Chapter 6: Sankhya-yoga
samam pasyati yo 'rjuna
sukham va yadi va duhkham
sa yogi paramo matah
atma—self; aupamyena—by comparison; sarvatra—everywhere; samam—equality; pasyati—sees; yah—he who; arjuna—O Arjuna; sukham—happiness; va—or; yadi—if; va—or; duhkham—distress; sah—such; yogi—transcendentalist; paramah—perfect; matah—considered.
He is a perfect yogi 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 Krsna conscious is a perfect yogi; 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 Krsna to be the supreme enjoyer of all the activities of the human being. Krsna is the proprietor of all lands and planets. The perfect yogi 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 Krsna. Because one in Krsna consciousness is happy, he tries to distribute the knowledge of Krsna everywhere. Since the perfect yogi tries to broadcast the importance of becoming Krsna conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na tasmat kascid me priyakrt tamah. 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 yogi 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 yogi interested only in his personal elevation. The yogi who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Krsna consciousness.