BhG 6.32

syntax

he arjuna (O Arjuna!),
yaḥ (he who) ātmaupamyena (by comparison with the self) sarvatra (everywhere) sukham vā (or happiness) yadi vā duḥkham (or distress) samam (equal) paśyati (he sees),
sa yogī (such a yogī) paramaḥ (the supreme) mataḥ (is considered).

grammar

ātmaupamyena	–	ātma-aupamya 3n.1 n.; TP: ātmana aupamyeneti – by comparison with the self (from: ātman – self; upa-√mā – to measure, to compare, upamā – comparison, similarity, aupamya – the state of resemblance, anaolgy);
sarvatra	–	av. – everywhere, in every case (from: sarva – all, whole; indeclinable locative with an ending -tra);
samam	–	sama 2n.1 n. – the same, equal, equivalent;
paśyati	–	√dṛś (to see) Praes. P 1v.1 – he sees;
yaḥ	–	yat sn. 1n.1 m. – he who;
arjuna	–	arjuna 8n.1 m. – white, clear, Arjuna;
sukham	–	sukha 2n.1 n. – pleasure, comfort (from: su – prefix: good, excellent, beautiful, virtuous; kha – cavity, hole, nave; su-kha – joy, happiness, literally: good hole in the nave [of a wheel through which an axis runs] that makes the moving smooth; or from: su-√sthā; opposite to: duḥkha – pain, difficulty);
vā	–	av. – or, and, on the other side, but even if, however;
yadi	–	av. – if (correlative of: tarhi);
vā	–	av. – or, and, on the other side, but even if, however;
duḥkham	–	duḥkha 2n.1 n. – distress (from: dur / dus – prefix: difficult, bad, hard; kha – cavity, hole, nave; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; or from: duḥ-√sthā; opposite to: sukha – joy,happiness);
saḥ	–	tat sn. 1n.1 m. – he;
yogī	–	yogin 1n.1 m. – a yogī, engaged (√yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means, one of the schools of Hindu philosophy);
paramaḥ	–	parama 1n.1 m. –  supreme, the highest (superlative of: para – beyond, ancient, final, the best, the supreme);
mataḥ	–	mata (√man – to think) PP 1n.1 m. – regarded, esteemed; thought, opinion, view;

warianty tekstu

yo → sa (he);

Śāṃkara

kiṃ cānyat—

ātmaupamyena ātmā svayam evopamīyate’nayety upamā | tasyā upamāyā bhāva aupamyaṃ tenātmaupamyena, sarvatra sarva-bhūteṣu samaṃ tulyaṃ paśyati yo’rjuna, sa ca kiṃ samaṃ paśyatīty ucyate—yathā mama sukham iṣṭaṃ tathā sarva-prāṇināṃ sukham anukūlam | vā-śabdaś cārthe | yadi vā yac ca duḥkhaṃ mama pratikūlam aniṣṭaṃ yathā tathā sarva-prāṇināṃ duḥkham aniṣṭaṃ pratikūlam ity evam ātmaupamyena sukha-duḥkhe’nukūla-pratikūle tulyatayā sarva-bhūteṣu samaṃ paśyati, na kasyacit pratikūlam ācarati, ahiṃsaka ity arthaḥ | yaḥ evam ahiṃsakaḥ samyag darśana-niṣṭhaḥ, sa yogī parama utkṛṣṭo mato’bhipretaḥ sarva-yogināṃ madhye

Rāmānuja

tato ‚pi kāṣṭhām āha

svātmanaś cānyeṣāṃ cātmanām asaṃkucitajñānaikākāratayopamyena svātmani cānyeṣu ca sarvatra vartamānaṃ putrajanmādirūpaṃ sukhaṃ tanmaraṇādirūpaṃ ca duḥkham asaṃbandhasāmyāt samaṃ yaḥ paśyati paraputrajanmamaraṇādisamaṃ svaputrajanmamaraṇādikaṃ yaḥ paśyatītyarthaḥ / sa yogī paramo mataḥ yogakāṣṭhām gato mataḥ

