Gita 06.33 – Seeing equally is tough, but seeing devotionally is easier

Audio Link: https://www.thespiritualscientist.com/gita-06-33-seeing-equally-is-tough-but-seeing-devotionally-is-easier/

arjuna uvāca
yo ’yaṁ yogas tvayā proktaḥ
sāmyena madhusūdana
etasyāhaṁ na paśyāmi
cañcalatvāt sthitiṁ sthirām (Bg 6.33)

Word-for-word:
arjunaḥ uvāca — Arjuna said; yaḥ ayam — this system; yogaḥ — mysticism; tvayā — by You; proktaḥ — described; sāmyena — generally; madhu-sūdana — O killer of the demon Madhu; etasya — of this; aham — I; na — do not; paśyāmi — see; cañcalatvāt — due to being restless; sthitim — situation; sthirām — stable.

Translation:
Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

Explanation:
Kṛṣṇa has outlined the process of yoga throughout this chapter, from 6.1 to 6.32. More specifically, He describes the practice of yoga in terms of going to a secluded, sacred place in 6.11 (śucau deśe pratiṣṭhāpya). He then explains the perfection of yoga as seeing Him everywhere in 6.30 (yo māṁ paśyati sarvatra), perceiving Kṛṣṇa and the indwelling Supersoul as one in 6.31 (sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ), and finally, in 6.32, seeing all living beings with an equal, compassionate vision (samaṁ paśyati yo ’rjuna).

After hearing all this, Arjuna interrupts Kṛṣṇa and poses a question in this verse. He says:
yo ’yaṁ yogaḥ tvayā proktaḥ: This system of yoga which You have described,
sāmyena madhusūdana: O Madhusūdana, as being characterized by evenness of mind,
etasya ahaṁ na paśyāmi: I do not see how I can follow this,
cañcalatvāt sthitiṁ sthirām: because the mind is so restless.

The restlessness of the mind is addressed in the next verse, and we will discuss it in more detail there. For now, let us focus on the broader principle in this particular verse. Kṛṣṇa has repeatedly used the word sāmya (equanimity). Earlier, in the second chapter, He stated samatvaṁ yoga ucyate (2.48):
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañ-jaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate
“Perform your duty equipoised, O Dhanañjaya, abandoning all attachment to success or failure. Such equanimity is called yoga.”

Later, in 5.19, He again emphasizes this quality:
ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ
“Those whose minds are established in sameness and equanimity have already conquered material existence.”

Apart from the specific use of the word sāmya, the concept itself—being equipoised and maintaining equal vision in happiness and distress, success and failure—has been emphasized repeatedly. In the sixth chapter, this idea is highlighted in 6.7:
jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ

Here, the word “samāhitaḥ” is used, indicating a state of being well situated—remaining steady and balanced amid the dualities experienced through the body, mind, and ego.

Kṛṣṇa speaks further about samatvam in the next verse (6.8), particularly in relation to material objects—sama-loṣṭrāśma-kāñcanaḥ—stating that a self-realized yogī views a stone, a pebble, and gold with equal vision. Not only should one see things equally, but in verse 6.9, He also extends this principle to people: suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate—one should maintain equal vision toward all: friends and enemies, the neutral and the mediators, the sinful and the pious alike.

In this way, the message of samatva has been emphasized repeatedly. Arjuna now expresses his difficulty in verse 6.33, saying na paśyāmi—“I do not see it as possible or practical for me.” He states, yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana—“O Madhusūdana, this yoga which You have described is based on sāmya, maintaining equal vision toward all.” He admits that he cannot see himself practicing it because equanimity is made impossible by the restlessness and turbulence of his consciousness (cañcalatvāt sthitiṁ sthirām).

Kṛṣṇa responds to Arjuna by first outlining universal principles regarding the practice of yoga. He explains that one must follow a proper process, for without it, success is not possible. After this, He describes how one can gradually rise to the level of developing equal vision towards all. And if such equanimity still seems difficult to attain, Kṛṣṇa later advises Arjuna to practice the principles of yoga through both sustained practice and detachment: abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate (Bg. 6.35).

Then Kṛṣṇa moves on to discuss the general principles, explaining the obstacles encountered on the path of yoga. Arjuna will pose another question: what if someone is unable to succeed in practicing yoga? Kṛṣṇa answers this as well. He concludes the chapter in 6.47 by declaring that the topmost yogī is a bhakti-yogī.

From the seventh chapter onward, the Gita elaborates on bhakti-yoga. In the eighth chapter, Kṛṣṇa compares bhakti-yoga with aṣṭāṅga-yoga, and in 8.40, He clearly states that bhakti-yoga is the easiest method to calm the mind. Instead of merely striving to practice sāmya—to make the mind perceive everything equally—one should focus on fixing the mind on Him.

The principle of controlling the mind is universal, though the specifics of how it is achieved vary according to the particular process of yoga being followed. In the practice of aṣṭāṅga-yoga, the focus is on developing an equal vision toward all things. Once one begins to perceive everything externally as equal, nothing external appears especially attractive or fascinating. By seeing all external objects as equally unpromising, one naturally turns inward, discovering the inner wealth, the inner reality, and the ultimate source of happiness. This search for inner fulfillment ultimately culminates in the realization of the indwelling Lord Viṣṇu.

This is one method by which a practitioner develops equal vision toward external things and then cultivates an inward-searching perspective, ultimately culminating in the attainment of Kṛṣṇa within the internal sanctuary of the heart.

The other approach is bhakti-yoga. Here, rather than focusing primarily on equal vision toward everything, one seeks to connect all things with Kṛṣṇa, making Him the center of one’s world. By relating everything to Kṛṣṇa and seeing all as meant for His enjoyment, the mind becomes firmly fixed on Him. In this way, the mind is not only pacified—no longer agitated—but also purified, meaning its inherent tendencies are transformed: instead of being drawn toward material objects, the mind becomes attracted to Kṛṣṇa.

Kṛṣṇa declares in 8.14 that this is a far easier process: ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ tasyāhaṁ su-labhaḥ pārtha nitya-yuktasya yoginaḥ—“O Pārtha, for one whose mind is always fixed on Me without deviation, I am easily attainable.” This is the only verse in the Bhagavad-gītā, 8.14, where Kṛṣṇa explicitly says tasyāhaṁ su-labhaḥ pārtha—“I can be easily attained by one who constantly fixes the mind on Me.”

To summarize the flow of what will be unfolded in the next chapters: after hearing that this process of yoga centers on sāmyatva—seeing everything with equal vision—Arjuna expresses his apprehension in this verse, feeling it impractical.

In response, Kṛṣṇa explains that one must practice yoga and follow a process to control the mind. He recommends the general practice of yoga but does not insist on the practice of aṣṭāṅga-yoga as described here.

Instead, He emphasizes bhakti-yoga, as seen in the way aṣṭāṅga-yoga in this chapter culminates in bhakti-yoga. This is further clarified in the eighth chapter, where Kṛṣṇa explicitly compares aṣṭāṅga-yoga and bhakti-yoga, stating that bhakti-yoga enables one to reach perfection more easily.

Thank you.