समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्।।13.29।।
13.29 Because he who sees the same Lord eally dwelling everywhere does not destroy the Self by the self; he goes to the highest goal.
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:
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