Śrīdhara

evaṃ ca māṃ bhajatāṃ yogināṃ madhye sarva-bhūtānukampī śreṣṭha ity āha ātmaupamyeneti | ātmaupamyena sva-sādṛśyena | yathā mama sukhaṃ priyaṃ duḥkhaṃ cāpriyaṃ tathānyeṣāṃ apīti sarvatra samaṃ paśyan sukham eva sarveṣāṃ yo vāñchati | na tu kasyāpi duḥkham | sa yogī śreṣṭho mamābhimata ity arthaḥ

Madhusūdana

evam utpanne ‚pi tatva-bodhe kaścin mano-nāśa-vāsanā-kṣayayor abhāvāj jīvanmukti-sukhaṃ nānubhavati citta-vikṣepeṇa ca dṛṣṭa-duḥkham anubhavati so ‚paramo yogī deha-pāte kaivalya-bhāgitvāt | deha-sad-bhāva-paryantaṃ ca dṛṣṭa-duḥkhānubhavāt | tattva-jñāna-mano-nāśa-vāsanā-kṣayāṇāṃ tu yugapad abhyāsād dṛṣṭa-duḥkha-nivṛtti-pūrvakaṃ jīvanmukti-sukham anubhavan prārabdha-karma-vaśāt samādher vyutthāna-kāle kiṃ syāt ? ity ucyata ātmaupamyeneti |

ātmaivaupamyam upamā tenātma-dṛṣṭāntena sarvatra prāṇi-jāte sukhaṃ vā yadi vā duḥkhaṃ samaṃ tulyaṃ yaḥ paśyati svasyāniṣṭaṃ yathā na sampādayati evaṃ parasyāpy aniṣṭaṃ yo na sampādayati pradveṣa-śūnyatvāt, sa nirvāsanatayopaśānta-manā yogī brahmavit paramaḥ śreṣṭho mataḥ pūrvasmāt, he arjuna | atas tattva-jñāna-mano-nāśa-vāsanā-kṣayāṇām akramam abhyāsāya mahān prayatna āstheya ity arthaḥ |

tatredaṃ sarvaṃ dvaita-jātam advitīye cid-ānandātmani māyayā kalpitatvān mṛṣaivātmaivaikaḥ paramārtha-satyaḥ sac-cid-ānandādvayo ‚ham asmīti jñānaṃ tattva-jñānaṃ pradīpa-jvālā-santānavad vṛtti-santāna-rūpeṇa pariṇamamānam antaḥ-karaṇa-dravyaṃ mananātmakatvān mana ity ucyate | tasya nāśe nāma vṛtti-rūpa-pariṇāmaṃ parityajya sarva-vṛtti-nirodhinā nirodhākāreṇa pariṇāmaḥ | pūrvāpara-parāmarśam antareṇa sahasotpadyamānasya krodhādi-vṛtti-viśeṣasya hetuś citta-gataḥ saṃskāra-viśeṣo vāsanā pūrva-pūrvābhyāsena citte vāsyamānatvāt | tasyāḥ kṣayo nāma viveka-janyāyāṃ citta-praśama-vāsanāyāṃ dṛḍhāyāṃ saty api bāhye nimitte krodhādy-anutpattiḥ | tatra tattva-jñāne sati mithyā-bhūte jagati nara-viṣāṇādāv iva dhī-vṛtty-anudayād ātmanaś ca dṛṣṭatvena punar-vṛtty-anupayogān nirandhanāgnivan mano naśyati | naṣṭe ca manasi saṃskārodbodhakasya bāhyasya nimittasyāpratītau vāsanā kṣīyate | kṣīṇāyāṃ vāsanāyāṃ hetv-abhāvena krodhādi-vṛtty-anudayān mano naśyati | naṣṭe ca manasi śama-damādi-sampattyā tattva-jñānam udeti | evam utpanne tattva-jñāne rāga-dveṣādi-rūpā vāsanā kṣīyate | kṣīṇāyāṃ ca vāsanāyāṃ pratibandhābhāvāt tattva-jñānodaya iti paraspara-kāraṇatvaṃ darśanīyam |

