आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन | सुखं वा यदि वा दुःखं स योगी परमो मतः ||६-३२||
ātmaupamyena sarvatra samaṃ paśyati yo.arjuna . sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ||6-32||
6.32. Whosoever finds pleasure or pain eally in all as in the case of himself-that person is considered to be a great man of Yoga, O Arjuna !
Shri Purohit Swami
6.32 O Arjuna! He is the perfect saint who, taught by the likeness within himself, sees the same Self everywhere, whether the outer form be pleasurable or painful.
Sri Abhinav Gupta
6.32 Atma-etc. ‘That he finds the pleasure and pain of all on analogy of himself’. This is only a statement of characteristic mark [of the Yogin]; and it is not an injunction enjoining a new action.
6.32 (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.]
6.32 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:
6.32 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 nighest.
6.32 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.
6.32 He who, through the likeness of the Self, O Arjuna, sees eality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.
6.32 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)