Bhagavad Gita - Chapter 6 - Shloka (Verse) 32

व्याख्या--[जिसको इसी अध्यायके सत्ताईसवें श्लोकमें 'ब्रह्मभूत' कहा है और जिसको अट्ठाईसवें श्लोकमें 'अत्यन्त सुख' की प्राप्ति होनेकी बात कही है, उस सांख्ययोगीका प्राणियोंके साथ कैसा बर्ताव होता है--इसका इस श्लोकमें वर्णन किया गया है। कारण कि गीताके ब्रह्मभूत सांख्ययोगीका सम्पूर्ण प्राणियोंके हितमें स्वाभाविक ही रति होती है--'सर्वभूतहिते रताः'(5। 25 12। 4)]

तथा और भी कहते हैं आत्मा अर्थात् स्वयं आप और जिसके द्वारा उपमित किया जाय वह उपमा उस उपमाके भावको ( सादृश्यको ) औपम्य कहते हैं। हे अर्जुन उस आत्मौपम्यद्वारा अर्थात् अपनी सदृशतासे जो योगी सर्वत्र सब भूतोंमें तुल्य देखता है। वह तुल्य क्या देखता है सो कहते हैं जैसे मुझे सुख प्रिय है वैसे ही सभी प्राणियोंको सुख अनुकूल है और जैसे दुःख मुझे अप्रिय प्रतिकूल है वैसे ही वह सब प्राणियोंको अप्रिय प्रतिकूल है। इस प्रकार जो सब प्राणियोंमें अपने समान ही सुख और दुःखको तुल्यभावसे अनुकूल और प्रतिकूल देखता है किसीके भी प्रतिकूल आचरण नहीं करता यानी अहिंसक है। यहाँ वा शब्दका प्रयोग च के अर्थमें हुआ है। जो इस प्रकारका अहिंसक पुरुष पूर्ण ज्ञानमें स्थित है वह योगी अन्य सब योगियोंमें परम उत्कृष्ट माना जाता है।

Since "acting as one pleases" was stated to be non-obstructive [to liberation in the previous verse], and the possibility arose that harming others might also be considered non-obstructive to the Yogi's right vision, the word "Kiñcha" (Moreover) was spoken. The meaning is that something else is also being stated—the greatness of Yoga is being described through the reference to the Supreme Yogi.

"Upama" (comparison) itself is "Aupamya"; the Self acts as that standard of comparison; by that, "he who sees equally in all beings"—having said this, [the Bhashyakara] explains that very equal vision by raising a question with "Kim" (What), etc.

The word "Va" refutes the sense of an alternative (option). He states the fruit of the equal vision described with "Na kasyachit" (Not to anyone...). Relative to what is his supremacy? To this, he says "Sarva" (All), etc.

Objection: By the statement "even existing in all ways" [in the previous verse], it implies that his activity could also be the cause of suffering for someone. If this is the doubt, then listen to his characteristic—with this intention He says "Atma" etc.

"Atma" means one's own self; "Aupamya" is the state of comparison/analogy; by that, he who [sees] in all beings... The word "Va" (or) is used in the sense of "Cha" (and). He sees pleasure and pain equally—"Just as my pleasure and pain are agreeable and disagreeable respectively, so are they for everyone else"—in this manner, he sees equally everywhere through comparison. He does not act adversely towards anyone; the meaning is that he is non-violent.

He is considered "Parama," i.e., the best Yogi among all Yogis, "Me," i.e., in My opinion. And thus, the intention is that one must acquire this characteristic to attain the status of a Supreme Yogi, even through great effort.

Although he who exists in all manners is indeed liberated, nevertheless, here [in the world], due to performing prohibited actions, etc., he becomes "Sakalanka" (stained/blemished). But this one [the compassionate Yogi], due to the absence of that, is spotless and pure even here; indicating this, He uses the address "Arjuna."

He explains "Samya" (equality) in a different way with "Atmaupamyena" (through the analogy of oneself).

