Chapter 6: Säìkhya-yoga
samam pasyati yo 'rjuna
sukham va yadi va duhkham
sa yogi paramo matah
ätma—self; aupamyena—by comparison; sarvatra—everywhere; samam—equality; paçyati—sees; yaù—he who; arjuna—O Arjuna; sukham—happiness; vä—or; yadi—if; vä—or; duùkham—distress; saù—such; yogé—transcendentalist; paramaù—perfect; mataù—considered.
He is a perfect yogé who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!
One who is Kåñëa conscious is a perfect yogé; he is aware of everyone's happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Kåñëa to be the supreme enjoyer of all the activities of the human being. Kåñëa is the proprietor of all lands and planets. The perfect yogé is the sincerest friend of all living entities. He knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Kåñëa. Because one in Kåñëa consciousness is happy, he tries to distribute the knowledge of Kåñëa everywhere. Since the perfect yogé tries to broadcast the importance of becoming Kåñëa conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na tasmät kaçcid me priyakåt tamaù. In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best yogé because he does not desire perfection in yoga for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a yogé interested only in his personal elevation. The yogé who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Kåñëa consciousness.