṛihaḥ'** — Even when pleasures are anticipated or actually attained, he has no longing for them. That is, even when favorable circumstances arise—such as work being accomplished perfectly, receiving immediate respect and praise, or obtaining favorable results—his mind harbors no longing that "this situation should remain just so; may this favorable circumstance always continue." Such favorable conditions have no effect whatsoever on his inner being. **'vīta-rāga-bhaya-krodhaḥ'** — The coloring of the mind by worldly objects is called 'attachment' (rāga). When there is attachment to objects, if a powerful person destroys those objects, severs the connection with them, or creates obstacles in obtaining them, then 'fear' arises in the mind. If that person is weak, then 'anger' arises in the mind. However, when the disposition to give happiness to others, to do good for them, and to serve them becomes awakened within a person, his attachment naturally vanishes. With the disappearance of attachment, fear and anger also cease. Thus, he becomes entirely free from attachment, fear, and anger. As long as agitation, longing, attachment, fear, and anger remain to some degree, he is a seeker (sādhaka). When he becomes entirely free from these, he becomes perfected (siddha). [Desire, craving, etc., are all essentially forms of attachment alone. They are given different names only due to subtle gradations. For example, the latent attachment residing in the inner being is called 'vāsanā' (tendency). Another name for that same vāsanā is 'āśakti' (clinging) and 'priyatā' (fondness). The wish "May I obtain that object" is called 'kāmanā' (desire). The anticipation of that desire being fulfilled is called 'āśā' (hope). Even after a desire is fulfilled, the wish for those objects to increase or for more objects to be obtained is called 'lobha' (greed). When the intensity of greed increases greatly, it is called 'tṛiṣhṇā' (insatiable craving). The point is that the pull towards perishable objects of creation, the notion of their superiority and importance—that alone is referred to by names such as vāsanā, kāmanā, etc.] **'sthita-dhīr munir uchyate'** — The intellect of such a contemplative Karma Yogi becomes steady and unwavering. The term 'muni' (sage) etymologically applies to speech, which is why the Lord used the word 'muni' in reply to the question "How does he speak?" (2.54). However, in reality, the term 'muni' is not limited merely to speech. This is why, in the seventeenth chapter, the Lord uses the word 'mauna' (silence) in the context of mental austerity, not austerity of speech (17.16). Since this is a section on Karma Yoga, the contemplative Karma Yogi is called a 'muni' here. 'Contemplativeness' means constant reflection with vigilance, so that no desire or attachment arises in the mind. To remain continually unattached is the vigilance of a perfected Karma Yogi; because in the earlier stage of being a seeker, he maintained such vigilance (Gita 3.19), and through this alone he has attained the Supreme Truth.