13.28 samam paSyan hi sarvathra

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Chapter 13

<< Chapter 13 verse 27

SlOkam – Original

samam paSyan hi sarvathra samavasthitham ISvaram |
na hinasthyAthmanAthmAnam thathO yAthi parAm gathim ||

word-by-word meaning

sarvathra – in all bodies (such as dhEva (celestials), manushya (humans), thiryak (animals) and sthAvara (plants))
samavasthitham ISvaram – the AthmA who is the svAmi (lord), AdhAra (support) and niyanthA (controller) (in each of those bodies)
samam paSyan – one sees them equally (as explained previously)
AthmanA – through his own heart
AthmAnam – himself
na hinasthi hi – isn’t he protecting and not destroying it?
thatha: – through this equal vision
parAm gathim – higher goal of self realisation
yAthi hi – isn’t he attaining?

Simple Translation

Isn’t one who sees equally in all bodies (such as dhEva (celestials), manushya (humans), thiryak (animals) and sthAvara (plants)), the AthmA who is the svAmi (lord), AdhAra (support) and niyanthA (controller) (in each of those bodies), protecting and not destroying himself through his heart? isn’t he attaining the higher goal of self realisation through this equal vision?

Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam

‘Verily, by seeing the lord (soul) abiding alike everywhere, one causes not to his self, mental injury; thereby does he pass to the higgoal.'[1. I draw the attention of the readers to the excellent article: ‘Theosophical Axioms illustrated‘, No. II. Religious consciousness, by W. A. Mayers (Theosophist for Octr: 1898 p. 31, 32 where reference is made to the ‘Spiritual Soul as the Basis of Unity‘ &c., much in accord with Rāmānuja’s System.]

Īṣvara=lord=ātma=soul, which resides everywhere in the bodies of deva and the rest, as their sovereign (śeshi), their prop (ādhāra) and ruler (niyantṛi); and which is free from the corporeal differences brought on by being a deva etc.

Seeing alike=seeing that the soul wherever it do abide[2. reside], is, by its, essential character of intelligence [jñāna or consciousness), the same.

By thus comprehending ātma-nature, one does not harm that nature by his mind (i.e., by thinking otherwise than as stated). Harms not = saves = deliverance (or redemption from samsāra. i.e. the soul is saved by understanding its nature aright).

And then, by such knowledge, —viz: by comprehending ātma as the ‘knower’ and of uniform nature wherever it do dwell— one reaches the supreme goal; i.e., one realizes the highest ambition, by obtaining ātma-vision, in its true light. But if he should view ātma as different in the differentiating light which the diverse bodily forms, deva etc., present, he injures it i.e., he hurls it into the midst of the ocean of samsāra.

>> Chapter 13 verse 29

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