Although the Knower of the Self is not bound even by prohibited actions, still, the Yogi possessed of good character (Sheela) is indeed superior; this He states with "Atmaupamyena."

"Just as one's own happiness is desired and pain is undesired, so is it for another"—with this understanding, he who does not give pain to another, that non-violent one is considered the Supreme Yogi. This is the meaning.

By the "analogy" (aupamya) of oneself and other selves having the single form of uncontracted (infinite) knowledge; he who sees the happiness in the form of the birth of a son, etc., and the misery in the form of his death, etc., existing everywhere—in his own self and in others—as "equal" due to the equality of "non-relation" (asambandha). The meaning is: he who sees the birth, death, etc., of his own son as equal to [the birth, death, etc., of] another's son [i.e., equally unrelated to the Self].

That Yogi is considered to have reached the culmination of supreme Yoga.

And thus, among the Yogis who worship Me, the one compassionate to all beings is superior; this He states with "Atmaupamyena."

"Atmaupamyena"—meaning by comparison/likeness to oneself—thinking "Just as happiness is dear to me and pain is disagreeable, so it is for others too"; he who thus sees equally everywhere, and desires only happiness for all, and not pain for anyone—that Yogi is superior and is accepted by Me. This is the meaning.

He states the "fourth stage" which produces changelessness even upon the arrival of causes of intense suffering, which is the culmination of the maturity of Yoga, and which consists of the contemplation of the cessation of gradations of happiness and distress caused by the gradations of Karma and knowledge. This [the commentator] introduces with "He states the culmination beyond even that."

The connection of "Atmaupamyena" (by analogy with oneself) is not with "looks" (pashyati), because that would lead to the fault of redundancy with the word "Samam" (equally). Therefore, the syntax connects it as "Sarvatra Atmaupamyena" (Everywhere by analogy with oneself). The word "Upama" denotes equality/similarity. Its abstract noun is "Aupamya"—meaning the [equality] of all selves based on the previously mentioned similarity of being distinct from the body, etc.

The word "Sarvatra" (everywhere) is connected also to "Samam Pashyati" (sees equally) by the maxim of the crow's eye (Kaka-akshi-nyaya - applying to both sides). By dispelling the illusion of equality regarding the connection (anvaya) to happiness and distress—which appear as extremely varied among all beings—he demonstrates the contemplation of "equality by negation" (Vyatireka-samya) with the phrase "Asambandha-samyat" (due to the equality of non-relation).

Since contemplating the non-relation [to joy/sorrow] in others serves no purpose [for one's own detachment], he states what is intended here with "Para" etc. The meaning is: just as there is no [actual] relation to the birth, etc., of another's son in others, so too there is no relation to the birth, etc., of one's own son in one's own self.

He explains what is intended by the word "Parama" with "is considered to have reached the culmination of supreme Yoga." This is the culmination of the Yoga of the individual self (Jivatma-yoga), because the Yoga of the Supreme Self (Paramatma-yoga) will be described subsequently.

