FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.32

ఆత్మౌపమ్యేన సర్వత్ర సమం పశ్యతి యోఽర్జున । సుఖం వా యది వా దు:ఖం స యోగీ పరమో మత: ॥ ౩౨ ॥
ātmaupamyena sarvatra
[aatmaupamyena sarvatra]
samaṁ paśyati yo ’rjuna
[samam pashyati yo ’rjuna]
sukhaṁ vā yadi vā duḥkhaṁ
[sukham vaa yadi vaa duhkham]
sa yogī paramo mataḥ
[sa yogee paramo matah]
Word-for-word
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 .
Blended reading (Sanskrit + English inline)
ātmaupamyena sarvatra
ātma
with his self
aupamyena
by comparison
sarvatra
everywhere
samaṁ paśyati yo ’rjuna
samam
equally
paśyati
sees
sukhaṁ vā yadi vā duḥkhaṁ
yaḥ
he who
sa yogī paramo mataḥ
arjuna
O Arjuna
sukham
happiness
vā
or
yadi
if
vā
or
duḥkham
distress
saḥ
such
yogī
a transcendentalist
paramaḥ
perfect
mataḥ
is considered .
Important Words
  • ātma-aupamyena — by comparison to his own self
    Ātma + aupamya — 'similarity-to-self.' Instrumental — the means by which equality is seen. The verse names a specific technique of empathy: extrapolation from one's own felt life.
  • sarvatra — everywhere
    Yet again the chapter's universal locative. The equality is not selective — not 'with those like me.' Sarvatra closes that loophole.
  • samam — equally
    From √sam — the same root as samādhi, sama-darśana, śama. The whole chapter is a study of sama. Here the sama-vision is socialized: applied to others, not only to objects (clay/stone/gold of verse 8) or to dualities (heat/cold of verse 7).
  • sukham vā yadi vā duḥkham — happiness or distress
    The classical dvandva covering the whole register of subjective life. Equality of regard holds across the entire span — not only in another's pleasure but, harder, in another's pain.
  • paramaḥ — perfect
    Para-ma — 'most-beyond.' Superlative. The verse reserves paramaḥ for the one who has achieved this last and hardest equipoise: equal regard for others' happiness and distress as for one's own.
  • mataḥ — is considered
    Past participle of √man — 'is held to be, is in opinion.' Whose opinion? Kṛṣṇa's, who is speaking. This is the Lord's own definition of the perfect yogī. Not negotiable.
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!
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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
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.
Commentary

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.

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

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.

Bhūrijana Dāsa Gauḍīya
Commentary

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. ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Having experienced that in external consciousness there is no happiness and Krishna consciousness

only gives true happiness, the yogi tries to help everyone, without distinction between friend and enemy, to

become happy by turning their consciousness to Krishna

LINK BETWEEN TEXTS 6.32 & 6.33: After hearing descriptions of asthanga-yoga, Arjuna analyzes his

inability to follow the process.

Focus of Learning

(a) A Krishna conscious person is a perfect yogi – Because aware of real cause of happiness and

distress by dint of his personal experience

The cause of distress – Forgetfulness of relationship with God
The cause of happiness – Knowing Krishna to be the Supreme enjoyer, the Supreme proprietor and the sincerest friend

(b) A Krishna conscious person is the best philanthropist and dearest servitor of the Lord – Because

he tries to broadcast the importance of Krishna consciousness

Ref. Bg. 18.69 “na ca tasman...”
He is the best yogi because he does not desire perfection in yoga for his personal benefit but tries for others also
This differentiates a pure devotee from a yogi only interested in personal salvation

(b) There is no difference between a Krishna conscious person engaged in transcendental service of

Krishna and a perfect yogi engaged in meditation on the Supersoul

Yogi in Krishna consciousness – Even though he may be engaged in various activities in material world – remains always situated in Krishna
Ref. Bhakti-rasamrita-sindhu 1.2.187: “nikhilasv apy...” – A devotee acting in Krishna consciousness is already liberated
Ref. Narada-pancaratra “dik-kalady...” – By concentrating one’s attention on the transcendental form of Krishna, who is all pervading and beyond time and space, one becomes absorbed in thinking of Krishna and then one attains the happy state of transcendental association with Him
Krishna consciousness is the highest stage of trance in yoga practice
Understanding that Krishna is present as Paramatma in everyone’s heart, and Vishnu is non-different from Krishna, makes the yogi faultless
Ref Gopal-tapani-upanisad 1.2.1 – This confirms the inconceivable potency of the Lord: “Although the Lord is one, He is present in innumerable hearts as many”
Ref. Smrti sastra: “Vishnu is one, and yet He is certainly all-pervading...”
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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:
Śrī Rāmānujācārya Classical
Translation
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.]
Śrī Abhinavagupta Classical
Translation
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.
Swami Sivananda Classical
Translation
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.
Commentary

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)

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
6.32 O Arjuna! He is the perfect saint who, taught by the likeness within himself, sees the same Self everywhere, whether the outer form be pleasurable or painful.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 5.18 BG 12.13 BG 13.28 SB 11.2.45 SB 4.12.37 SB 3.29.27 CC Madhya 23.111 CC Madhya 22.78 CC Antya 20.25 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 2.4.5
Sciences essays referencing this verse
Related lectures
Personal Guidance
The perfect yogi sees by similar comparison to his own self the equality of all beings — in happiness and distress.
Practical Applications
  • Apply 'as I want for myself' to others — not just abstractly but concretely.
  • Notice when you'd want comfort for yourself but accept distress for another.
  • Equalize through imagination of self.
Reflection Questions
  • Whose distress have I tolerated when I would not tolerate it for myself?
  • What does equal regard ask of me?
Analogy

A mother's hand draws back from a hot iron just as quickly when reaching for her own child as for her neighbor's — the comparison is reflexive, immediate, untaught. The perfect yogī's compassion has acquired exactly this reflex. He measures another's pain against his own and finds the measurement equal.

Stories
King Rantideva offers his last water

After forty-eight days of fasting, King Rantideva at last received a little food and water. As he raised the cup to his lips, a thirsty caṇḍāla appeared and begged for water. Rantideva gave it without hesitation, saying he wanted no kingdom, no liberation, no rebirth — only that he might enter every suffering being and relieve their distress so that they would be free of misery.

The Bhāgavatam (9.21) records this as the perfection of ātma-aupamya. Rantideva did not weigh the beggar's caste, species, or worthiness; he felt another's thirst as his own and acted by reflex. His prayer — na tv ahaṁ kāmaye rājyam — is this verse of the Gītā made into a life. Such a devotee, says Kṛṣṇa, is paramo yogī.

📝 My note

Source: vedabase.io

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