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Gita : Ch-6. Slo-9.

Srimad Bhagavad-Gita :

Chapter-6. ( Dhyana-yogam )

Slokam,-9. ( A person is said to be still further advanced when he regards all—the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial—with an equal mind. )


sadhushvapi   ca    papeshu    samabuddhirvisishyate.

suhin-mitrary-udasina   =   (hithakamkshi)  well-wisher,  -(mitram)  friend,  - ( ari / satru)  enemy, - neutral between the  two  parties;

madhyastha-dveshya-bandhushu   =   mediator between the paries,   envious,   relatives   or   well  wisher;

sadhushv-api   ca    papeshu   =   unto   the    pious,   as   well    as,   and    unto   the   sinners;

samabuddhih    visishyate   =    having    equal    ( balanced   mind   )   intelligence,   is    far   advanced / superior  ( or yogarudan );

The lakshana-s ( qualities ) of   Yogarudan  continued--- in this Slokam.

That person verily is distinguished among mortals who feels equanimity towards both those who are righteous and those who are unrighteous. They alone understand that the consciousness residing in every living entity is the Ultimate Consciousness which is the all pervasive medium equally present in all beings. The embodied being is literally the manifestation of this consciousness and the distinctiveness is due to the propensity of one's internal potency. Attributes such as compassion, magnanimity and righteousness are bestowed by the grace of the Supreme Lord as otherwise it is not possible to possess them. This has been confirmed by all the saints and sages.

Essentially all embodied beings are of the form of this consciousness devoid of any defect. The defects that manifest among embodied beings is due to their internal propensity as all are emanations from the Supreme Lord and are dependent solely upon Him. All embodied beings are non- different in their essence and the seeming differences which appear are due to distinctive attributes and any seeming perception of inequality is due to delusion. Thus all human beings are fundamentally and essentially the same. The Brahma Purana states: That the demi-gods in the heavenly dimensions belong to a special category and have special powers and attributes that are natural and eternal in order to regulate universal management throughout creation. The demons possess substantial defects which appear natural to them and are eternal as well. Human being possess both attributes and defects which are also natural and eternal. Only the Supreme Lord Krishna and His authorised incarnations possess eternal attributes always for all time.

It should not be surmised that the righteous ones and the unrighteous one's should be respected alike and regarded the same for that would be a grave error. The Brahma Purana states: If beings of equal qualification are worshipped unequally and people of unequal gradation are worshipped equally they will be relegated from their position even if they happen to be demi- gods. Manu Samhita states: The wealthy, family members, the elders, the learned and the bonafide spiritual preceptor. All these are considered to be venerable in their places but in gradation the subsequent one is superior to the one preceding it. The Brahma Vaivarta Purana states: Whoever respects all living entities with equal vision knowing that the inner essence is the same for all, pleases the Supreme Lord. The distinctions between people due to the differences in their methods of worship will not be disturbing to one who views all with equanimity. Among the venerable ones who perform worship according to the Vedic scriptures, if there is at any time mistakes or defects in the worship it will be viewed with equanimity. The Garuda Purana states: In whatever manner actions are required to be performed in relation to the venerable ones or an enemy then those activities are considered as situated in equanimity. One who looks equally upon all these persons mentioned well-wisher, enemy etc. is superior to even one who is performing yoga or the science of the individual consciousness attaining communion with the ultimate consciouness. A well-wisher is benevolent towards one, a friend is affectionate, an enemy causes harm and the envious are persons of aversion. The good are those of righteous behaviour and the sinful are those of unrighteous behavior. The person who through strength and clarity of mind is able to look in equanimity upon all without a doubt excels even the yogi.

The Vishnu Purana states that: One who performs activities without expecting anything in return is known as magnanimous. Even while engaged in turmoil the one who extends protection is the friend and the one who refuses protection is the enemy. One who neither helps or harms is known as passive. One who does not act when things are required to be done is known as irresponsible. One who does hateful things is known as evil. One who performs beneficial activities is known as righteous. Whatever activity one is required to perform according to time and circumstances and the Vedic scriptures that activity is considered to be in equanimity. The Narada Purana specifies that: One who is affectionate without any expectation is the magnanimous one. Seeing suffering the one who extends help is the friend. One who causes pain is evil. One who does not reciprocate friendship even when given friendship is ungrateful. One who does good to others only if good was done for them is known as mediocre. The magnanimous one referred to here is the Supreme Lord.

 The word suhru refers to one who taking no umbrage in differences of age wishes one well. The word mitra denotes a friend of equal age who wishes one well. Ary is one who wishes one ill. Udasina is a stranger who has no cause to be a friend or a foe. Madhyastha is neutral one who from birth was never a friend or a foe. Dvesya is one who was born as an enemy and bears ill will from birth. Bandhusu is a relative who bears good will from birth. Sadhusu are the saintly and virtuous who follow the path of righteousness. Papesu are the vile and wicked who follow the path of iniquity. A yuktah as referred to by Lord Krishna in the previous verse is one who has completely abandoned material pursuits and has ceased from all relationships with the world. Such a person has nothing to gain therefore nothing to lose and views all with equal vision in equanimity.

Lord Krishna is stating that one who regards equally the well-wishers such as relatives who help due to relations and friends who help due to affection without desiring anything from them and is also nonplussed by those who wish to do harm such as an enemy or the envious, as well as those of righteous conduct and those of unrighteous conduct, such a person excels even the yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness.

To be continued   ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …