आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं सः योगी परमो मतः।।6.32।।
6.32 O Arjuna, that yogi is considered the best who judges what is happiness and sorrow in all beings by the same standard as he would apply to himself.
6.32 He who, through the likeness of the Self, O Arjuna, sees eality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
6.32. Whosoever finds pleasure or pain eally in all as in the case of himself-that person is considered to be a great man of Yoga, O Arjuna !
6.32 आत्मौपम्येन through the likeness of the Self? सर्वत्र everywhere? समम् eality? पश्यति sees? यः who? अर्जुन O Arjuna? सुखम् pleasure? वा and? यदि if? वा or? दुःखम् pain? सः he? योगी Yogi? परमः highest? मतः is regarded.Commentary He sees that whatever is pleasure or pain to himself is also pleasure or pain to all other beings. He does not harm anyone. He is ite harmless. He wishes good to all. He is compassionate to all creatures. He has a very soft and large heart. He sees thus eality everywhere as he is endowed with the right knowlede of the Self? as he beholds the Self only everywhere? and as he is established in the unity of the Self. Therefore he is considered as the highest among all Yogis. (Cf.VI.47)
6.32 Atma-aupamyena: Atma means the self, i.e. oneself. That by which a comparison is made is an upama. The abstract from of that is aupamya. Atma-aupamya means a standard as would be applicable to oneself. O Arjuna, yah, he who; pasyati, judges; sarvatra, in all beings; samam, by the same standard, in the same manner; atma-aupamyena, as he would apply to himself-. And what does he view with sameness? That is being stated: As sukham, happiness, is dear to me, so also is happiness agreeable to all creatures. Va, and-the word va is (used) in the sense of and; just as yadi, whatever; duhkham, sorrow is unfavourable, unwelcome to me, so also is sorrow unwelcome and unfavourable to all creatures. In this way, he looks upon happiness and sorrow as pleasant and unpleasant to all bengs, by the same standard as he would apply to himself. He does not act against anyone. That is , he is non-injurious. He who is thus non-injurious and steadfast in full Illumination, sah, that yogi; paramah matah, is considered as the best among all the yogis. Noticing that his Yoga-as spoken of and consisting in full Illumination- is hard to acire, Arjuna, with a view to hearing the sure means to its attainment, said:
6.32 Atma-etc. That he finds the pleasure and pain of all on analogy of himself. This is only a statement of characteristic mark [of the Yogin]; and it is not an injunction enjoining a new action.
6.32 (iv) He who - because of the similarity between his own self and other selves, as they are all constituted similarly of uncontracted knowledge in their essential being - views the pleasures in the form of the birth of a son and the sorrows in the form of the death of a son of his own and of others, as eal, on the ground of their eal unrelatedness to such pleasures and pains to him. Viewing his own pleasures and pains of the above description as being not different from those of others of the same kind - tht Yogin is deemed the highest; he is judged as having reached the summit of Yoga. [The idea is to prevent misconstruing the verse as meaning that one shares the joy and misery of all as his own. It means only that the highest type of yogins understand that the self is unrelated to the pain and pleasures of his own body-mind. He understands also that the same is the case with other selves.]
Moreover, it has been stated that even the yogi at the stage of sadhana 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 yogi I consider the best.
Lord Krishna specifies that among the different yogis or those perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, those who worship the Supreme Lord and who are compassionate to all living entities are the most exalted. Such a yogi who empathises with all living entities regarding them as oneself and by this vision wishes only the best for all created beings.
Lord Krishna here explains equal vision differently then He did in previous verses. Now begins the summation. Those who are devotees of the Supreme Lord treat everyone as they would treat themselves.
One even more advanced in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation realises the intrinsic uniqueness and sublime sameness of all atmas or souls as having the nature of omniscience and omnipresence although residing in unlimited variegated physical and subtle bodies. Fully comprehending that the atma has no connection with material nature the yogi looks upon all dualities such as happiness and affliction like one is the same as the other and this applies whether circumstances befall unto such a yogi or befall unto others such as the happiness of an infant being born or the affliction of a parent dying. This means it is one and the same for such a yogi regarding their own offspring and parents as it is regarding other peoples offspring and parents. Such a yogi who is so far advanced as to regard both happiness and affliction equally with the same sublime indifference is qualified to be known as the best of yogis.
One even more advanced in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation realises the intrinsic uniqueness and sublime sameness of all atmas or souls as having the nature of omniscience and omnipresence although residing in unlimited variegated physical and subtle bodies. Fully comprehending that the atma has no connection with material nature the yogi looks upon all dualities such as happiness and affliction like one is the same as the other and this applies whether circumstances befall unto such a yogi or befall unto others such as the happiness of an infant being born or the affliction of a parent dying. This means it is one and the same for such a yogi regarding their own offspring and parents as it is regarding other peoples offspring and parents. Such a yogi who is so far advanced as to regard both happiness and affliction equally with the same sublime indifference is qualified to be known as the best of yogis.
Aatmaupamyena sarvatra samam pashyati yo’rjuna; Sukham vaa yadi vaa duhkham sa yogee paramo matah.
ātma-aupamyena—similar to oneself; sarvatra—everywhere; samam—equally; paśhyati—see; yaḥ—who; arjuna—Arjun; sukham—joy; vā—or; yadi—if; vā—or; duḥkham—sorrow; saḥ—such; yogī—a yogi; paramaḥ—highest; mataḥ—is considered
