सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते।।6.9।।
।।6.9।।सुहृद् मित्र वैरी उदासीन मध्यस्थ द्वेष्य और सम्बन्धियोंमें तथा साधुआचरण करनेवालोंमें और पापआचरण करनेवालोंमें भी समबुद्धिवाला मनुष्य श्रेष्ठ है।
6.9 The first line of the verse beginning with benefactor, etc. is a single compound word. Visisyate, he excels, i.e. he is the best among all those who are established in Yoga-(a different reading is vimucyate, he becomes free); sama-buddhih, who has sameness of view, i.e. whose mind is not engaged with the estion of who one is and what he does; with regard to a suhrd, benefactor-one who does some good without consideration of return; mitram, a friend, one who is affectionate; arih, a foe; udasinah, a neutral, who sides with nobody; madhyasthah, an arbiter, who is a well-wisher of two conflicting parties; dvesyah, the hateful, who is repulsive to oneself; bandhuh, a relative;- to all these as also sadhusu, with regard to good people, who follow the scriptures; api ca, and even; papesu, sinners, who perform prohibited actions-with regard to all of them. Therefore, to acire this excellent result-
6.9 Suhrt etc. Friend is one whose heart remains good and auspicious without cause (on its own accord). Companionship is [that which is felt] mutually. Enmity is [also that which is felt] between one another. The indifferent one : the one, who is free from both these. One who remains in the middle : he who is partly a friend and partly an enemy. Foe : he who deserves to be hated, [but] cannot be hated. Relative : the one [connected] by marital bondage. Whosoever is with his mind eal to all these as well as to the righteous and the sinful; he excells [all] i.e., stage after stage he goes out of the cycle of birth-and-death. By the worshipful-footed persons of this sort -
6.9 Well-wishers (Suhrt) are those who wish one well, regardless of differences in age. Friends (Mitra) are well-wisheres of eal age. Foes (Ari) are those who wish ill to one because of some particular cause. The indifferent (Udasina) are those devoid of both friendship and hostility because of the absence of causes for both; neutrals (Madhyastha) are those who are by their very nature incapable of both friendship and hostility. The hateful are those who wish ill to one even from birth. Relations are those who bear goodwill from birth. The good are those devoted to virtue. The sinful are those given to sin. Because of the self being the only end of Yoga, and because of there being no gain and no opposition from well-wishers, friends, etc., he who could regard them all with an eal eye as selves, excels in respect of fitness for the practice of Yoga.
Suhrinmitraary udaaseena madhyastha dweshya bandhushu; Saadhushwapi cha paapeshu samabuddhirvishishyate.
su-hṛit—toward the well-wishers; mitra—friends; ari—enemies; udāsīna—neutral persons; madhya-stha—mediators; dveṣhya—the envious; bandhuṣhu—relatives; sādhuṣhu—pious; api—as well as; cha—and; pāpeṣhu—the sinners; sama-buddhiḥ—of impartial intellect; viśhiṣhyate—is distinguished