तत्त्वज्ञान और आत्मानुभव में स्थित योगीजन स्वभावत सर्वत्र व्याप्त आत्मा के दर्शन करते हैं। वे सभी कर्मों में आत्मा के वैभव को देखते हैं और जानते हैं कि उपाधियों के द्वारा किये जाने वाले समस्त कर्म आत्मकृपा से ही होते हैं। बाह्य स्थूल और आन्तरिक सूक्ष्म जगत् आत्मा की ही अभिव्यक्ति है।गीता के अनुसार सर्वश्रेष्ठ योगी वह है जो अन्य के सुख एवं दुख को इस प्रकार समझता है जैसे वे उसके अपने ही हों। प्रसिद्ध नैतिक नियम है कि अन्य के साथ वैसा ही व्यवहार करो जैसा कि उससे तुम अपेक्षा रखते हो। परन्तु यह नियम सामान्य मनुष्य को अप्रिय लगता है क्योंकि स्वार्थ के कारण वह सोचता है कि क्यों वह दूसरों को अपने ही समान समझे। अज्ञान तथा स्वार्थ के कारण लोगों की स्वाभाविक प्रवृत्ति अनैतिकता की ओर झुक जाती है।पूर्व श्लोकों में इसका स्पष्टीकरण किया गया है कि क्यों हमें प्राणीमात्र से प्रेम करना चाहिए। योगी आत्मसाक्षात्कार के द्वारा समस्त सृष्टि को आत्मा की ही अभिव्यक्ति के रूप में पहचानता है अत सबसे प्रेम होना स्वाभाविक ही है। प्रत्येक मनुष्य को अपने शरीर से तादात्म्य होने के कारण शरीर के समस्त अंगों से उसे एक समान ही प्रेम होता है। यदि अकस्मात् दांतों से जिह्वा कट जाती है तो मनुष्य कभी भी दांतों को दण्ड देने का विचार नहीं करता क्योंकि दांतों में तथा जिह्वा में समान रूप से वह स्वयं व्याप्त है। इसी प्रकार आत्मा को पहचान लेने पर सम्पूर्ण नामरूप की सृष्टि आत्मस्वरूप ही बन जाती है और समस्त कालों में सर्वत्र केवल मैं (आत्मा) ही व्याप्त रहता हूँ।आत्मैकत्व दर्शन करने वाला सिद्ध व्यक्ति ही गीता में परम योगी माना गया है जो समाज को देता अधिक है और लेता कम है। प्रेम उसका श्वास है और करुणा उसकी जीविका।श्रीकृष्ण द्वारा ज्ञानी पुरुष का जो उपर्युक्त वर्णन शब्दचित्र के माध्यम से किया गया है वह किसी को भी अपनी ओर आकर्षित कर सकता है किन्तु व्यावहारिक बुद्धि का अर्जुन उक्त लक्ष्य को पाने में स्वयं को असमर्थ पाता है और वह प्रश्न के रूप में अपनी शंका को व्यक्त करता है।यथोक्त सम्यग्दर्शन रूप योग का संपादन दुष्कर जानकर उसकी प्राप्ति का निश्चयात्मक उपाय जानने की इच्छा से अर्जुन कहता है

"Atmaupamyena" (By analogy with oneself). "He sees the happiness and distress of all as equal to his own"—this describes his essential nature (Swarupa) as a restatement (Anuvada);

it is not, however, a new injunction (Apurva Vidhi).

With the intent that the alternative interpretation of "seeing equally everywhere" (Verse 5.29) is incorrect (Asat) based on this [verse] as well, He states "Samyam" (Equality).

[It means] the vision of equality. When "seeing equally" (Samadarshana) is mentioned, does it mean [similarity] like that between a cow and a wild ox (Gavaya), or does it mean right vision? Upon such a doubt, He Himself explained it with "established in unity" (Ekatvam Asthitah - Verse 6.31).

But now [in this verse], He explains it also in the context of those who follow God (devotees). This is the meaning.

Thus, even when realization of Truth has arisen, someone, due to the absence of destruction of mind (manonasha) and exhaustion of vasanas (vasanakshaya), does not experience the happiness of Jivanmukti (liberation while living), and due to mental distraction experiences perceived sorrow; he is an 'Aparama' (not supreme) Yogi—because he partakes of Kaivalya (only) upon the fall of the body, and experiences perceived sorrow as long as the body exists. But by the simultaneous practice of Knowledge of Truth, Destruction of Mind, and Exhaustion of Vasanas, experiencing the happiness of Jivanmukti preceded by the cessation of perceived sorrow; and under the sway of Prarabdha karma, at the time of rising from Samadhi—"Atmaiva upamyam" (Self itself is the simile)—by that example of the Self, "Sarvatra"—in all classes of beings—whether happiness or misery, he who sees "Samam" (Equal); (meaning) just as he does not bring about what is undesirable for himself, similarly he who does not bring about the undesirable even for another—due to being devoid of intense hatred; and just as he brings about what is desirable for himself, so he who brings about the desirable even for another—due to being devoid of attachment; he, having a mind calmed by being free from vasanas, a Yogi, a Knower of Brahman, is "Matah"—considered—"Paramah"—Supreme/Best—compared to the previous one, O Arjuna. Therefore, great effort should be made for the practice of Knowledge of Truth, Destruction of Mind, and Exhaustion of Vasanas by attacking (them); this is the meaning.

