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Shloka 28

Mokṣa–Saṃnyāsa–Tyāga–Guṇa-Vibhāga (Renunciation, Relinquishment, and the Three Guṇas) — Mahābhārata 6, Bhīṣma-parva

सम॑ पश्यन्‌ हि सर्वत्र समवस्थितमी श्वरम्‌ । न हिनस्त्यात्मना55त्मानं ततो याति परां गतिम्‌

samaṁ paśyan hi sarvatra samavasthitam īśvaram | na hinasty ātmanātmānaṁ tato yāti parāṁ gatim ||

Pois aquele que, com visão igual, contempla o Senhor estabelecido de modo uniforme em toda parte e em todos os seres, não fere o si pelo si; por isso alcança o fim supremo.

समम्equally
समम्:
Karma
TypeAdjective
Rootसम (प्रातिपदिक)
FormNeuter, Accusative, Singular
पश्यन्seeing
पश्यन्:
Karta
TypeVerb
Rootदृश् (पश्यति)
Formशतृ (वर्तमान कृदन्त), Masculine, Nominative, Singular
हिindeed
हि:
TypeIndeclinable
Rootहि
सर्वत्रeverywhere / in all (beings)
सर्वत्र:
Adhikarana
TypeIndeclinable
Rootसर्वत्र
समवस्थितम्situated equally / abiding uniformly
समवस्थितम्:
Karma
TypeAdjective
Rootसम्-अव-स्था (धातु) → समवस्थित (कृदन्त-प्रातिपदिक)
Formक्त (भूतकर्मणि/निष्ठा), Masculine, Accusative, Singular
ईश्वरम्the Lord
ईश्वरम्:
Karma
TypeNoun
Rootईश्वर (प्रातिपदिक)
FormMasculine, Accusative, Singular
not
:
TypeIndeclinable
Root
हिनस्तिharms / destroys
हिनस्ति:
TypeVerb
Rootहिंस् (हिनस्ति)
FormPresent (लट्), 3rd, Singular, Parasmaipada
आत्मनाby oneself
आत्मना:
Karana
TypeNoun
Rootआत्मन् (प्रातिपदिक)
FormMasculine, Instrumental, Singular
आत्मानम्oneself
आत्मानम्:
Karma
TypeNoun
Rootआत्मन् (प्रातिपदिक)
FormMasculine, Accusative, Singular
ततःtherefore / from that
ततः:
Apadana
TypeIndeclinable
Rootततः
यातिgoes / attains
याति:
TypeVerb
Rootया (याति)
FormPresent (लट्), 3rd, Singular, Parasmaipada
पराम्supreme
पराम्:
Karma
TypeAdjective
Rootपरा (प्रातिपदिक)
FormFeminine, Accusative, Singular
गतिम्state / goal / destination
गतिम्:
Karma
TypeNoun
Rootगति (प्रातिपदिक)
FormFeminine, Accusative, Singular

अजुन उवाच

Ī
Īśvara (the Lord)

Educational Q&A

To cultivate equal vision by recognizing the same Lord present in all, which prevents inner self-destruction (through ego, hatred, and delusion) and leads to the highest spiritual attainment.

In the midst of the Kurukṣetra setting, the teaching turns from external conflict to inner discipline: the aspirant is urged to see the divine equally in all beings and thereby avoid self-harm, progressing toward liberation.