Sanskrit · Devanagari
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥
Sanskrit · IAST
samaṃ paśyanhi sarvatra samavasthitamīśvaram na hinastyātmanātmānaṃ tato yāti parāṃ gatim
English witness
Kashinath Trimbak Telang, 1882and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike does not destroy himselfby himself and then reaches the highest goal.
This verse-level alignment is machine-assisted and awaits two independent human checks. Confidence signal: 58%.
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।13.29।। --,समं पश्यन् उपलभमानः हि यस्मात् सर्वत्र सर्वभूतेषु समवस्थितं तुल्यतया अवस्थितम् ईश्वरम्,अतीतानन्तरश्लोकोक्तलक्षणमित्यर्थः। समं पश्यन् किम् न हिनस्ति हिंसां न करोति आत्मना स्वेनैव स्वमात्मानम्। ततः तदहिंसनात् याति परां प्रकृष्टां गतिं मोक्षाख्याम्।।ननु नैव कश्चित् प्राणी स्वयं स्वम् आत्मानं हिनस्ति। कथम् उच्यते अप्राप्तम् न हिनस्ति इति यथा न पृथिव्यामग्निश्चेतव्यो नान्तरिक्षे इत्यादि। नैष दोषः? अज्ञानाम् आत्मतिरस्करणोपपत्तेः। सर्वो हि अज्ञः अत्यन्तप्रसिद्धं साक्षात् अपरोक्षात् आत्मानं तिरस्कृत्य अनात्मानम् आत्मत्वेन परिगृह्य? तमपि धर्माधर्मौ कृत्वा उपात्तम् आत्मानं हत्वा अन्यम् आत्मानम् उपादत्ते नवं तं चैवं हत्वा अन्यमेवं तमपि हत्वा अन्यम् इत्येवम् उपात्तमुपात्तम् आत्मानं हन्ति? इति आत्महा सर्वः अज्ञः। यस्तु परमार्थात्मा? असावपि सर्वदा अविद्यया हत इव? विद्यमानफलाभावात्? इति सर्वे आत्महनः एव अविद्वांसः। यस्तु इतरः यथोक्तात्मदर्शी? सः उभयथापि आत्मना आत्मानं न हिनस्ति न हन्ति। ततः याति परां गतिम् यथोक्तं फलं तस्य भवति इत्यर्थः।।सर्वभूतस्थम् ईश्वरं समं पश्यन् न हिनस्ति आत्मना आत्मानम् इति उक्तम्। तत् अनुपपन्नं स्वगुणकर्मवैलक्षण्यभेदभिन्नेषु आत्मसु? इत्येतत् आशङ्क्य आह --,
c01b7ba5524f…Rāmānuja
13.29 'The ruler' (the self) abides in the bodies of divinities and the rest as their supporter, controller and as their Sesin (principal). He who sees the self free from dissimilar shapes of divinities etc., and as being of the same form of knowledge, he does not injure himself by 'himself', namely, by his mind. Therefore, as a result of seeing the sameness of the nature of the self in every place as a knower, he attains the 'highest goal.' What is to be reached is called 'goal'. He attains the supreme, namely, the self in its pure form. On the contrary, if he should view the self as dissimilar in every place, i.e., identifies It with the bodies, then he 'injure the self, namely, hurls It into the middle of the ocean of Samsara.
91dddfa880f3…Swami Sivananda
13.29 समम् eally? पश्यन् seeing? हि indeed? सर्वत्र everywhere? समवस्थितम् eally dwelling? ईश्वरम् the Lord? न not? हिनस्ति destroys? आत्मना by the self? आत्मानम् the Self? ततः then? याति goes? पराम् the highest? गतिम् the goal.Commentary This is the vision of a liberated sage. The Supreme Self abides in all forms. There is nothing apart from It.An ignorant man destroyes the Self by identifying himself with the body and the modifications of the mind and by not seeing the one Self in all beings. He has a blurred vision. His mind is very gross. He cannot think of the subtle Self. He is swayed by the force of ignorance. He mistakes the impure body for the pure Self. He has false knowledge. But the sage has knowledge of the Self or true knowledge and so he beholds the one Self in all beings. An ignorant man is the slayer of his Self. He destroys this body and takes another body and so on. But he who beholds the one Self in all beings does not destroy the Self by the self. Therefore he attains the Supreme Goal? i.e.? he attains release from the round of birth and death. Knowledge of the Self leads to liberation or salvation. Knowledge of the Absolute annihilates the ignorance in toto. If the ignorance is destroyed and false knowledge is also destroyed? all evils are simultaneously destroyed.Those who have realised that unity of the Self in all these diverse forms are never caught in the meshes of birth and death. They attain the state of Turiya (the fourth state beyond waking? dreaming and deep sleep) where form and sound do not exist.The self is everybodys friend and also his enemy as well. The idea first expressed in chapter VI? verses 5 and 6 is repeated here. (Cf.XVIII.20)
1a8aca9db677…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.