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Gita : Ch-6. Slo-32.

Srimad Bhagavad-Gita :

Chapter-6. ( Dhyana-yogam )

Slokam-32. ( He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! )

atmaupamyena   sarvatra    samam    pasyati  yorjuna,

sukham   va  yadi  va   duhkham   sa   yogi   paramo   matah.

Arjuna!    yah   =   Arjuna,    he    who;

atmaupamyena      sarvatra   =   sees   all    other    living   entinties    are    his    own   images;

sukham     va    yadi    va   duhkham   =   all   their    joy    and    sorrow;

samam     pasyati   =   counts   as   his    own;

sah    yogi    parmah    matah   =   he    is   considered    as    the   best   among  of    all   yogi-s.

Now Lord Krishna speaks of the most exalted yogi's who perceiving the atma in all created beings view them as non-different from himself. Just as a person does not like to create difficulties for themselves and at all times wishes the best for themselves. In the same way such a yogi does not want difficulties created for any being and at all times wishes the best for all beings. Such a yogi is completely free from passion and desire and is the most exalted of all yogi's. All persons due to their previous actions are caught in the current of reactions of merits and demerits that create obstacles in achieving communion with the Supreme Lord. Those whose knowledge is veiled by nescience birth after birth since time immemorial have no idea that the highest goal of human existence is first atma tattva or realisation of the soul within the etheric heart and second the perception of the atma or soul in all created beings and the ultimate unity of all created beings. This unity is absolute inseparable unity with the Supreme Lord.

By chance a fortunate individual receives the unconditional mercy of the Supreme Lord, reflects on the purpose of human existence and gaining the association of pious people comes into contact with a qualified spiritual preceptor and following their instructions concerning realisation of the atma and the path to moksa or liberation from the material existence they purify their mind and very existence. Then such a person engages themselves wholeheartedly in the practice of meditation which culminates into realisation of the embodied self being the atma or soul and paramatma the Supreme Soul both residing within the etheric heart. From this time on one only experiences the actions dictated by destiny and until all past accumulated reactions are finished. One comprehends that both happiness and unhappiness are temporary and caused by merits and demerits from past actions and present obstacles on the path to moksa or liberation to the Supreme Lord. Just as those fettered in golden chains or iron chains are both in bondage and each feel the same type of relief when released and freed. So in the same way the pleasure one receives causing obstacles due to merits and the pain one receives causing obstacles due to demerits both have the same effect of relief when they are finally exhausted and a person is set free by achieving moksa. This mentality one applies also to all created beings because one sees everything with the same equal vision as one perceives 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 atma's 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 yogi's.

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 slokam-s. Those who are devotees of the Supreme Lord treat everyone as they would treat themselves.

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 …