There, "This entire aggregate of duality is false indeed because it is imagined by Maya in the non-dual Consciousness-Bliss Self; the Self alone is One, Supreme Truth, Satchidananda, Non-dual, I am"—this knowledge is "Tattvajna" (Knowledge of Truth). The inner-organ substance, transforming in the form of a stream of modifications like the stream of a lamp's flame, is called "Manas" (Mind) because of being of the nature of thinking. Its "Nasha" (Destruction) means—abandoning the transformation in the form of modification, transformation into the form of Restraint (Nirodha) which opposes all modifications. The cause of a specific modification like anger etc. arising suddenly without consideration of preceding and succeeding, which is a specific impression in the mind, is "Vasana", because it is 'scented' (vasyamanatvat) in the mind by previous and previous practice. Its "Kshaya" (Exhaustion) means—when the vasana of mental tranquility born of discrimination is firm, the non-arising of anger etc. even when the external cause exists.

There, when there is Knowledge of Truth—since the world is false, like the horns of a man etc., the mental modification (regarding it) does not arise; and since the Self is seen, modification is useless again—the mind is destroyed like fire without fuel. And when the mind is destroyed, due to the non-perception of the external cause that awakens impressions, the Vasana is exhausted. When Vasana is exhausted, due to the absence of cause, the mind is destroyed due to the non-arising of modifications like anger etc. And when the mind is destroyed, by the wealth of Shama, Dama etc., Knowledge of Truth arises. Thus when Knowledge of Truth has arisen, Vasana in the form of attachment and aversion etc. is exhausted. And when Vasana is exhausted, due to the absence of obstruction, there is the rise of Knowledge of Truth—thus mutual causality should be seen.

Therefore Lord Vasishtha said: "Knowledge of Truth, Destruction of Mind, and Exhaustion of Vasana; having become mutual causes, they indeed remain difficult to accomplish. Therefore, O Raghava, with effort, with human exertion (Paurusha), with discrimination; abandoning the desire for enjoyment from a distance, one should resort to this triad." "Paurusha"—effort; the persistence in the form of enthusiasm like "By whatever means I will definitely accomplish it." "Viveka" (Discrimination) means determination by distinguishing. The means for Knowledge of Truth is Hearing (Shravana) etc.; for Destruction of Mind is Yoga; for Exhaustion of Vasana is the production of contrary vasana. By human effort endowed with such discrimination; the desire for enjoyment—even if little, because it is the cause of the increase of vasana by the logic of "like fire by oblation"—abandoning it "from a distance" is stated.

Indeed, the aspirant for Knowledge is twofold—one who has performed worship (upasana) and one who has not performed worship. There, he who has proceeded to Knowledge of Truth having performed worship up to the direct realization of the Deity—for him, due to the firmer nature of Exhaustion of Vasana and Destruction of Mind, Jivanmukti is accomplished by itself after Knowledge. But the modern one is mostly a seeker who has not performed worship, and due to mere eagerness, he proceeds to Knowledge suddenly. And without Yoga, merely by discrimination between Sentient and Inert, having accomplished temporary Destruction of Mind and Exhaustion of Vasana, he accomplishes Hearing, Reflection, and Meditation through the wealth of Shama, Dama, etc. And by them firmly practiced, the Knowledge of Truth cutting off all bondage arises. "Knot of Ignorance"—non-Brahman-hood; "Knot of the Heart"—doubts; actions; desiring everything; death; and rebirth—thus manifold bondage ceases by Knowledge.

