B.G 6.09
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥९॥
suhr̥nmitrāryudāsīnamadhyasthadveṣyabandhuṣu। sādhuṣvapi ca pāpeṣu samabudidharviśiṣyate ॥9॥
[सुहृत् मित्र अरि उदासीन मध्यस्थ द्वेष्य बन्धुषु। साधुषु अपि च पापेषु समबुद्धिः विशिष्यते॥
सुहृत् (suhṛt) - well-wisher; मित्र (mitra) - friend; अरि (ari) - enemy; उदासीन (udāsīna) - indifferent; मध्यस्थ (madhyastha) - neautral; द्वेष्य (dveṣya) - hated; बन्धुषु (bandhuṣu) - relatives; साधुषु (sādhuṣu) - virtuous; अपि (api) - also; च (ca) - and; पापेषु (pāpeṣu) - sinful; समबुद्धिः (samabuddhiḥ) - equanimous intellect; विशिष्यते (viśiṣyate) - excels;]
One who treats with equanimous-intellect the well-wishers, the friends, the enemies, the indifferent, the neutrals, the hated, the relatives, the virtuous, and also the sinful, excels.
Gīta Bhāshya 6.09
Having equanimous-intellect ('samabuddhiḥ') does not mean appreciating equally the virtuous and the sinful. Treating people as per the prescribed norms without selfish motive is treating people with equal mind. The five attributes, wealth, relatives, age, deeds, and knowledge, are successively greater than the previous for determining the qualification for respect.
स एव च सर्वस्मात् विशिष्यते साधुपापादिषु समबुद्धिः। जीवचितः, परमात्मनः, सर्वस्य तन्निमित्तत्वस्य च सर्वत्र ऐकरूप्येण। चिद्रूपा एव हि जीवाः। विशेषस्तु अन्तःकरणकृतः। सर्वेषां साधुत्वादिकं सर्वम् ईश्वरकृतमेव। स्वतो न किञ्चिदपि।
sa eva ca sarvasmāt viśiṣyate sādhupāpādiṣu samabuddhiḥ। jīvacitaḥ, paramātmanaḥ, sarvasya tannimittatvasya ca sarvatra aikarūpyeṇa। cidrūpā eva hi jīvāḥ। viśeṣastu antaḥkaraṇakr̥taḥ। sarveṣāṁ sādhutvādikaṁ sarvam īśvarakr̥tameva। svato na kiñcidapi।
[स (sa) - He; एव (eva) - indeed; च (ca) - and; सर्वस्मात् (sarvasmāt) - from all; विशिष्यते (viśiṣyate) - excels; साधुपापादिषु (sādhupāpādiṣu) - among the virtuous and the sinful; समबुद्धिः (samabuddhiḥ) - equanimous-intellect; जीवचितः (jīvacitaḥ) - pertaining to living beings; परमात्मनः (paramātmanaḥ) - of the Supreme Soul; सर्वस्य (sarvasya) - of all; तत् (tat) - that; निमित्तत्वस्य (nimittatvasya) - of the cause; च (ca) - and; सर्वत्र (sarvatra) - everywhere; ऐकरूप्येण (aikarūpyeṇa) - uniformly; चिद्रूपा (cidrūpā) - of the nature of consciousness; एव (eva) - indeed; हि (hi) - certainly; जीवाः (jīvāḥ) - living beings; विशेषः (viśeṣaḥ) - specific; तु (tu) - but; अन्तःकरणकृतः (antaḥkaraṇakṛtaḥ) - created by the inner organ; सर्वेषां (sarveṣāṁ) - in everyone; साधुत्वादिकं (sādhutvādikaṁ) - qualities like virtue; सर्वम् (sarvam) - everything; ईश्वरकृतमेव (īśvarakṛtameva) - is created by God; स्वतो (svato) - by oneself; न (na) - not; किञ्चिदपि (kiñcidapi) - anything at all.]
He indeed excels among all who behave with equanimous-intellect towards the virtuous and the sinful. Among all the living beings, everywhere, the Supreme being is equal and uniform as a cause. The living beings are of the form of spirit only. They are made up of special inner organ. In everyone, all the qualities like virtue etc. are set in motion by the Lord alone. On their own, they cannot do anything at all.