ataeva bhagavān vasiṣṭha āha –

tattva-jñānaṃ mano-nāśo vāsanā-kṣaya eva ca |
mithaḥ kāraṇatāṃ gatvā duḥsādhyāni sthitāni hi ||
tasmād rāghava yatnena pauruṣeṇa vivekinā |
bhogecchāṃ dūratas tyaktvā trayam etat samāśraya || iti |
pauruṣo yatnaḥ kenāpy upāyenāvaśyaṃ sampādayiṣyāmīty evaṃ-vidhotsāha-rūpo nirbandhaḥ | viveko nāma vivicya niścayaḥ | tattva-jñānasya śravaṇādikaṃ sādhanaṃ mano-nāśasya yogaḥ vāsanā-kṣayasya pratikūla-vāsanotpādanam iti | etādṛśa-viveka-yuktena pauruṣeṇa prayatnena bhogecchāyāḥ svalpāyā api haviṣā kṛṣṇa-vartmeveti nyāyena vāsanā-vṛddhi-hetutvād dūrata ity uktam |

dvividho hi vidyādhikārī kṛtopāstir akṛtopāstiś ca | tatra ya upāsya-sākṣātkāra-paryantām upāstiṃ kṛtvā tattva-jñānāya pravṛttas tasya vāsanā-kṣaya-mano-nāśaayor dṛḍhataratvena jñānād ūrdhvaṃ jīvan-muktiḥ svata eva sidhyati | idānīṃtanas tu prāyeṇākṛtopāstir eva mumukṣur autsukya-mātrāt sahasā vidyāyāṃ pravartate | yogaṃ vinā cij-jaḍa-viveka-mātreṇaiva ca mano-nāśa-vāsanā-kṣayau tātkālikau sampādya śama-damādi-sampattyā śravana-manana-nididhyāsanāni sampādayati | taiś ca dṛḍhābhyastaiḥ sarva-bandha-vicchedi tattva-jñānam udeti | avidyā-granthi-brahmatvaṃ hṛdaya-granthiḥ saṃśayāḥ karmāṇy asarva-kāmatvaṃ mṛtyuḥ punar janma cety aneka-vidho bandho jñānān nivartate | tathā ca śrūyate – yo veda nihitaṃ guhāyāṃ so ‚vidyā-granthiṃ vikiratīha somya [] brahma veda brahmaiva bhavati []

bhidyate hṛdaya-granthiś chidyante sarva-saṃśayāḥ |
kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare || [MuṇḍU 2.2.8]

satyaṃ jñānam anantaṃ brahma | yo veda nihitaṃ guhāyāṃ parame vyoman | so ‚śnute sarvān kāmān saha [TaittU 1.1] tam eva viditvātimṛtyum eti [ŚvetU 3.8]

yas tu vijñānavān bhavati sa-manaskaḥ sadā śuciḥ |
sa tu tat-padam āpnoti yasmād bhūyo na jāyate || [KaṭhU 1.3.8]

ya evaṃ vedāhaṃ brahmāsmīti sa idaṃ sarvaṃ bhavati [BAU 1.4.10] ity asarvatva-nivṛtti-phalam udāhāryam | seyaṃ videha-muktiḥ saty api dehe jñānotpatti-sama-kālīnā jñeyā | brahmaṇy avidyādhyāropitānām eteṣāṃ bandhānām avidyā-nāśe sati nivṛttau punar utpatty-asambhavāt | ataḥ śaithilya-hetv-abhāvāt tattva-jñānaṃ tasyānuvartate | mano-nāśa-vāsanā-kṣayautu dṛḍhābhyāsābhāvād bhoga-pradena prārabdhena karmaṇā bādhyamānatvāc ca savāta-pradeśa-pradīpavat sahasā nivartete | ata idānīṃtanasya tattva-jñāninaḥ prāk-siddhe tattva-jñāne na prayatnāpekṣā | kiṃ tu mano-nāśa-vāsanā-kṣayau prayatna-sādhyāv iti | tatra mano-nāśao ‚samprajñāta-samādhi-nirūpaṇena nirūpitaḥ prāk | vāsanā-kṣayas tv idānīṃ nirūpyate |

