FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.9

సుహృన్మిత్రార్యుదాసీనమధ్యస్థద్వేష్యబన్ధుషు । సాధుష్వపి చ పాపేషు సమబుద్ధిర్విశిష్యతే ॥ ౯ ॥
suhṛn-mitrāry-udāsīna-
[suhrin-mitraary-udaaseena-]
madhyastha-dveṣya-bandhuṣu
[madhyastha-dveshya-bandhushu]
sādhuṣv api ca pāpeṣu
[saadhushv api cha paapeshu]
sama-buddhir viśiṣyate
[sama-buddhir vishishyate]
Word-for-word
su - hṛt — to well-wishers by nature mitra — benefactors with affection ari — enemies udāsīna — neutrals between belligerents madhya - stha — mediators between belligerents dveṣya — the envious bandhuṣu — and the relatives or well-wishers sādhuṣu — unto the pious api — as well as ca — and pāpeṣu — unto the sinners sama - buddhiḥ — having equal intelligence viśiṣyate — is far advanced .
Blended reading (Sanskrit + English inline)
suhṛn-mitrāry-udāsīna-
su - hṛt
to well-wishers by nature
mitra
benefactors with affection
ari
enemies
udāsīna
neutrals between belligerents
madhyastha-dveṣya-bandhuṣu
madhya - stha
mediators between belligerents
dveṣya
the envious
bandhuṣu
and the relatives or well-wishers
sādhuṣv api ca pāpeṣu
sādhuṣu
unto the pious
api
as well as
ca
and
pāpeṣu
unto the sinners
sama-buddhir viśiṣyate
sama - buddhiḥ
having equal intelligence
viśiṣyate
is far advanced .
Important Words
  • su-hṛt — to well-wishers by nature
    Su-hṛt — 'good-hearted one.' The verse lists six categories and concludes with a seventh attitude (sama-buddhi). The sheer length of the list is the verse's argument: the equality must hold across all categories, no exceptions.
  • udāsīna — neutrals
    Ud-ā-√sad, 'one who sits apart.' The neutral observer — often the easiest category to be indifferent to. The verse names them precisely so they are not forgotten.
  • dveṣya — the envious
    From √dviṣ, 'to hate.' The hardest test. The hostile and the envious are placed mid-list, not buried at the end — Kṛṣṇa wants the reader to register them clearly.
  • pāpeṣu — unto the sinners
    Locative plural. Even the sinful are within the sama-buddhi. The yogī's equality does not bless sin; it sees the soul beneath the sin. The error is registered; the soul is not condemned.
  • sama-buddhiḥ — having equal intelligence
    The verse's hinge term. Not sama-bhāva (equal feeling) — buddhiḥ, intelligence. The equality is reached by understanding, not by sentiment. The discriminating mind itself sees equally.
  • viśiṣyate — is far advanced
    Vi-√śiṣ, 'to distinguish, to stand out.' Beautiful paradox: the one who treats all equally is the one who stands distinguished. Sameness of vision is the rarest excellence.
A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
9. He sees the natural well-wisher, the friend, the neutral person, the mediator, the enemy, and the relative, the sinner and pious person as the same.
Commentary

The yogī sees equally the person who wishes one well (suhṛt) by his nature, one who actually does good out of affection (mitra), the killer (ari), one who is neutral in times of conflict or honor (udāsīna), the mediator who tries to resolve conflict between the two sides (madhyastha), the person who deserves hatred because he harms one (dveṣya), the relative (bandhu), the follower of dharma and the follower of adharma. This position is superior to that of seeing dirt and gold as the same.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
9. He is better who sees the natural well wisher, the friend, the neutral person, the mediator, the enemy, and the relative, the sinner and pious person as the same.
Commentary

He who sees friends and enemies as equal is superior (viśiṣyate) to the yogī who sees stone and gold as one. A suhrt is one who by his very nature desires another person’s benefit. Mitra is one who actually does beneficial acts for another person out of affection. Ari is one who desires another’s misfortune, due to not having affection. Udāsin is one who is neutral to two arguing parties. Madhya stha is one who attempts to stop the dispute. Dveṣya is one who deserves to be hated because of his desire to injure another person. Bandhu is a person who desires ones benefit because of a family relationship. The sadhu is one who follows dharma. The pāpa is one who does not follow dharma.

Bhūrijana Dāsa Gauḍīya
Commentary

The envious, friends, and enemies, in one hand ‑ the people who hate one.

Then the well‑wishers, affectionate benefactors, Then the neutral, mediators... ... all these three groups of people, he looks at them equally. And this is so difficult to not become involved in friends and enemies and other such politics. This is even more difficult than 'looking at pebbles, stones and gold as the same". This is the most difficult because the tendency is when someone likes you, you think that he has a very good discrimination, he is very intelligent. And when someone doesn't like you, you see his faults, 'what a envious person he is'... this is very difficult. It is a very advanced stage. This is the stage one has to be on in order to be actually advanced enough to give up work in the astanga‑yoga system. The mental stages on has to be in, to give up work. Then there are further stages in the practice of yoga ‑ next Section. There is more detailed information about what practice of yoga practically is. We have summarized it by saying: 'it just describes the practices of astanga‑yoga as well as the re and the 'yogarudha' perfectional stage and ultimately the vision of the service to the Supersoul, which is the goal of yoga. When one is on this stage of 'yogarudha', he is going to begin his practice. That is what will be described. First, general descrition of the yoga practice that one is on the yogarudha stage should begin.