And thus it is heard: "He who knows what is hidden in the cave scatters the knot of ignorance here, O Somya" (Mundaka 2.1.10); "The knower of Brahman becomes Brahman indeed" (Mundaka 3.2.9); "The knot of the heart is broken, all doubts are cut, and his actions are exhausted, when that Higher and Lower is seen" (Mundaka 2.2.8); "Truth, Knowledge, Infinite is Brahman... he who knows what is hidden in the cave in the supreme space, he enjoys all desires" (Taittiriya 2.1.1); "Knowing Him alone one crosses death" (Svetasvatara 3.8); "But he who is possessed of knowledge, mindless (controlled), always pure; he attains that state from which he is not born again" (Katha 1.3.8); "He who knows thus 'I am Brahman', he becomes all this" (Brihadaranyaka 1.4.10)—thus the fruit of cessation of non-omniscience should be cited. This "Videha-mukti" (liberation from body-identification) is to be known as simultaneous with the rise of Knowledge even while the body exists. Because these bondages superimposed on Brahman by Avidya, upon their cessation when Avidya is destroyed, cannot arise again. Therefore, due to the absence of a cause for slackening, his Knowledge of Truth persists. But Destruction of Mind and Exhaustion of Vasana—due to the absence of firm practice, and due to being obstructed by Prarabdha karma which yields enjoyment—cease suddenly like a lamp in a windy place. Therefore, for the modern Knower of Truth, there is no need for effort in the already established Knowledge of Truth; but Destruction of Mind and Exhaustion of Vasana are to be accomplished by effort.

There, Destruction of Mind has been described before by the description of Asamprajnata Samadhi. Exhaustion of Vasana is now described. There, Vasishtha states the nature of Vasana: "By firm feeling, abandoning the consideration of antecedent and consequent; the grasping of an object that is there, that is declared as Vasana." And here—the deep attachment of living beings to their own country's customs, family traditions, nature-distinctions, and correct/incorrect words etc. related to them—is the general example. And that Vasana is twofold—Impure and Pure. Pure is the Divine Wealth (Daivi Sampat); due to the strength of scriptural impressions, being a means to Knowledge of Truth, it is of one form only. Impure is threefold—World-vasana, Scripture-vasana, and Body-vasana. "I will act exactly so that all people do not blame me"—this attachment to an impossible object is World-vasana. And its impurity is because of the impossibility of accomplishing it by the logic "Who is capable of pleasing the world?" and because of its uselessness for the supreme goal. Scripture-vasana is threefold—addiction to study, addiction to many scriptures, and addiction to rituals—famous in Bharadvaja, Durvasa, and Nidagha respectively. And its impurity is because it brings trouble, is useless for the supreme goal, is a cause of pride, and is a cause of birth. Body-vasana is also threefold—delusion of Self-hood, delusion of adding qualities, and delusion of removing defects. There, delusion of Self-hood is famous in Virochana etc., and is universal. Adding qualities is twofold—worldly and scriptural. Acquiring objects like pleasant sounds etc. is worldly; acquiring Ganga-bath, Salagrama-pilgrimage etc. is scriptural. Removing defects is also twofold—worldly and scriptural. Removal of disease etc. by medicines prescribed by doctors is worldly. Removal of impurity etc. by Vedic baths, sipping water etc. is Vedic. And the impurity of this (Body-vasana) in all forms is well-known in scripture due to being unauthentic (regarding Self), impossible, useless for the supreme goal, and a cause of rebirth.

