SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
sarvabhUthastham AthmAnam sarvabhUthAni chAthmani |
IkshathE yOgayukthAthmA sarvathra samadharSana: ||
yOga yukthAthmA – one whose heart is engaged in yOga practice
sarvathra – in all AthmAs (AthmA which is not related to matter)
sama dharSana: – seeing the state of sameness (of having gyAnam (knowledge), Anandham (bliss) etc as identity)
sarva bhUthastham AthmAnam – self as having same nature as all AthmAs
Athmani cha sarva bhUthAni – all AthmAs as having same nature as self
IkshathE – sees
One whose heart is engaged in yOga practice, seeing the state of sameness (of having gyAnam (knowledge), Anandham (bliss) etc as identity) in all AthmAs (AthmA which is not related to matter), sees self as having same nature as all AthmAs and all AthmAs as having same nature as self.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘The meditation-absorbed equal-seer everywhere, perceives ātma abiding in all beings and all beings abiding in ātma.’
‘Equal-seeing everywhere‘ (= sarvatra sama-darśana) means the realizing, that ātma, wherever it do abide in oneself or in other beings, is of the self-same essence, looked at from the point of ‘intelligence’ or ‘consciousness’ (jñāna) which is an attribute, equal or common to all ātmas. This is equality, sameness, or agreement which is perceived when ātma-nature is divested of its matter-connection (i.e., ātma in its disembodied condition).
Inequality or difference comes from viewing ātma in its matter-conditioned states.
The yogi or he who is ripe in meditation does not see the differences produced by matter-environments, but perceives the sameness of ātma-nature, wherever it do abide, by its essential or inherent common attribute or property of ‘intelligence’ or ‘consciousness’. This is equal-seeing.
Thus the equal-seer is he who perceives the ātma in him to be the same or of the same character, as the ātmas which abide in other creatures, and that other creatures are equal to himself in this respect. (In other words, he sees ātmas in all beings as like his own ātma, and sees his ātma as like ātmas of other beings).
The conclusion is that all ātmas being of one essential nature, when one ātma’s nature is known or seen, the nature of all ātmas are become known or seen. This sense is expressed by the sentence:—
‘He is a seer of sameness everywhere’ (VI-29). Referred to again in :
‘What this, sameness-seeing meditation (yoga) is, that Thou hast declared’. (yo-yam yogah &c). VI-33.
This sameness was what was again alluded to in:— nirdosham &c):—‘Verily is brahma (ātma) stainless and the same’[1. Cp. ‘Yastu sarvāṇi bhūtāni ātma-ny-ev-ānupaśyati &c.’ (Iśa: Up: 6).] (V-19).
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