BHAGAVAD GITA | 06 | 29-32 | SRI SANKARACHARYA
|| VERSE 6.29 ||
sarva-bhuta-stham atmanam sarva-bhutani catmani |
iksate yoga-yukta-atma sarvatra sama-darsanah ||6.29||
29. One who has his mind Self-absorbed through Yoga , and who has the vision of sameness everywhere , see this Self existing in everything , and everything in his Self .
Yoga-yukta-atma , one who has his mind Self-absorbed through Yoga , whose mind is merged in samadhi ; and sarvatra-sama-darsanah , who has the vision of sameness everywhere — who has the vision ( darsana ) of sameness ( sama-tva ) , the knowledge of identity of the Self and Brahman everywhere ( sarvatra ) without exception , in all divergent objects beginning from Brahma to immovable things ; iksate , sees ; atmanam , the Self , his own Self ; sarva-bhuta-stham , existing in everything ; and sarva-bhutani , everything from Brahma to a clump of grass ; unified atmani , in his Self .
|| VERSE 6.30 ||
The fruit of this realization of the unity of the Self is being stated :
yah mam pasyati sarvatra sarvam ca mayi pasyati |
tasyaham na pranasyami sa ca me na pranasyati ||6.30||
30. One who sees Me in everything , and sees all things in Me — I do not out of his vision , and he also is not lost to My vision .
Yah , one who ; pasyati , sees ; mam , Me , Vasudeva, who am the Self of all ; sarvatra , in all things ; ca , and ; sees sarvam , all things , all created things , beginning from Brahma ; mayi , in Me who am the Self of all ; — aham , I who am God ; na pranasyami , do not go out ; tasya , of his vision — of one who has thus realized the unity of the Self ; ca sah , and he also ; na pranasyati , is not lost ; me , to My vision .
That man of realization does not get lost to Me , to Vasudeva , because of the identity between him and Me , for that which is called one's own Self is surely dear to one , and since it is I alone who am the seer of the unity of the Self in all .
|| VERSE 6.31 ||
sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitaḥ |
sarvatha vartamano pi sa yogi mayi vartate ||6.31||
31. That yogi who , being established in unity , adores Me as existing in all things , he exists in Me — in whatever condition he may be .
This being so , ie after reiterating ( in the first line of the present verse ) the idea of full realization contained in the previous verse , the result of that ( realization ) , viz Liberation , is being spoken of ( in the second line ) :
The yogi , the man of full realization ; vartate , exists ; mayi , in Me , in the supreme state of Visnu ; sarvatha api , in whatever condition ; vartamanah , he may be . He is verily ever-free . The idea is that he is not obstructed from Liberation by anything .
|| VERSE 6.32 ||
Furthermore ,
atmaupamyena sarvatra samam pasyati yo rjuna |
sukham va yadi va duhkham sa yogi paramo matah ||6.32||
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 .
Atma-aupamyena : Atma means the self , ie 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 beings , 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 .
BHAGAVAD GITA | 06 | 29-32 | SRI RAMANUJACHARYA
|| COMMUNION THROUGH MEDITATION ||
|| VERSE 6.29 ||
sarva-bhuta-stham atmanam sarva-bhutani catmani |
iksate yoga-yukta-atma sarvatra sama-darsanah ||6.29||
29. He whose mind is fixed in Yoga sees equality everywhere ; he sees his self as abiding in all beings and all beings in his self .
On account of the similarity between one self and other selves when They are separated from Prakrti ( ie , the body ) , all selves are by Themselves only of the nature of knowledge . Inequalities pertain only to Prakrti or the bodies they are embodied in .
One whose mind is fixed in Yoga has the experience of the sameness of the nature of all the selves as centres of intelligence , the perceived difference being caused only by the body . When separated from the body all are alike because of their being forms of centres of intelligence .
An enlightened Yogin therefore sees himself as abiding in all beings and all beings abiding in his self in the sense that he sees the similarity of the selves in himself and in every being . When one self is visualized , all selves become visualized , because of the similarity of all selves .
This is supported by the statement :
" He sees sameness everywhere " ( 6.29 ) .
The same is again referred to in ,
" This Yoga of equality which has been declared by you " ( 6.33 ) ,
and the statement
" The Brahman when uncontaminated is the same everywhere " ( 5.19 ) .
|| VERSE 6.30 ||
yah mam pasyati sarvatra sarvam ca mayi pasyati |
tasyaham na pranasyami sa ca me na pranasyati ||6.30||
30. To him who sees Me in every self and sees every self in Me — I am not lost to him and he is not lost to Me .
He who , having reached the highest stage of maturity , views similarity of nature with Me , ie , sees similarity of all selves to Myself when They are freed from good and evil and when they remain in Their own essence , as declared in the Sruti ,
" Stainless he attains supreme degree of equality "
( Mun. U. 3.1.3 ) ; and
" sees Me in all selves and sees all selves in Me " .
That is , on viewing one of Them ( selves ) , one views another also to be the same , because of their similarity to one another . To him who perceives the nature of his own self , I am not lost on account of My similarity to him ie , I do not become invisible to him . He ( the Yogin ) viewing his own self as similar to Me , always remains within My sight when I am viewing Myself , because of similarity of his self with Me .
|| VERSE 6.31 ||
Sri Krsna describes a still more mature step ( of Yoga ) :
sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitaḥ |
sarvatha vartamano pi sa yogi mayi vartate ||6.31||
31. The Yogin who , fixed in oneness , worships Me dwelling in all beings — he abides in Me , howsoever he may live .
The Yogin who , fixed in the state of Yoga in oneness because he has the same form of uncontracted knowledge ( as Myself ) , worships Me steadfastly by renouncing the differences of the Prakrti ( ie , of the body ) — then that Yogin , even while coming out of Yoga , howsoever he may live , views Me only , when viewing his own self and all other beings .
The meaning is that he views his similarity to Myself in his own self and in the self of all beings .
|| VERSE 6.32 ||
Now Sri Krsna proceeds to speak of the maturest stage beyond this :
atmaupamyena sarvatra samam pasyati yo rjuna |
sukham va yadi va duhkham sa yogi paramo matah ||6.32||
32. He who , by reason of the similarity of selves everywhere , sees the pleasure or pain as the same everywhere — that Yogin , O Arjuna , is deemed as the highest .
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 equal , on the ground of their equal 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 — that 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
from .....SANKARACHARYA & RAMANUJACHARYA BHASYA
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