सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते।।6.9।।
suhṛn mitrāry udāsīna madhyastha dveṣyabandhuṣu sādhuṣvapi ca pāpeṣu sama-buddhir viśiṣyate
Translation
The yogi regards well‑wishers, friends, foes, the pious and the sinners with an equal mind; such a yogi is distinguished among humans.
Word Meanings
su-hṛt — to well-wishers by nature; mitra — benefactors with affection; ari — enemies; udāsīna — neutrals between belligerents; madhya-stha — mediators between belligerents; dveṣya — the envious; bandhuṣu — and the relatives or well-wishers; sādhuṣu — unto the pious; api — as well as; ca — and; pāpeṣu — unto the sinners; sama-buddhiḥ — having equal intelligence; viśiṣyate — is far advanced.
Understanding the Verse
In this verse, Lord Krishna describes the hallmark of a truly advanced yogi – the ability to maintain an impartial intellect toward every human being, irrespective of their relationship or moral standing. The verse enumerates categories of people: su‑hṛt (those who are naturally well‑wishing), mitra (friends), ari (enemies), udāsīna (those who remain neutral), madhya‑stha (mediators), and dveṣya (the hostile or envious). By placing these groups side by side, the scripture emphasizes that a yogi’s consciousness is not swayed by external labels or emotional attachments.
The inclusion of "bandhuṣu" (relatives and well‑wishers) and "sādhuṣu" (the virtuous) alongside "pāpeṣu" (the sinners) reinforces the principle that ethical conduct is not judged by the external actions of others but by one’s own inner steadiness. When the mind perceives the righteous and the sinful with the same clarity, it transcends dualistic judgments that typically bind ordinary humans to bias and prejudice. This equanimity is not a cold indifference; rather, it is a compassionate awareness that sees the divine spark in all beings, allowing the yogi to offer guidance without attachment or aversion.
The phrase "sama‑buddhiḥ" (equal intellect) is pivotal. It indicates that the yogi’s intellect is calibrated like a perfectly balanced scale, where the weight of praise or blame does not tip the equilibrium. Such a balanced mind is essential for the practice of yoga, because only when the inner observer is free from favoritism can one truly witness the play of the cosmos (lila) and act in accordance with dharma without personal bias. This quality also reflects the deeper philosophical teaching that the self (ātman) is beyond the transient categories of friend, foe, or moral status.
Krishna concludes with "viśiṣyate" – the yogi is "distinguished" or "preeminent". In the social order, individuals who can treat every person with impartial respect are rare and are therefore considered spiritually superior. This distinction is not based on external achievements but on the internal mastery of the mind. Such a yogi becomes a living embodiment of the principle of "yatha drishtir tatha bhava" – as the mind perceives, so it becomes. By cultivating sama‑buddhi, one cultivates the ability to act wisely, guide others effectively, and remain untouched by the inevitable fluctuations of worldly life.
Thus, Chapter 6, Verse 9 serves as a practical roadmap for aspirants: to develop a mind that does not categorize people as merely "good" or "bad", but sees each soul as an expression of the same divine reality. The practice of meditation, self‑inquiry, and detachment are the tools that gradually refine this impartial intellect, leading the practitioner toward the ultimate goal of yoga – union with the Supreme.
