B.G 6.09

suhr̥nmitrāryudāsīnamadhyasthadveṣyabandhuṣu। sādhuṣvapi ca pāpeṣu samabudidharviśiṣyate ॥9॥

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.

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।

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.

uktaṁ ca etat sarvam -

All this has been stated:

"svataḥ sarve'pi cidrūpāḥ sarvadoṣavivarjitāḥ। jīvāsteṣāṁ tu ye doṣāḥ ta upādhikr̥tā matāḥ॥

"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.

sarvaṁ ceśvaratasteṣāṁ na kiñcit svata eva tu। samā eva hyataḥ sarve vaiṣamyaṁ bhrāntisambhavam॥

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.

evaṁ samā nr̥jīvāstu viśeṣo devatādiṣu। svābhāvikastu niyamādata eva sanātanaḥ॥ asurādestathā doṣā nityāḥ svābhāvikā api। guṇadoṣau mānuṣāṇāṁ nityau svābhāvikau matau। guṇaikamātrarūpāstu devā eva sadā matāḥ॥"

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."

iti brāhme।

- stated thus in the Brahma Purana.

na tu sādhupāpādīnāṁ pūjādisāmyam। tatra doṣasmr̥teḥ -

But, this does not mean appreciating equally the virtuous and the sinful. Doing so is defective, as stated by testimonials:

"samānāṁ viṣamā pūjā viṣamāṇāṁ samā tathā। kriyate yena devo'pi sa padāt bhraśyate pumān॥"

"By treating unequally the equals, and equally the unequals, even the gods fall down from their position."

iti brāhme।

- stated thus in the Brahma Purāna.

"vittaṁ bandhurvayaḥ karma vidyā caiva tu pañcamī। etāni mānyasthānāni garīyo hyuttarottaram॥"

"Indeed, wealth, relatives, age, deeds, and knowledge - each of these five attributes are successively greater than the previous for determining the qualification for respect."

iti mānave।

- stated thus in Manu testimonial.

"guṇānusāriṇīṁ pūjāṁ samāṁ dr̥ṣṭiṁ ca yo naraḥ। sarvabhūteṣu kurute tasya viṣṇuḥ prasīdati। vaiṣamyamuttamatvaṁ tu dadāti narasañcayāt। pūjāyā viṣamā dr̥ṣṭiḥ samā sāmyaṁ viduḥkhajam॥"

"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."

iti brahmavaivarte।

- states Brahmavaivarta Purāna.

suhr̥dādiṣu śāstroktapūjādikr̥tiḥ anyūnādhikā yā sā'pi samatā। tadapyāha -

Even among the friends and relatives, treating them differentially as prescribed by the scriptures is said to be equanimity. Therefore, it is said:

"yathā suhr̥tsu kartavyaṁ pitr̥śatrusuteṣu ca। tathā karoti pūjādi samabuddhiḥ sa ucyate॥"

"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."

iti gāruḍe।

- stated thus in Garuda Purāna.

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 -

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:

"dveṣyo'vāsitakr̥t kāryamātrakārī tu madhyagaḥ। priyakr̥t priyo nirūpyā'pi kleśaṁ yaḥ parirakṣati। sa mitramupakāraṁ tu anapekṣyopakārakr̥t। yastataḥ sa suhr̥t proktaḥ śatruścāpi vadhādikr̥t॥"

"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."

iti ॥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.

"yasya yatra yathā vr̥ttirvihitā vartanaṁ tathā। jñānaṁ vāpi samatvaṁ tadviṣamatvamato'nyathā॥"

"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)."

iti mahāviṣṇupurāṇe।

- stated thus in the Mahā Viṣṇu Purāṇa.

"animittasnehavāṁstu suhr̥d jñātvopakārakr̥t। mitraṁ vadhādikr̥dariḥ dveṣyastvapriyamātrakr̥t। udāsīnaḥ snehavato'pyasnehī tatkr̥tānukr̥t। madhyastha iti vijñeyaḥ suhr̥deṣu viśiṣyate॥"

"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."

iti nāradīye ॥9॥

- stated thus in the Nārada Purāṇa.