The Perfect Yogi
Bhagavad Gītā 6.29
सर्वभूतस्थम् आत्मानं सर्वभूतानि च अत्मनि ।
इक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ भ.गी.६.२९
sarvabhūtastham ātmānaṁ
sarvabhūtāni ca ātmani .
iksate yogayuktātmā
sarvatra samadarśanaḥ ..
S.Radhakrishnan :- He whose self is harmonized by yoga seeth the Self abiding in all beings and all beings in the Self; everywhere he sees the same.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ भ.गी.६.३०
Bhagavad Gītā 6.30
yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati .
tasyā 'ham na praṇaśyāmi
sa ca me na praṇaśyati ..
S.Radhakrishnan :- He who sees Me every where and sees all in Me; I am not lost to him nor is he lost to Me.
It is personal mysticism as distinct from the impersonal one that is stressed in these tender and impressive words: "I am not lost to him nor is he lost to Me." The verse reveals the experience of the profound unity of all things in One who is the personal God. The more unique, the more universal. The deeper the self, the wider is its comprehension. When we are one with the Divine in us, we become one with the whole stream of life.
Bhagavad Gītā 6.31
सर्वभूतस्थितं यो मां भजतयेकत्वम् आस्थितं ।
सर्वथा वर्तमानो अपि स योगि मयि वर्तते ॥ भ.गी.६.३१
sarvabhūtasthitaṁ yo māṁ
bhajaty ekatvam āsthitaṁ .
sarvathā vartamāno api
sa yogi mayi vartate ..
S.Radhakrishnan :- The yogin who established in oneness, worships Me abiding in all beings lives in Me, howsoever he may be active.
Whatever be his outer life, in his inward being he dwells in God. The true life of man is his inner life.
Bhagavad Gītā 6.32
आत्मौपम्येन सर्वत्र समं पश्यति यो अर्जुन ।
सुखम् वा यदि वा दुःखं स योगि परमो मतः ॥ भ.गी.६.३२
ātmaupamyena sarvatra
samaṁ paśyati yo 'rjuna .
sukham vā yadi vā duḥkhaṁ
sa yogi paramo mataḥ ..
S.Radhakrishnan :- He, O Arjuna, who sees with equality everything, in the image of his own self, whether in pleasure or in pain, he is considered a perfect yogi.
Ātma-aupamya means equality of others with oneself. Even as he desires good to himself, he desires good to all. He embraces all things in God, leads men to divine life and acts in the world with the power of Spirit and in that luminous consciousness. He harms no creature as, in the words of Ś. , "he sees that whatever is pleasant to himself is pleasant to all creatures, and that whatever is painful to himself is painful to all beings." He does not any more shrink from pleasure and pain. As he sees God in the world, he fears nothing but embraces all in the equality of the vision of the Self.
श्रीमद्शंकराचार्य :- आत्त्मौपम्येनेति । आत्मौपम्येनात्मा स्वयमेवोपमीयते अन्या इत्युपमा, तस्या उपमाय भाव औपम्यं तेनात्मौपम्येन, सर्वत्र सर्व-भूतेषु समं तुल्यं पश्यति योऽर्जुन, स च किं समं पश्यति इति उच्यते – यथा मम सुखम्-इष्टं तथा सर्व-प्राणिनां सुखम्-अनुकूलम् । वा-शब्दश्चार्थे । यदि वा यच्च दुखं मम प्रतिकूलं-अनिष्टं यथा तथा सर्वप्राणिनां दुःखं-अनिष्टं प्रतिकूलम्-इत्येवम्-आत्मौपम्येन, सुखदुःखे अनुकूल-प्रतिकूले तुल्यतया सर्व-भूतेषु समं पशयति, न कस्यचित्-प्रतिकूलाम्-आचरति, अहिंसक इत्य्-अर्थः । य एवम्-अहिंसकः सम्यग्-दर्शन-निष्ठः स योगि परम उत्कृष्टो मतोऽभिप्रेतः सर्व-योगिनां मध्ये । ३२ ।
Śrīmad Śaṅkarācārya :- ātmaupamyena iti — ātmaupamyena ātmā svayameva upamīyate anyā ity upamā, tasyā upamāya bhāva aupamyaṁ tena ātmaupamyena, sarvatra sarva-bhūteṣu samaṁ tulyaṁ paśyati yoऽrjuna, sa ca kiṁ samaṁ paśyati ity ucyate? – yathā mama sukham iṣṭaṁ tathā sarva-prāṇināṁ sukham-anukūlam — vā-śabdaścārthe — yadi vā yacca dukhaṁ mama pratikūlaṁ-aniṣṭaṁ yathā tathā sarvaprāṇināṁ duḥkhaṁ-aniṣṭaṁ pratikūlam-ityevam-ātmaupamyena, sukhaduḥkhe anukūla-pratikūle tulyatayā sarva-bhūteṣu samaṁ paśayati, na kasyacit-pratikūlām-ācarati, ahiṁsaka iti-arthaḥ — ya evam-ahiṁsakaḥ samyag-darśana-niṣṭhaḥ sa yogi parama utkṛṣṭo matoऽbhipretaḥ sarva-yogināṁ madhye — 32 —
Dr.A.G.Krishna Warrier's translation on Śaṅkara Bhāṣyam :- On the analogy of the self' —one's own self is the analogue. On the basis of this analogy, he who sees alike in the same manner — in all beings, O Arjuna. Sees what? Answer. As I like pleasure, so do all things. Or means and As I am averse to pain and shun it, so do all living beings. He, the real Yogin, does not act against any one, does not injure any one. Thus he who injures none, and adheres to right perception, is deemed supreme among Yogins. — 32 —
The Sixth Chapter of Bhavad Gītā is originally called "Dhyāna Yoga". Śrī Śankara calls it "Abhyāsa Yoga". Abhyāsa means, repeated reading, study and the effort of the mind to remain in its unmodified condition of purity (sattva). To see the Supreme in all beings is the core teachings by learing and practicing that principle (Abhyāsa) leads to mokṣa, the ultimate bliss.
Reference:- Monier Williams Sanskrit-English Dictionary