tatra vāsanā-svarūpaṃ vasiṣṭha āha –

dṛḍha-bhāvanayā tyakta-pūrvāpara-vicāraṇam |
yad ādānaṃ padārthasya vāsanā sā prakīrtitā ||

atra ca sva-sva-deśācāra-kula-dharma-svabhāva-bheda-tad-gatāpaśabda-su-śabdādiṣu prāṇinām abhiniveśaḥ sāmānyenodāharaṇam | sā ca vāsanā dvividhā malinā śuddhā ca | śuddhā daivī sampat | śāstra-saṃskāra-prābalyāt tattva-jñāna-sādhanatvenaika-rūpaiva | malinā tu trividhā loka-vāsanā śāstra-vāsanā deha-vāsanā ceti | sarve janā yathā na nindanti tathaivācariṣyāmīty aśakyārthābhiniveśo loka-vāsanā | tasyāś ca ko lokam ārādhayituṃ samartha iti nyāyena sampādayitum aśakyatvāt puruṣārthānupayogitvāc ca malinatvam | śāstra-vāsanā tu trividhā pāṭha-vyasanaṃ bahu-śāstra-vyasanam anuṣṭhāna-vyasanaṃ ceti krameṇa bharadvājasya durvāsaso nidāghasya ca prasiddhā | malinatvaṃ cāsyāḥ kleśāvahatvāt puruṣārthānupayogitvād darpa-hetutvāj janma-hetutvāc ca | deha-vāsanāpi trividhā ātmatva-bhrāntir guṇādhāna-bhrāntir guṇādhāna-bhrāntir doṣāpanayana-bhrāntiś ceti | tatrātmatva-bhrāntir virocanādiṣu prasiddhā sārvalaukikī | guṇādhānaṃ dvividhaṃ laukikaṃ śāstrīyaṃ ca | samīcīna-śabdādi-viṣaya-sampādanaṃ laukikaṃ, gaṅgā-snāna-śālagrāma-tīrthādi-sampādanaṃ śāstrīyam | doṣāpanayanam api dvividhaṃ laukikaṃ śāstrīyaṃ ca | cikitsakoktair auṣadhair vyādhy-ādy-apanayanaṃ laukikaṃ, vaidika-snānācamanādibhir aśaucādy-apanayanaṃ vaidikam | etasyāś ca sarva-prakārāyā malinatvam aprāmāṇikatvād aśakyatvāt puruṣārthānupayogitvāt punar-janma-hetutvāc ca | tad etal-loka-śāstra-deha-vāsanā-trayam avivekanām upādeyatvena pratibhāsamānam api vividiṣor vedanotpatti-virodhitvād viduṣo jñāna-niṣṭhā-virodhitvāc ca vivekibhir heyam |

tad evaṃ bāhya-viṣaya-vāsanā trividhā nirūpitā | ābhyantara-vāsanā tu kāma-krodha-dambha-darpādy-āsura-sampad-rūpā sarvānartha-mūlaṃ mānasī vāsanety ucyate | tad evaṃ bāhyābhyantara-vāsanā-catuṣṭayasya śuddha-vāsanayā kṣayaḥ sampādanīyaḥ | tad uktaṃ vasiṣṭhena –

mānasīr vāsanāḥ pūrvaṃ tyaktvā viṣaya-vāsanāḥ |
maitryādi-vāsanā rāma gṛhāṇāmala-vāsanāḥ || iti |