This triad of World-Scripture-Body Vasanas, though appearing as acceptable to the undiscriminating, is to be abandoned by the discriminating; because it opposes the rise of knowledge for the seeker, and opposes the adherence to knowledge for the knower. Thus the External Object Vasana is described as threefold. But the Internal Vasana—in the form of Demoniac Wealth like lust, anger, hypocrisy, pride etc.—is called "Mental Vasana," the root of all evil. Thus, the exhaustion of the tetrad of External and Internal Vasanas is to be accomplished by Pure Vasana. That is stated by Vasishtha: "Abandoning mental vasanas first, then object-vasanas; O Rama, accept the vasanas of Friendliness etc. which are spotless vasanas." There, by the word 'Object-vasana', the previously mentioned three—World, Scripture, Body vasanas—are intended. By the word 'Mental-vasana', Demoniac Wealth like lust, anger, hypocrisy, pride etc. is intended. Or, sound, touch, form, taste, smell are objects. The impression generated by the state of their 'being enjoyed' is Object-vasana. The impression generated by the state of 'being desired' is Mental-vasana. In this view, the previously mentioned four are included in these two alone; because no other vasana is possible apart from external and internal.

The abandonment of those vasanas means the production of the contrary Friendliness etc. vasanas. And those Friendliness etc. vasanas were aphorized by Lord Patanjali; though explained briefly before (in 5.27 comm.), they are explained again. The mind is indeed polluted by Attachment, Aversion, Merit, and Sin. There, "Attachment (Raga) follows happiness"—from delusion, a specific mental modification, which is Rajasi, follows the experienced happiness—"May all things of the class of happiness be mine." And that is impossible to accomplish due to the absence of seen and unseen materials. Therefore, that Attachment pollutes the mind. But when this one practices "Friendliness" towards happy beings—"All these happy ones are mine"—then for the one feeling that "That happiness has become mine indeed," the Attachment there ceases. Just as even upon the loss of one's own kingdom, the kingdom of the son etc. is one's own kingdom, like that. And when Attachment ceases, the mind becomes clear like water upon the departure of rain.

Similarly, "Aversion (Dvesha) follows misery"—a specific mental modification, a result of Rajas followed by Tamas, follows misery—"May all such misery never be mine always." And that is not possible to prevent when enemies, tigers etc. exist. Nor can all those causes of misery be killed. Therefore, that Aversion burns the heart always. But when one practices "Compassion" towards the miserable thinking "May there be no misery for all others too, just as for myself," then upon the cessation of Aversion like enmity etc., the mind becomes clear. And thus it is remembered: "Just as one's own life-breaths are dear, so are those of beings; by comparison with oneself, the good show mercy to beings." This very thing is said here also—"By comparison with oneself, everywhere..." etc.

Similarly, beings by nature do not perform Merit, but perform Sin. They say: "Humans desire the fruit of Merit, but do not desire Merit; they do not desire the fruit of Sin, but perform Sin with effort." And those Merit and Sin, when not done (Merit) and done (Sin), generate remorse. And that is restated by Shruti: "Why did I not do good? Why did I do sin?" If this one practices "Joy" (Mudita) towards virtuous people, then possessed of that vasana, he himself, being vigilant, engages in "Non-white-black" (pure/desireless) Merit. That is stated: "Karma is non-white-black for the Yogi, threefold for others"—threefold for non-yogis: White (Merit), Black (Sin), White-Black (Mixed/Good-Bad). Similarly, practicing "Indifference" (Upeksha) towards sinful people, himself possessed of that vasana, he turns away from sins. And then, in the absence of remorse caused by non-performance of merit and performance of sin, the mind becomes clear.

Thus, for one practicing Friendliness towards the happy, not only does Attachment cease, but envy, jealousy etc. also cease. "Asuya" is discovering faults in others' virtues. "Irshya" is intolerance of others' virtues. When by the force of Friendliness, others' happiness has become one's own, then how can Asuya etc. be possible regarding others' virtues? Similarly, for one practicing Compassion towards the miserable, when Aversion causing killing of enemies etc. ceases, then "Pride" prompted by one's own happiness as opposed to (others') misery also ceases. Similarly, the cessation of other defects also should be inferred from Vasishtha Ramayana etc.

