Bg. 6.32 · Bhagavad-gita As It Is

Devanagari

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दु:खं स योगी परमो मत: ॥ ३२ ॥

Verse text

ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ

Synonyms

ātma — with his self ; aupamyena — by comparison ; sarvatra — everywhere ; samam — equally ; paśyati — sees ; yaḥ — he who ; arjuna — O Arjuna ; sukham — happiness ; vā — or ; yadi — if ; vā — or ; duḥkham — distress ; saḥ — such ; yogī — a transcendentalist ; paramaḥ — perfect ; mataḥ — is considered.

Translation

He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

Translation (Visvanatha Cakravarti Thakura)

32. I consider that practicing yogī who sees equally everything as equal to himself in all circumstances, whether in happiness or suffering, to be the topmost yogī.

Translation (Baladeva Vidyabhusana)

32. O Arjuna, I consider him to be the topmost yogī who sees everywhere the happiness and distress of others as his own.

Purport

One who is Kṛṣṇa conscious is a perfect yogī; he is aware of everyone’s happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Kṛṣṇa to be the supreme enjoyer of all the activities of the human being, the proprietor of all lands and planets, and the sincerest friend of all living entities. The perfect yogī knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Kṛṣṇa. And because one in Kṛṣṇa consciousness is happy, he tries to distribute the knowledge of Kṛṣṇa everywhere. Since the perfect yogī tries to broadcast the importance of becoming Kṛṣṇa conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ ( Bg. 18.69 ). In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best yogī because he does not desire perfection in yoga for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a yogī interested only in his personal elevation. The yogī who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Kṛṣṇa consciousness.

Purport (Visvanatha Cakravarti Thakura)

Moreover, it has been stated that even the yogī at the stage of sādhana should have equal vision everywhere. This verse explains the most important type of equal vision. He sees what is good for himself and what is bad for himself as equally applicable to all others; he desires happiness for all others, and does not desire suffering for anyone. That yogī I consider the best.

Purport (Baladeva Vidyabhusana)

Previously the Lord said sarva-bhūta-hite rataḥ: the yogīs are engaged in the welfare of all beings. (BG 5.25) This verse further elaborates the point. He sees in any circumstance both happiness and distress of others as if it were his own. As he desires happiness for himself, he desires happiness for others, and not distress. I consider this yogī who is merciful to all, seeing others’ happiness and distress as his own, to be the best. Though a person may be knowledgeable of the truth, if he sees others unequal to himself, then he is not considered the best yogī.

Surrender Unto Me

This true equality of all beings was also explained in the last Chapter (5.18). This 'sama‑darsinah' vision was obtainable from niskama karma, and is also obtainable through astanga‑yoga when one comes to the Supersoul platform. And because he sees the true happiness and the equality of all beings, he works for everyone's welfare. He doesn't give distress to others, he should work to help everyone. This is a yogi. REVIEW: Krsna has explained in Section A how when practicing astanga‑yoga, one shouldn't give up niskama karma or work. But this work should be detached. And when one gets to the 'yogarudha' stage, when one's mind is completely under control, then one can give up niskama karma. After explainning that, the practice of one who solely engage in astanga‑yoga, was described in the long Section B (10‑32). There are many descriptions how one has to seat perfectly straight back, one's eyes have to be focused, one has to be fearless, one has to be free from any material desires, one cannot sleep too much or sleep too little, one cannot eat too much or eat to little... ‑ it is a very straight and narrow path. And ultimately after a long period of practice one can understand the Supersoul and focus his consciousness upon the Supersoul and thus achieve the same liberation in the Supreme as we heard about in Chapter Five, through the performance of niskama karma‑yoga. After hearing of these difficult practices (when one goes to the forest, alone, in a secluded place...), Arjuna says: [ D . THE MIND AND YOGA PRACTICE (6. 33‑36) Lord Krsna acknowledges Arjuna's doubt that the turbulent mind makes the equal vision and practices of yoga difficult. The Lord then assures Arjuna that control of the mind is needed, and is possible only through constant practice and detachment. ]