उक्तं च एतत् सर्वम् -
uktaṁ ca etat sarvam -
[उक्तं (uktam) - said; च (ca) - and; एतत् (etat) - this; सर्वम् (sarvam) - all.]
All this has been stated:
"स्वतः सर्वेऽपि चिद्रूपाः सर्वदोषविवर्जिताः। जीवास्तेषां तु ये दोषाः त उपाधिकृता मताः॥
"svataḥ sarve'pi cidrūpāḥ sarvadoṣavivarjitāḥ। jīvāsteṣāṁ tu ye doṣāḥ ta upādhikr̥tā matāḥ॥
[स्वतः (svataḥ) - He himself; सर्वेऽपि (sarve api) - in all living beings; चिद्रूपाः (cidrūpāḥ) - of the nature of awareness; सर्वदोषविवर्जिताः (sarvadoṣavivarjitāḥ) - devoid of all defects; जीवाः (jīvāḥ) - living beings; तेषां (teṣāṁ) - their; तु (tu) - but; ये (ye) - which; दोषाः (doṣāḥ) - defects; त (ta) - they; उपाधिकृता (upādhikṛtā) - attributed to the limitations; मताः (matāḥ) - are the considered view.]
"He himself in all living beings is of the form of awareness and devoid of all defects. The defects attributed to the living beings are due to their own respective limitations, is the considered view.
सर्वं चेश्वरतस्तेषां न किञ्चित् स्वत एव तु। समा एव ह्यतः सर्वे वैषम्यं भ्रान्तिसम्भवम्॥
sarvaṁ ceśvaratasteṣāṁ na kiñcit svata eva tu। samā eva hyataḥ sarve vaiṣamyaṁ bhrāntisambhavam॥
[सर्वं (sarvam) - everything; च (ca) - and; ईश्वरतः (īśvarataḥ) - by the will of the Lord; तेषां (teṣāṁ) - their; न (na) - not; किञ्चित् (kiñcit) - anything; स्वतः (svataḥ) - by themselves; एव (eva) - indeed; तु (tu) - but; समा (samā) - equal; हि (hi) - indeed; अतः (ataḥ) - therefore; सर्वे (sarve) - all; वैषम्यं (vaiṣamyam) - inequality; भ्रान्तिसम्भवम् (bhraṇtisambhavam) - arises from delusion.]
Everything happens by the will of the Lord, and nothing happens on its own. Indeed, He is equally present in everything, while inequality arises from delusion.
एवं समा नृजीवास्तु विशेषो देवतादिषु। स्वाभाविकस्तु नियमादत एव सनातनः॥ असुरादेस्तथा दोषा नित्याः स्वाभाविका अपि। गुणदोषौ मानुषाणां नित्यौ स्वाभाविकौ मतौ। गुणैकमात्ररूपास्तु देवा एव सदा मताः॥"
evaṁ samā nr̥jīvāstu viśeṣo devatādiṣu। svābhāvikastu niyamādata eva sanātanaḥ॥ asurādestathā doṣā nityāḥ svābhāvikā api। guṇadoṣau mānuṣāṇāṁ nityau svābhāvikau matau। guṇaikamātrarūpāstu devā eva sadā matāḥ॥"
[एवं (evaṁ) - thus; समा (samā) - equal; नृजीवाः (nṛjīvāḥ) - living beings; तु (tu) - but; विशेषः (viśeṣaḥ) - speciality; देवतादिषु (devatādiṣu) - among the gods; स्वाभाविकः (svābhāvikaḥ) - inherent; तु (tu) - but; नियमात् (niyamāt) - regulated as per rules; एव (eva) - indeed; सनातनः (sanātanaḥ) - eternal. असुरादेस्तथा (asurādestathā) - Similarly, among demons; दोषाः (doṣāḥ) - defects; नित्याः (nityāḥ) - eternal; स्वाभाविकाः (svābhāvikāḥ) - inherent; अपि (api) - also; गुणदोषौ (guṇadoṣau) - the good qualities and defects; मानुषाणां (mānuṣāṇāṁ) - of humans; नित्यौ (nityau) - eternal; स्वाभाविकौ (svābhāvikau) - inherent; मतौ (matau) - considered; गुणैकमात्ररूपाः (guṇaikamātrarūpāḥ) - consisting of only qualities; तु (tu) - but; देवाः (devāḥ) - gods; एव (eva) - indeed; सदा (sadā) - always; मताः (matāḥ) - considered.]