Thus, the triad—Knowledge of Truth, Destruction of Mind, and Exhaustion of Vasana—is to be practiced. There, by any means, the repeated remembrance of Truth is "Practice of Knowledge of Truth". That is stated in Vasishtha: "Thinking of That, speaking of That, awakening each other about That; and being intent on That alone—the wise know as the practice of Brahman." "In the beginning of creation itself it was not born, the Seen does not exist at all always; 'This world and I' (are Brahman)—this knowledge they know as the supreme practice." The practice of Yoga opposed to the appearance of the Seen is "Practice of Mind-Restraint". That is stated: "For the accomplishment of the absolute non-existence of the knower, the knowable, and the object; those who strive by logic and scriptures, they too are established in practice here." The knowledge of the falsity of knower and knowable is 'Accomplishment of non-existence'. Non-perception in its own form is 'Accomplishment of absolute non-existence'; for that, by 'Yukti'—by Yoga. "By the knowledge of the impossibility of the Seen, in the thinning of attachment, aversion etc.; the delight which is dense-risen—that is called the practice of Brahman"—thus the "Practice of Exhaustion of Vasana" in the form of thinning of attachment, aversion etc. is stated. Therefore, this is established—He who, by the practice of Knowledge of Truth, practice of Destruction of Mind, and practice of Exhaustion of Vasana, due to emptiness of attachment and aversion, has equal vision in the happiness, sorrow etc. of himself and others, he is considered the "Supreme Yogi"; but he who has unequal vision, even if he possesses Knowledge of Truth, is an "Aparama" (not supreme) Yogi.

Objection: How does he exist with the sense of oneness everywhere? To this, He says "Atmaupamyena" (By analogy with oneself). "Atmaupamyena" means by likeness to oneself: Just as through [Divine] grace, there is happiness in attaining the Rasa (sentiment) of Union, and distress in attaining the Rasa of Separation for oneself, similarly, he who sees the happiness or indeed the distress everywhere—in all Jivas—as equal, that Yogi is "Parama" (Supreme/Excellent) in "My opinion," i.e., he is dear to Me. This is the meaning.

Here the purport is this: Even regarding the Jivas who are absorbed in Alaukika (divine/transcendental) happiness and distress—just as one experiences the Rasa of happiness and distress for oneself through the knowledge of a trace of His portion (Amsha), exactly so is it for all [devotees]—he who has such Alaukika inspiration everywhere is the best (Uttama). This is the purport.

"Atmaupamyena"—Atma (Self) is that by which comparison is made; [Self acts as] the "Upama" (standard of comparison). The quality/state of that Upama is "Aupamya." By that "Atmaupamyena" (analogy of oneself), he who sees "Samam," i.e., equally, everywhere in all beings, O Arjuna. And what does he see equally? It is stated:

Just as my happiness is desired by me, so is the happiness of all living beings favorable to them. The word "Va" is in the sense of "Cha" (and). "Yadi va" (Or whatever)—whatever sorrow is unfavorable and undesired by me, just so is the sorrow of all living beings undesired and unfavorable to them. Thus, by the analogy of oneself, regarding happiness and distress—as favorable and unfavorable—he who sees them equally in all beings with equality; meaning, he does not act adversely towards anyone; he is non-violent (Ahimsaka).

That implies: He who is thus non-violent and established in right vision, that Yogi is considered "Parama," i.e., excellent or accepted [as the best] among all Yogis.

Observing the "Duhkha-sampadyata" (difficulty of attainment) of this Yoga characterized by right vision as described, and wishing to hear the sure means of attaining it, Arjuna spoke.

Therefore, such a Yogi is considered "Parama" (Supreme); this He states with "Atmaupamyena."

He who exists seeing misery, etc., as equal everywhere through his own likeness [analogy], is considered the Supreme Yogi.

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)

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:

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.]