Bhagavad Gita Chapter 6, Verse 32 (BG 6.32) — Meaning, Translation & Commentary

BG 6.32 The yogis established in the knowledge of truth and direct experience of the Self naturally perceive the Self pervading everywhere. They behold the glory of the Self in all actions and understand that all deeds performed through the instruments of the body are accomplished by the grace of the Self alone. The external gross world and the internal subtle realm are but expressions of the Self. According to the Gita, the supreme yogi is one who comprehends the joy and sorrow of others as if they were his own. There is a celebrated ethical principle: treat others as you would wish to be treated yourself. Yet this principle appears disagreeable to ordinary people, for driven by self-interest, they question why they should regard others as equal to themselves. Due to ignorance and selfishness, people's natural inclination tends toward unethical conduct. In the preceding verses, it has been explained why we should love all beings. The yogi, through realization of the Self, recognizes the entire creation as an expression of the Self alone; therefore, love for all flows naturally. Every person, identifying with the body, feels equal affection for all its limbs. If the tongue is accidentally cut by the teeth, one never thinks of punishing the teeth, for the Self pervades both equally. Similarly, upon recognizing the Self, the entire creation of name and form becomes the Self, and in all times and places, only I—the Self—pervade eternally. The perfected being who beholds the unity of the Self is deemed the supreme yogi in the Gita—one who gives abundantly to society and takes little. Love is his breath, and compassion is his sustenance. The vivid portrait of the wise person drawn by Sri Krishna through these words can attract anyone, yet Arjuna, possessed of practical intellect, finds himself unable to attain this goal and expresses his doubt in the form of a question. Recognizing that the realization of yoga in the form of right vision as described is difficult to accomplish, Arjuna, desiring to know the definite means of its attainment, speaks.