Thus, all living beings are equally treated, but the speciality among the gods is inherent and eternal, and are regulated as per the rules. Similarly, defects are inherent and eternal among demons, while the good qualities and defects are inherent and eternal among the humans. Indeed, the gods are always considered as having a form made up of good qualities only."
इति ब्राह्मे।
iti brāhme।
[इति ब्राह्मे (iti brāhme) - Thus in the Brahma Purana.]
- stated thus in the Brahma Purana.
न तु साधुपापादीनां पूजादिसाम्यम्। तत्र दोषस्मृतेः -
na tu sādhupāpādīnāṁ pūjādisāmyam। tatra doṣasmr̥teḥ -
[न (na) - not; तु (tu) - but; साधुपापादीनाम् (sādhupāpādīnām) - of the virtuous and the sinful; पूजादिसाम्यम् (pūjādisāmyam) - equality in appreciating. तत्र (tatra) - Doing so; दोषस्मृतेः (doṣasmṛteḥ) - is defective, as per the testimonials.]
But, this does not mean appreciating equally the virtuous and the sinful. Doing so is defective, as stated by testimonials:
"समानां विषमा पूजा विषमाणां समा तथा। क्रियते येन देवोऽपि स पदात् भ्रश्यते पुमान्॥"
"samānāṁ viṣamā pūjā viṣamāṇāṁ samā tathā। kriyate yena devo'pi sa padāt bhraśyate pumān॥"
[समानां (samānām) - for the equal; विषमा (viṣamā) - unequal; पूजा (pūjā) - worship; विषमाणां (viṣamāṇām) - for the unequal; समा (samā) - equal; तथा (tathā) - likewise; क्रियते (kriyate) - is performed; येन (yena) - by which; देवः (devo) - even a god; अपि (api) - also; स (sa) - that; पदात् (padāt) - from position; भ्रश्यते (bhraśyate) - falls; पुमान् (pumān) - the person.]
"By treating unequally the equals, and equally the unequals, even the gods fall down from their position."
इति ब्राह्मे।
iti brāhme।
[इति (iti) - Thus; ब्राह्मे (brāhme) - in the Brahma.]
- stated thus in the Brahma Purāna.
"वित्तं बन्धुर्वयः कर्म विद्या चैव तु पञ्चमी। एतानि मान्यस्थानानि गरीयो ह्युत्तरोत्तरम्॥"
"vittaṁ bandhurvayaḥ karma vidyā caiva tu pañcamī। etāni mānyasthānāni garīyo hyuttarottaram॥"
[वित्तं (vittaṁ) - wealth; बन्धुः (bandhuḥ) - relatives; वयः (vayaḥ) - age; कर्म (karma) - deeds; विद्या (vidyā) - knowledge; चैव (caiva) - and; तु (tu) - but; पञ्चमी (pañcamī) - the fifth; एतानि (etāni) - these; मान्यस्थानानि (mānyasthānāni) - determining attributes, for qualifying respect; गरीयः (garīyaḥ) - greater; हि (hi) - indeed; उत्तरोत्तरम् (uttarottaram) - successively higher.]
"Indeed, wealth, relatives, age, deeds, and knowledge - each of these five attributes are successively greater than the previous for determining the qualification for respect."
इति मानवे।
iti mānave।
[इति (iti) - Thus; मानवे (mānave) - in Manu testimonial.]
- stated thus in Manu testimonial.
