Gita 13.28 To see that which is critical to see is to really see

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thank you Bhagavad Gita 13.28 Samam Sarveshu Bhuteshu Tishthantam Parameshwaram Vinashyat Swa Vinashyantam Yaha Pashyati Sa Pashyati Krishna is speaking here and he says that Samam Sarveshu Bhuteshu those who see all living beings equally Tishthantam Parameshwaram they see that the Ishwara the controller who is transcendental who is Parama is situated in all living beings and Vinashyantam that Vinashyat Swa that is some component there is some part that is perishable but along with that there is some part that is also imperishable within the within the perishable is the imperishable those who see like this Yaha Pashyati Sa Pashyati those who see thus actually see so what is going on in this verse actually Krishna is continuing his description of the vision that leads to liberation and thereby he says that Samam Sarveshu Bhuteshu the previous verse said that actually we should see all living beings as combination of matter and spirit Yavat Sanjayate Kinchit Sattvam Sthavar Jangama Jangama Kshetrak Kshetragya Sanyoga Tadviddhi Bharat Arshabha so all living beings are combination of Kshetra and Kshetragya and in this way if you see that ok this person may be a may be a Indian or American or a Russian or a or whatever but ultimately there is combination of soul and body and similarly this may be a tiger this may be a this may be a python this may be a eagle this may be a dolphin this may be a starfish but ultimately they are all souls who are encased in bodies when we see like that that is equal Samamsarveshu Bhuteshu all living beings we see equally and Tishthantam Parameshwaram we see that is situated within them the Parameshwaram now this Parameshwaram different Acharyas translate this differently so it can refer to the soul who is transcendental the soul is also Ishwara the soul is not the supreme Ishwara but the soul is Ishwara and there is also Para which can refer to the soul who is transcendental and we will see in the 15th chapter Krishna uses the word Ishwara to refer to the soul also in 15.8 it is Asariram Vidavapnoti Achyapyutkramatishwara Ghritvaitani Sanyati Vayurgandhani Bhavashayat so in 15.8 it says that the soul enters into the body and soul leaves the body and in this way the Ishwara enters and leaves the body so the Ishwara because it by its choice, by its desires, by the kind of choices it has made as an expression of its desires that it has actually, it has attained certain destination so in that sense it is Ishwara because it chooses the direction of transmigration so here the Ishwara can refer to the soul and Parameshwara can also of course refer to God He is the supreme controller, there are many Ishwaras but the Lord is the Parameshwara so it can refer to the Supreme Lord also Samamsarvesh Bhuteshu Tishtantam Parameshwaram One who sees that all living beings are similar and situated in them is the Parameshwara so Krishna has also talked earlier about Kshetra and Kshetragya and in 13.2 and 3 he has said that there are two Kshetragyas there is one Kshetragya who knows the individual body there is another Kshetragya who knows all bodies so that same principle can be applied here also because Krishna has in the previous verse in 13.27 said that we should know both the Kshetras we should see all living beings as a combination of Kshetra and Kshetragya so the Kshetragya which is the Kshetragya both Kshetragyas can be referred to by the word Kshetragya and similarly the word Parameshwara can also refer to both the Ishwaras both the Kshetragyas both the souls, the individual soul and the super soul but either way the emphasis is that one who sees all living beings equally and sees that actually the soul and the super soul are situated in the heart vinasyat sva-vinasyan tam one sees that although the body is perishable, is destined to perish but despite the body is inevitable destiny to perish avinasyan tam that the soul within is imperishable the soul is eternal vinasyat sva-vinasyan tam those who perceive like this that means they don’t see just the material reality which of course is perishable but they see beyond the material reality to the spiritual reality they see the imperishable beyond the perishable yaha pashyati sva-pashyati those who see thus are actually seen now suppose somebody’s blood sample is taken and in the blood sample it is found that they have got a particular infection and then the lab technician they see under microscope and they find oh we can see this particular infection this particular germ over there now a lay person might see that same blood sample or skin sample or whatever sample it might be and they might see nothing over there so now we don’t see unless we comprehend yaha pashyati sva-pashyati so those who see thus they are actually seen so for example we might say that say there is a there is a sometimes there is a game which children play where there are two pictures which are similar but then there are some differences and then children are expected to spot the differences and they are told there are 12 differences spot the 12 differences so then at first glance the pictures are just the same but then when they see the differences then they actually see ok this is different this is different like that you see there are 12 differences and then they understand oh ok ok these two pictures are actually different and by understanding thus they move towards they move towards realization they move towards understanding realization in the terms of they actually see otherwise the uninformed vision sees the pictures as similar whereas the informed vision sees the similarity acknowledges similarity but also sees the differences so while seeing certain things that vision is not complete unless certain things are seen so for example if just x-ray of a particular person shows TB now unless the patterns possibly the the different coloring of certain areas of the lungs which indicates the presence of TB unless a doctor or a medical care giver unless they see it actually they are not seeing so to see the critical thing in a particular object of sight that is actually to really see otherwise if somebody sees the x-ray and overlooks the color shading that has been created by the distinct patterns then they saw the x-ray but they didn’t see the x-ray because they didn’t see what was significant in the x-ray so similarly we we all see we keep seeing each other but unless we see that inside the perishable body there is the soul then we don’t really see each other we don’t know each other and we may we may form even close relationship with each other but we are relating with each other at the body level and we are not really knowing each other as souls so to know each other as souls is to requires first to see each other see that this thing may not be with spiritual vision where one actually one spiritual cognition is activated one can see the soul with spiritual eyes it can also be an intellectual comprehension by which we understand that okay this person is walking, speaking, talking walking, speaking, doing various things how are they doing it they are doing it because there is a source of consciousness within them and that is a soul so when we see thus we are actually seeing otherwise we are not really seeing we are seeing only the bodies and seeing only the bodies is the characteristic of the uninformed the philosophical ignorant when animals interact with others, other animals based on seeing the body the human beings are meant to interact based on seeing the soul and when we see the soul and interact accordingly that is when we are actually seeing samamsarveshu bhuteshu that when we see all in equally samamsarveshu bhuteshu we see situated vinashyatsu vinashyantam in the perishable body we see the imperishable Ishwara who is transcendental we see the soul and the super soul when we see like this yahapashyati sapashyati those who see thus actually see others they see but they don’t see the Bhagavatam uses this opposite phrase frequently when it says pashyan apinapashyati they see but they don’t see Bhagavad Gita uses the same point in the affirmative declaration yahapashyati sapashyati Krishna has also used this earlier in the 5th chapter when he says ekam sankhyam cha yogyam cha yahapashyati sapashyati in 5.4 and 5 he says how sankhya and yoga essentially lead to the same destination sankhyai parapate stanam tad yogai rapigamyate that is obtained by sankhya that is also obtained by yoga ekam sankhyam cha yogam cha in that sense in terms of ultimate destination both of them are same and one who sees this yahapashyati sapashyati one who sees thus actually sees