Krishna On Equal Vision: Bhagavad Gita 5.18 and Samatva

What Krishna means when he says a yogi sees all beings equally

In the Bhagavad Gītā and related Hindu texts, Krishna speaks of a state in which the practitioner — the yogi (one who follows yoga, a disciplined path) — “sees” or recognises the same reality in every living being. Classical verses (notably passages in chapters 5 and 6 of the Gītā) describe this capacity as samatva — even-mindedness or equality. Different schools read this idea in different ways, but the common thread is a shift from partial, ego-driven perception to a wider, steadier vision that undercuts hostility, favouritism and fear.

Where this teaching appears

• Bhagavad Gītā 5.18: Krishna praises the one who, through wisdom, sees a learned person and a low-born person as equal, and similarly friends and enemies. This verse is often cited as an ethical ideal.
• Bhagavad Gītā chapter 6 (esp. verses often commented on in commentarial traditions): here the focus is on the meditative yogi whose vision of Self — the ātman (inner Self) — extends universally; the yogi no longer judges by external distinctions.
• Upaniṣads and Vedānta: passages such as “tat tvam asi” (you are That) provide the metaphysical basis for reading equality as an identity of consciousness across beings.

Two main ways commentators interpret “seeing all beings equally”

Scholars and practitioners generally fall into two interpretive families. Both are respected across traditions but lead to different spiritual emphases.

• Non-dual ontological reading (e.g., Advaita Vedānta): here the claim is metaphysical: the ultimate reality (Brahman) is one, and the individual Self is not essentially different from that one reality. When knowledge (jñāna) dawns, differences appear illusory; the yogi recognises the same conscious essence in all beings.
• Relational or ethical reading (e.g., many Bhakti, Dvaita and Vishishtādvaita perspectives): these schools may accept an inner unity but insist on real distinctions between soul and God or between individual souls. For them, “seeing equally” does not erase uniqueness; it is a moral vision rooted in compassion, impartial service and love directed toward God manifest in every creature.

How different traditions phrase the same insight

• Advaita (Shankara): emancipation comes through jñāna; equality is ontological — “all is Brahman.”
• Vishishtādvaita (Ramanuja): unity-with-difference; equality is seen as shared dependence on the same Divine substratum while preserving personal distinctions.
• Dvaita (Madhva) and dualist Vaishnava schools: prioritise devotional relationship; equality tends to be moral—compassionate regard for all as God’s creatures rather than metaphysical identity.
• Kashmir Shaivism and Shaiva schools: describe a universal consciousness or Śiva-śakti dynamic; the yogi’s vision recognises the divine play in every form.

Practices that lead to this vision

Classical texts and living traditions recommend a mix of practices. None are guaranteed; outcomes are described as gradual and supported by ethical living.

• Meditation and steady attention (dhyāna): stabilises the mind and softens reactive identifications.
• Self-inquiry (ātma-vicāra): reflection on the nature of the Self and the limits of the ego.
• Karma-yoga (selfless action): acting without attachment reduces preference-driven behaviour and cultivates impartial service.
• Bhakti (devotion): devotion directed to a personal deity can produce a sense of divine presence in others and inspire compassionate equality.

Note: intense practices such as prolonged fasting, major breath-control (prāṇāyāma) regimes or extreme penances can affect health; consult experienced teachers and medical advice when needed.

Practical signs of the yogic vision

Classical authors and contemporary teachers point to observable shifts rather than metaphysical proof. These include:

• Greater equanimity in success and loss; less emotional turbulence.
• Reduced stereotyping and more consistent kindness across social boundaries.
• Readiness to serve without seeking reward or recognition.
• Ability to listen and act from a perspective wider than personal gain.

Limits and respectful cautions

It is important to be cautious about easy spiritual claims. Texts often say that realization is rare, subtle and verified by consistent conduct. Schools differ on whether the experience abolishes social duties (dharma — ethical duty) or deepens them. Some traditions emphasise that true insight will naturally increase ethical responsibility, not withdraw from it.

Finally, reading Krishna’s statements as a single, uniform doctrine risks flattening centuries of debate. The Gītā and related texts were commented upon by many masters; each offered a vision shaped by metaphysics, ritual practice and social context. To appreciate the teaching that “the yogi sees all beings equally” is to hold both the metaphysical claim (union or shared reality) and the ethical demand (compassionate action) in creative tension.

Takeaway

Whether understood as metaphysical identity or moral perception, Krishna’s message about the yogi’s equal vision invites a notable shift: from a narrow, conditional self to a wider, steadier centre of awareness that reduces prejudice and increases committed, compassionate action. Different traditions supply different roadmaps; the shared horizon is an inner steadiness that changes how one meets other people—without prescribing one single institutional interpretation.