"गुणानुसारिणीं पूजां समां दृष्टिं च यो नरः। सर्वभूतेषु कुरुते तस्य विष्णुः प्रसीदति। वैषम्यमुत्तमत्वं तु ददाति नरसञ्चयात्। पूजाया विषमा दृष्टिः समा साम्यं विदुःखजम्॥"
"guṇānusāriṇīṁ pūjāṁ samāṁ dr̥ṣṭiṁ ca yo naraḥ। sarvabhūteṣu kurute tasya viṣṇuḥ prasīdati। vaiṣamyamuttamatvaṁ tu dadāti narasañcayāt। pūjāyā viṣamā dr̥ṣṭiḥ samā sāmyaṁ viduḥkhajam॥"
[गुणानुसारिणीं (guṇānusāriṇīṁ) - according to qualities; पूजां (pūjāṁ) - worship; समां (samāṁ) - equal; दृष्टिं (dṛṣṭiṁ) - vision; च (ca) - and; यो (yo) - whoever; नरः (naraḥ) - person; सर्वभूतेषु (sarvabhūteṣu) - in all beings; कुरुते (kurute) - performs; तस्य (tasya) - his; विष्णुः (viṣṇuḥ) - Lord Vishnu; प्रसीदति (prasīdati) - is pleased. वैषम्यं (vaiṣamyaṁ) - inequality; उत्तमत्वं (uttamatvaṁ) - superiority; तु (tu) - but; ददाति (dadāti) - gives; नरसञ्चयात् (narasañcayāt) - from the collection of people. पूजाया (pūjāyā) - of worship; विषमा (viṣamā) - unequal with differentiation; दृष्टिः (dṛṣṭiḥ) - vision; समा (samā) - equnanimity; साम्यं (sāmyaṁ) - equality; विदुःखजम् (vidukhajam) - devoid of sorrow.]
"Lord Vishnu is pleased with the person who worships beings according to their respective qualities, and views all living beings equally. Among the collection of people, inequality leads to superiority. Having the vision of equanimity, worshiping the unequals with differentiation results in equality devoid of sorrow."
इति ब्रह्मवैवर्ते।
iti brahmavaivarte।
[इति (iti) - Thus; ब्रह्मवैवर्ते (brahmavaivarte) - in the Brahmavaivarta Purana.]
- states Brahmavaivarta Purāna.
सुहृदादिषु शास्त्रोक्तपूजादिकृतिः अन्यूनाधिका या साऽपि समता। तदप्याह -
suhr̥dādiṣu śāstroktapūjādikr̥tiḥ anyūnādhikā yā sā'pi samatā। tadapyāha -
[सुहृदादिषु (suhṛdādiṣu) - Among friends etc.; शास्त्रोक्तपूजादिकृतिः (śāstroktapūjādikṛtiḥ) - the performance of worship and the like as prescribed by scriptures; अन्यूनाधिका (anyūnādhikā) - either less or more; या (yā) - which; सा (sā) - that; अपि (api) - also; समता (samatā) - equality; तदप्याह (tadapyāha) - it is also said.]
Even among the friends and relatives, treating them differentially as prescribed by the scriptures is said to be equanimity. Therefore, it is said:
"यथा सुहृत्सु कर्तव्यं पितृशत्रुसुतेषु च। तथा करोति पूजादि समबुद्धिः स उच्यते॥"
"yathā suhr̥tsu kartavyaṁ pitr̥śatrusuteṣu ca। tathā karoti pūjādi samabuddhiḥ sa ucyate॥"
[यथा (yathā) - Just as; सुहृत्सु (suhṛtsu) - among friends; कर्तव्यं (kartavyam) - prescribed duties; पितृशत्रुसुतेषु (pitṛśatrūsuteṣu) - among father, enemy, and son; च (ca) - and; तथा (tathā) - similarly; करोति (karoti) - performs; पूजादि (pūjādi) - worship, etc.; समबुद्धिः (samabuddhiḥ) - one who has equanimous-intellect; स (sa) - he; उच्यते (ucyate) - is called.]
"He is said to be possessed with equanimous-intellect, one who conducts and performs his duties towards the father, the enemy, and the son as prescribed."
इति गारुडे।
iti gāruḍe।
[इति (iti) - Thus; गारुडे (gāruḍe) - in Garuda.]
- stated thus in Garuda Purāna.
