समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्।।13.29।।
।।13.29।।क्योंकि सब जगह समरूपसे स्थित ईश्वरको समरूपसे देखनेवाला मनुष्य अपनेआपसे अपनी हिंसा नहीं करता? इसलिये वह परमगतिको प्राप्त हो जाता है।
13.29 Hi, since; pasyan, by seeing, by realizing; samam, eally; isvaram, God, i.e., (by realizing Him) as described in the immediately preceding verse; who is samavasthitam, present alike; sarvatra, everywhere, in all beings;-what follows from seeing eally?-he na, does not; hinasti, injure; his own atmanam, Self; atmana, by the Self, by his own Self; tatah, therefore, as a result of that non-injuring; yati, he attains; the param, supreme; gatim, Goal, called Liberation. Objection: Is it not that no creature whatsoever injures himself by himself? Why do you refer to an irrelevant thing by saying, He does not injure৷৷.,which is like saying, Fire should neither be lit on the earth nor in the sky, etc.? Reply: This defect does not arise, because it is logical with reference to an unenlightened persons ignoring the Self. For, all unillumined people ignore the very wellknown Self which is manifest and directly perceptible, and regard the non-Self as the Self. By performing righteous and unrighteous acts they destroy even that self which has been accepted, and adopt another new self. And destroying even that, they take up another. Similarly, destroying even that, they adopt another. In this way they destroy the self that had been accepted successively. Thus, all unillumined persons are destroyers of the Self. But that which is the Self in reality, even that remains as though destroyed for ever by ignorance, because of the absence of any benefit from Its presence. So, all unenlightened persons are, verily, destroyers of the Self. On the contrary, the other person who has realized the Self as described does not injure in either way [i.e. either through superimposition or through non-super-imposition.] the Self by his own Self. Therefore he attains the supreme Goal, i.e., the result stated above comes to him. Lest it be doubted that what was said in, seeing eally God who is present in all beings, he does not injure the Self by the Self, is improper with regard to the selves which are diverse according to the differences created by the variety in their own alities and actions, the Lord says:
13.29 Samam etc. A man of Yoga, whos thought is on what is eal in one and all, does not harm the Self i.e, does not fell the Self down in the ocean of the cycle [of birth and death], difficult to cross over.
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.
Samam pashyan hi sarvatra samavasthitameeshwaram; Na hinastyaatmanaa’tmaanam tato yaati paraam gatim.
samam—equally; paśhyan—see; hi—indeed; sarvatra—everywhere; samavasthitam—equally present; īśhvaram—God as the Supreme soul; na—do not; hinasti—degrade; ātmanā—by one’s mind; ātmānam—the self; tataḥ—thereby; yāti—reach; parām—the supreme; gatim—destination