[ C . STAGES IN THE PRACTICE OF YOGA (6. 10‑32) 1 . Basic practices of yoga: Carefully controlling his mind, the successful yogi engages his mind, his body, and his self in Krsna's service. (10) ]

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

Symptoms of yoga-rudha stage

COMMON THEME: Complete indifference to material existence by realized knowledge of Supersoul

Focus of Learning

(a) Intended goal for every living entity – to abide by the dictation of the Supreme Personality of

Godhead who is seated in everyone’s heart as Paramatma

(b) Deviation from the goal because of misled mind – When the mind is misled by the external

illusory energy, one becomes entangled in material activities

(c) Solution to avoid deviation

Mind must admit some superior dictation and follow it
When the mind is fixed on the superior nature, he has no alternative but to follow the dictations of the Supreme
Effect of controlling the mind – One automatically follows the dictation of Paramatma

(d) Krishna consciousness offers this very practical solution

A devotee automatically follows the Lord’s dictation and therefore he is unaffected by dualities, being fully absorbed in the Supreme
This state is called ‘practical-samadhi’

SUMMARISED THEME 6A

SYMPTOMS OF YOGARUDHA STAGE (6.7 – 6.9)

A) If the mind is made a friend as per Text 6.6, the following symptoms develop, as the realizations

deepen and grow, in the following sequence:

1. Completely neutral to all material existence and dualities (6.7)

2. Sees all object equally – Pebbles, gold, stone (6.8)

3. Fully satisfied by jnana and vijnana (6.8)

4. Sees all people equally – “most advanced stage” (6.9)

(d) Best way to disentangle mind – Always engage mind in Krishna consciousness

(e) Real yoga practice entails – Meeting Paramatma in the heart and following His dictation

cf. Unconquered mind has to serve the dictations of lust, anger, avarice, illusion etc.

(f) How Krishna consciousness fulfils this – Perfect surrender to Lord’s dictations follows

automatically in Krishna Consciousness

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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-
Śrī Rāmānujācārya Classical
Translation
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.
Śrī Abhinavagupta Classical
Translation
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 -
Swami Sivananda Classical
Translation
6.9 He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous and the unrighteous, excels.
Commentary

6.9 सुह्यन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु in the goodhearted? in friends? in enemies? in the indifferent? in neutrals? in haters and in relatives? साधुषु in the righteous? अपि also? च and? पापेषु in the unrighteous?,समबुद्धिः one who has eal mind? विशिष्यते excels.Commentary He excels He is the best among the Yogarudhas.Samabudhhi is eanimity or evenness of mind. A Yogi of Samabuddhi has eal vision. He is ite impartial. He is the same to all. He makes no difference with reference to caste? creed or colour. He loves all as his own self? as rooted in the Self.A goodhearted man does good to others without expecting any servie from them in return.Udasina is one who is ite indifferent.A neutral is one who does not join any of the two contending parties. He stands as a silent spectator or witness.The righteous are those who do righteous actions and follow the injunctions of the scriptures.The unrighteous are those who do wrong and forbidden actions? who inure others and who do not follow the scriptures.

Swami Gambhīrānanda Classical
Translation
6.9 He excels who has sameness of view with regard to a benefactor, a friend, a foe [Ari (foe) is one who does harm behind one's back.], a neutral, an arbiter, the hateful, [Dvesyah is one who openly hateful.] a relative, good people and even sinners.
Shri Purohit Swami Classical
Translation
6.9 He looks impartially on all - lover, friend or foe; indifferent or hostile; alien or relative; virtuous or sinful.
Related values & verses
Primary values
Samata (Equanimity / Even-mindedness)Maitri (Friendship / Goodwill)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Vairagya (Detachment / Dispassion)
Related verses
BG 5.18 BG 12.13 BG 14.25 SB 4.12.37 SB 11.2.46 SB 3.25.21 CC Madhya 23.111 CC Madhya 22.78 CC Madhya 8.274 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 4.4.23
Concepts
DharmaYoga
Sciences essays referencing this verse
Related lectures
Personal Guidance
Equal toward well-wishers, friends, enemies, the envious, the pious, the sinner — that one is advanced.
Practical Applications
  • Notice differential treatment based on like/dislike — and gradually equalize.
  • Practice sending good wishes even toward the envious or hostile.
  • Treat the test as the practice.
Reflection Questions
  • Whom am I treating differentially that I shouldn't?
  • What would equality of vision allow?
Analogy

The sun shines equally on a hostile city wall and a friendly garden gate — not because the sun cannot distinguish, but because its nature is to give light, not to weigh recipients. The advanced yogī's regard works the same way: not blindness to character, but a sameness in well-wishing that flows from a source that does not depend on the receiver.

Stories
Yudhiṣṭhira and Duryodhana After Kurukṣetra

When Yudhiṣṭhira finally entered Hastināpura as emperor, he insisted on offering the proper funeral rites for Duryodhana, Karṇa, and the other Kaurava warriors — the very men who had stolen his kingdom and humiliated his wife. He grieved for them as for his own brothers.

The Mahābhārata records this not as weakness but as the dharma-rāja's natural equality of vision: su-hṛn-mitra-ari-udāsīna-madhya-stha — well-wisher, friend, enemy, neutral — held with one steady heart now that the war was done. Sama-buddhiḥ in a king.

📝 My note

Source: vedabase.io

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