Verse 28
Samam sarveshu bhooteshu
Tishthantam parameshwaram;
Vinashyatswavinashyantam
Yah pashyati sa pashyati.
He sees, who sees the Supreme Lord, existing
equally in all beings, the unperishing within the perishing.
Samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ
That Being is equally present in
all as the Self of all. It is the Self of the ant and the elephant and the
human being and the God.
The distinction among them is due
to the appearance of their subtle bodies and gross bodies, but the life that is
behind the subtle and gross bodies is common—as sunlight is common and appears
to be colored or distorted according to the nature of the glasses that we put
on.
The Supreme Lord exists in an
equilibrated fashion everywhere.
“He sees” is the expression
with which the translation of the verse begins. Here, the “seeing” is that
Seeing which is not the effect of any other seer, which is not illumined by any
other seer. This means, the being referred to in the verse is the Eternal witness,
the SELF.
Only when one exists as SELF
ILLUMINED SEER, Pure Atman, “can see the Supreme Lord, existing equally in all
beings, the unperishing within the perishing.”
People die, everything perishes,
and all things get destroyed. But in the midst of this destruction taking
place perennially, perpetually, right from creation—in the midst of this flux
and destruction and movement—there is an unmoving Eternity.
This apparently ever changing
Jagath, has to have a changeless phenomenon, the substratum, which holds the
Jagath. And that which holds thus, is and must be changeless, unmoving
eternity, i.e., Pure Consciousness or Purusha or Purushottama, as referred in
the Bhagwad Gita.
Verse 29
Samam pashyan hi sarvatra
Samavasthitameeshwaram;
Na hinastyaatmanaa’tmaanam
Tato yaati paraam gatim.
Because he who sees the same Lord dwelling
equally everywhere does not destroy the Self by the self, he goes to the
highest goal.
Mostly we kill the Self with the
self—hinastyātmanātmānaṁ.
A kind of atma hatya is
going on when the Self is forgotten and only objects are remembered.
Only external things are in that
person’s memory; the Self is completely obliterated from experience. That state
of affairs—where the consciousness of the Self being there is completely
obscured by intense concentration on objects outside—is called spiritual
suicide; it is killing the Self with the self.
That is, we do not know that we
are existing at all as the Self. We know that there is a world outside, we are
busy with things outside, but we are not busy with our Self.
But having known the equally
distributed consciousness of the Paramatman, equally distributed
Eternity—knowing this, seeing this, beholding it, and contemplating it, one
will not be subject to this otherwise common experience of Self-destruction;
and knowing this, one attains to the Supreme State, yāti parāṁ gatim.
Love.