प्रत्युपकारनिरपेक्षया उपकारकृत् सुहृत्। क्लेशस्थानं निरूप्य यो रक्षां करोति स मित्रम्। अरिः वधादिकर्ता। कर्तव्ये उपकारे अपकारे च य उदास्ते स उदासीनः। कर्तव्यम् उभयमपि यः करोति स मध्यमः। अवासितकृत् द्वेष्यः। आह चैतत् -
pratyupakāranirapekṣayā upakārakr̥t suhr̥t। kleśasthānaṁ nirūpya yo rakṣāṁ karoti sa mitram। ariḥ vadhādikartā। kartavye upakāre apakāre ca ya udāste sa udāsīnaḥ। kartavyam ubhayamapi yaḥ karoti sa madhyamaḥ। avāsitakr̥t dveṣyaḥ। āha caitat -
[प्रत्युपकारनिरपेक्षया (pratyupakāranirapekṣayā) - Without expecting return favor; उपकारकृत् (upakārakṛt) - one who does a favor; सुहृत् (suhṛt) - friend; क्लेशस्थानं (kleśasthānaṁ) - context of distress; निरूप्य (nirūpya) - having ascertained; यो (yo) - who; रक्षां (rakṣāṁ) - protection; करोति (karoti) - does; स (sa) - he; मित्रम् (mitram) - friend; अरिः (ariḥ) - enemy; वधादिकर्ता (vadhādikartā) - perpetrator of harm; कर्तव्ये (kartavye) - in what should be done; उपकारे (upakāre) - in a favor; अपकारे (apakāre) - in harm; च (ca) - and; य (ya) - who; उदास्ते (udāste) - remains indifferent; स (sa) - he; उदासीनः (udāsīnaḥ) - indifferent; कर्तव्यम् (kartavyam) - duty; उभयमपि (ubhayamapi) - both; यः (yaḥ) - who; करोति (karoti) - does; स (sa) - he; मध्यमः (madhyamaḥ) - moderate; अवासितकृत् (avāsitakṛt) - does hostile; द्वेष्यः (dveṣyaḥ) - is the hater; आह (āha) - said; चैतत् (caitat) - this.]
A wellwisher is one who does favours without expecting any returns. A friend is one who provides protection after having ascertained the context of distress. Enemy is the perpetrator of harm. He who remains indifferent towards doing favors or causing harm, is indifferent. He who does both favor and harm is moderate. One who instigates hostile activities is the hater. Following is stated regarding the same:
"द्वेष्योऽवासितकृत् कार्यमात्रकारी तु मध्यगः। प्रियकृत् प्रियो निरूप्याऽपि क्लेशं यः परिरक्षति। स मित्रमुपकारं तु अनपेक्ष्योपकारकृत्। यस्ततः स सुहृत् प्रोक्तः शत्रुश्चापि वधादिकृत्॥"
"dveṣyo'vāsitakr̥t kāryamātrakārī tu madhyagaḥ। priyakr̥t priyo nirūpyā'pi kleśaṁ yaḥ parirakṣati। sa mitramupakāraṁ tu anapekṣyopakārakr̥t। yastataḥ sa suhr̥t proktaḥ śatruścāpi vadhādikr̥t॥"
[द्वेष्योऽवासितकृत् (dveṣyo'vāsitakṛt) - One who is to be hated is an instigator; कार्यमात्रकारी (kāryamātrakārī) - one who only does what is to be done; तु (tu) - but; मध्यगः (madhyagaḥ) - moderate; प्रियकृत् (priyakṛt) - one who makes happy; प्रियो (priyo) - dear one; निरूप्याऽपि (nirūpyā'pi) - even after having ascertained; क्लेशं (kleśaṁ) - distress; यः (yaḥ) - who; परिरक्षति (parirakṣati) - protects; स (sa) - he; मित्रम् (mitram) - friend; उपकारं (upakāraṁ) - favor; तु (tu) - but; अनपेक्ष्योपकारकृत् (anapekṣyopakārakṛt) - one who does favors without expecting anything in return; यस्ततः (yastataḥ) - therefore; स (sa) - he; सुहृत् (suhṛt) - friend; प्रोक्तः (proktaḥ) - is called; शत्रुश्चापि (śatruścāpi) - and even the enemy; वधादिकृत् (vadhādikṛt) - perpetrator of harm.]
"Hater is the one who instigates hostile activities and the moderate only does what is to be done. He is the beloved who does what makes one happy. He is a friend who protects after ascertaining danger. He is the wellwisher who does favors without expecting anything in return. He is said to be the enemy, one who is a perpetrator of harm."