tatra viṣaya-vāsanā-śabdena pūrvoktās tisro loka-śāstra-veda-vāsanā vivakṣitāḥ | mānasa-vāsanā-śabdena kāma-krodha-dambha-darpādy-āsura-sampad-vivakṣitā | yad vā śabda-sparśa-rūpa-rasa-gandhā viṣayāḥ | teṣāṃ bhujyamānatva-daśā-janyaḥ saṃskāro viṣaya-vāsanā | kāmyamānatva-daśā-janyaḥ saṃskāro mānasa-vāsanā | asmin pakṣe pūrvoktānāṃ catasṛṇām anayor evāntarbhāvaḥ | bāhyābhyanara-vyatirekeṇa vāsanāntarāsambhavāt | tāsāṃ vāsanānāṃ parityāgo nāma tad-viruddha-maitry-ādi-vāsanotpādanam | tāś ca maitry-ādi-vāsanā bhagavatā patañjalinā sūtritāḥ prāk saṃkṣepeṇa vyākhyātā api punar vyākhyāyante |

cittaṃ hi rāga-dveṣa-puṇya-pāpaiḥ kaluṣīkriyate | tatra sukhānuśayī rāgaḥ [YogaS 2.7] | mohād anubhūyamānaṃ sukham anuśete kaścid dhī-vṛtti-viśeṣo rājasaḥ sarvaṃ sukha-jātīyaṃ me bhūyād iti | tac ca dṛṣṭādṛṣṭa-sāmagry-abhāvāt sampādayitum aśakyam | ataḥ sa rāgaś cittaṃ kaluṣīkaroti | yadā tu sukhiu prāṇiṣv ayaṃ maitrīṃ bhāvayet sarve ‚py ete sukhino madīyā iti tadā tat sukhaṃ svakīyam eva sampannam iti bhāvayatas tatra rāgo nivartate | yathā svasya rājya-nivṛttāv api putrādi-rājyam eva svakīyaṃ rājyaṃ tadvat | nivṛtte ca rāge varṣāvyapāye jalam iva cittaṃ prasīdati | tathā duḥkhānuśayī dveṣaḥ [YogaS 2.8] duḥkham anuśete kaścd dhī-vṛtti-viśeṣas tamo ‚nugata-rajaḥ-pariṇāma īdṛśaṃ sarvaṃ duḥkhaṃ sarvadā me mā bhūd iti | tac ca śatru-vyāghrādiṣu satsya na nivārayituṃ śakyam | na ca sarve te duḥkha-hetavo hantuṃ śakyante | ataḥ sa dveṣaḥ sadā hṛdayaṃ dahati | yadā tu svasyeva pareṣāṃ sarveṣām api duḥkham mā bhūd iti karuṇāṃ duḥkhiṣu bhāvayet tadā vairyādi-dveṣa-nivṛttau cittaṃ prasīdati | tathā ca smaryate –

prāṇā yathātmano ‚bhīṣṭā bhūtānām api te tathā |
ātmaupamyena bhūteṣu dayāṃ kurvanti sādhavaḥ || iti |

etad evehāpy uktam – ātmaupamyena sarvatrety ādi | tathā prāṇinaḥ svabhāvata eva puṇyaṃ nānutiṣṭhanti pāpaṃ tv anutiṣṭhanti | tad āhuḥ –

puṇyasya phalam icchanti puṇyaṃ necchanti mānavāḥ |
na pāpa-phalam icchanti pāpaṃ kurvanti yatnataḥ || iti |

te ca puṇya-pāpe akriyamāṇa-kriyamāṇe paścāt-tāpaṃ janayataḥ | sa ca śrutyānūditaḥ – kim ahaṃ sādhu nākaravaṃ kim ahaṃ pāpam akaravam iti | yady asau puṇya-puruṣeṣu muditāṃ bhāvayet tadā tad-vāsanāvān svayam evāpramatto ‚śukla-kṛṣṇe puṇye pravartate | tad uktaṃ karmāśukla-kṛṣṇaṃ yoginas trividham itareṣām ayogināṃ trividhaṃ śuklaṃ śubhaṃ kṛṣṇam aśubhaṃ śukla-kṛṣṇaṃ śubhāśubham iti | tathā pāpa-puruṣeṣūpekṣāṃ bhāvayan svayam api tad-vāsanāvān pāpān nivartate |

tataś ca puṇyākaraṇa-pāpa-karaṇa-nimittasya paścāt-tāpasyābhāve cittaṃ prasīdati | evaṃ sukhiṣu maitrīṃ bhāvayato na kevalaṃ rāgo nivartate kiṃtv asūyerṣyādayo ‚pi nivartante | para-guṇeṣu doṣāviṣkaraṇam asūyā | para-guṇānām asahanam īrṣyā | yadā maitrī-vaśāt para-sukhaṃ svīyam eva sampannaṃ tadā para-guṇeṣu katham asūyādikaṃ sambhavet | tathā duḥkhiṣu karuṇāṃ bhāvayataḥ śatru-vadhādikaro dveṣo yadā nivartate tadā duḥkhitva-pratiyogika-svasukhitva-prayukta-darpo ‚pi nivartate | evaṃ doṣāntara-nivṛttir apy ūhanīyā vāsiṣṭha-rāmāyaṇādiṣu |

tad evaṃ tattva-jñānaṃ mano-nāśo vāsanā-kṣayaś ceti trayam abhyasanīyam | tatra kenāpi dvāreṇa punaḥ punas tattvānusmaraṇaṃ tattva-jñānābhyāsaḥ | tad uktam –

tac-cintanaṃ tat-kathanam anyonyaṃ tat-prabodhanam |
etad eka-paratvaṃ ca brahmābhyāsaṃ vidur budhāḥ ||
sargādāv eva notpannaṃ dṛśyaṃ nāsty eva tat sadā |
idaṃ jagad ahaṃ ceti bodhābhyāsaṃ viduḥ param || iti |

dṛśyāvabhāsa-virodhi-yogābhyāso mano-nirodhābhyāsaḥ | tad uktam –

atyantābhāva-sampattau jñātur jñeyasya vastunaḥ |
yuktyā śāstrair yatante ye te ‚py atrābhyāsinaḥ sthitāḥ || iti |

jñātṛ-jñeyor mithyātva-dhīra-bhāva-sampattiḥ | svarūpeṇāpy apratītir atyantābhāva-sampattis tad-artham | yuktyā yogena |

dṛśyāsambhava-bodhena rāga-dveṣādi-tānave |
ratir ghanoditā yāsau brahmābhyāsaḥ sa ucyate ||

iti rāga-dveṣādi-kṣīṇatā-rūpa-vāsanā-kṣayābhyāsa uktaḥ | tasmād upapannam etat tattva-jñānābhyāsena mano-nāśābhyāsena vāsanā-kṣayābhyāsena ca rāga-dveṣa-śūnyatayā yaḥ sva-para-sukha-duḥkhādiṣu sama-dṛṣṭiḥ sa paramo yogī mato yas tu viṣama-dṛṣṭiḥ sa tattva-jñānavān apy aparamo yogīti

Viśvanātha

kiṃ ca, sādhana-daśāyāṃ yogī sarvatra samaḥ syād ity uktam | tatra mukhyaṃ sāmyaṃ vyacaṣṭe ātmaupamyeneti | sukhaṃ vā duḥkhaṃ veti yathā mama sukhaṃ priyaṃ duḥkham apriyaṃ, tathaivānyeṣām apīti sarvatra samaṃ paśyan sukham eva sarveṣāṃ yo vāñchati, na tu kasyāpi duḥkham, sa yogī śreṣṭho mamābhimataḥ

Baladeva

sarva-bhūta-hite rataḥ iti yat prāg uktaṃ, tad viśadayati ātmaupamyeneti | vyutthāna-daśāyām ātmaupamyena sva-sādṛśyena sukhaṃ duḥkhaṃ ca yaḥ sarvatra samaṃ paśyati | svasyeva parasya sukham evecchati, na tu duḥkham, sa sva-para-sukha-duḥkha-sama-dṛṣṭiḥ sarvānukampī yogī mama paramaḥ śreṣṭho ‚bhimataḥ | tad-viṣama-dṛṣṭis tu tattva-jño ‚py aparama-yogīti bhāvaḥ