इति ॥९॥
iti ॥9॥
[इति (iti) - Thus; ९ (nava) - 9;]
- states thus in the testimonials.
Gīta Tātparya 6.09
The person who behaves in tune with his role for the given context as prescribed is said to be knowledgeable and having equanimous-intellect ('samabuddhiḥ'). Who behaves differently is not equanimous and ignorant.
"यस्य यत्र यथा वृत्तिर्विहिता वर्तनं तथा। ज्ञानं वापि समत्वं तद्विषमत्वमतोऽन्यथा॥"
"yasya yatra yathā vr̥ttirvihitā vartanaṁ tathā। jñānaṁ vāpi samatvaṁ tadviṣamatvamato'nyathā॥"
[यस्य (yasya) - Whose; यत्र (yatra) - where; यथा (yathā) - as; वृत्तिः (vṛttiḥ) - occupation / role; विहिता (vihitā) - prescribed; वर्तनं (vartanaṁ) - behavior / conduct; तथा (tathā) - so; ज्ञानं (jñānaṁ) - knowledge; वा (vā) - or; अपि (api) - also; समत्वं (samatvaṁ) - equanimity; तत् (tat) - that; विषमत्वम् (viṣamatvam) - imbalance; अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise.]
"He, whose behavior is as per one's occupation or role, in tune with the context of time and place, is said to be knowledgeable, and also equanimous. That which is different from it is otherwise (i.e. not knowledgeable)."
इति महाविष्णुपुराणे।
iti mahāviṣṇupurāṇe।
[इति (iti) - Thus; महाविष्णुपुराणे (mahāviṣṇupurāṇe) - in the Mahā Viṣṇu Purāṇa.]
- stated thus in the Mahā Viṣṇu Purāṇa.
"अनिमित्तस्नेहवांस्तु सुहृद् ज्ञात्वोपकारकृत्। मित्रं वधादिकृदरिः द्वेष्यस्त्वप्रियमात्रकृत्। उदासीनः स्नेहवतोऽप्यस्नेही तत्कृतानुकृत्। मध्यस्थ इति विज्ञेयः सुहृदेषु विशिष्यते॥"
"animittasnehavāṁstu suhr̥d jñātvopakārakr̥t। mitraṁ vadhādikr̥dariḥ dveṣyastvapriyamātrakr̥t। udāsīnaḥ snehavato'pyasnehī tatkr̥tānukr̥t। madhyastha iti vijñeyaḥ suhr̥deṣu viśiṣyate॥"
[अनिमित्तस्नेहवांस्तु (animittasneha-vāṁstu) - Even without a cause, affectionate; सुहृत् (suhṛt) - wellwisher; ज्ञात्व (jñātva) - knowing; उपकारकृत् (upakārakṛt) - one who does good; मित्रं (mitraṁ) - friend; वधादिकृत् (vadhādikṛt) - one who causes harm; अरिः (ariḥ) - foe; द्वेष्यः (dveṣyaḥ) - to be hated; तु (tu) - but; अप्रियमात्रकृत् (apriyamātrakṛt) - one who does only unpleasant things; उदासीनः (udāsīnaḥ) - neutral; स्नेहवतः (snehavato) - towards affectionate ones; अपि (api) - even; अस्नेही (asnehi) - not affectionate; तत् (tat) - that; कृतानुकृत् (kṛtānukṛt) - appreciating good deeds; मध्यस्थः (madhyasthaḥ) - neutral; इति (iti) - thus; विज्ञेयः (vijñeyaḥ) - should be known; सुहृदेषु (suhṛdeṣu) - among friends; विशिष्यते (viśiṣyate) - is distinguished.]
"Even without a cause, one who is affectionate is the wellwisher. The one who does good, knowing the consequences, is a friend. One who causes harm is an enemy. The person one who does only unpleasant things is the hater. The indifferent is one who is not affectionate, even with those who are affectionate. One who appreciates the good deeds is the middle. Thus, the people with hearts should be distinguished."
इति नारदीये ॥९॥
iti nāradīye ॥9॥
[इति (iti) - Thus; नारदीये (nāradīye) - in the Nāradīya (Nārada Purāṇa); ९ (9).]
- stated thus in the Nārada Purāṇa.
