Continued from above…

सर्वभूतस्थमात्मानं

सर्वभूतानि चात्मनि ।

ईक्षते योगयुक्तात्मा

सर्वत्र समदर्शनः ॥६.२९॥

sarvabhūtasthamātmānaṁ

sarvabhūtāni cātmani

īkṣate yogayuktātmā

sarvatra samadarśanaḥ (6.29)

sarvabhūtastham — existing in all mundane creature forms; ātmānaṁ — spirit; sarvabhūtāni — all creatures; cātmani = ca — see + ātmani — in the self; īkṣate — he sees; yogayuktātmā — one who is proficient in yoga; sarvatra — in all cases; samadarśanaḥ — seeing the same

With a spirit existing in every creature, and with every creature based on a spirit, a person who is proficient in yoga, perceives the same existential arrangement in all cases. (6.29)

यो मां पश्यति सर्वत्र

सर्वं च मयि पश्यति ।

तस्याहं न प्रणश्यामि

स च मे न प्रणश्यति ॥६.३०॥

yo māṁ paśyati sarvatra

sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇaśyāmi

sa ca me na praṇaśyati (6.30)

yo = yaḥ — who; mām — me; paśyati — sees; sarvatra — in all forms; sarvam — all creatures; ca — and; mayi — in Me; paśyati — sees; tasyāham = tasya — his + aham — I; na — never; praṇaśyāmi — I am out of range; sa = saḥ — he; ca — and; me — my; na — never; praṇaśyati — he is out of view

To him who sees Me in all forms and who sees all creatures in reference to Me, I am never out of range, and he is never out of My view. (6.30)

सर्वभूतस्थितं यो मां

भजत्येकत्वमास्थितः ।

सर्वथा वर्तमानोऽपि

स योगी मयि वर्तते ॥६.३१॥

sarvabhūtasthitaṁ yo māṁ

bhajatyekatvamāsthitaḥ

sarvathā vartamāno'pi

sa yogī mayi vartate (6.31)

sarvabhūtasthitam — existentially situated in all creatures; yo = yaḥ — who; māṁ — Me; bhajaty = bhajati — he honors; ekatvam — in harmony; āsthitaḥ — established; sarvathā — in various circumstances; vartamāno = vartamānaḥ — existentially situated; 'pi = api — although; sa = saḥ — he; yogī — yogi; mayi — in Me; vartate — he remains in touch

Although moving in various circumstances, the yogi who is established in that harmony, who honors Me as being existentially situated in all creatures, remains in touch with Me. (6.31)

आत्मौपम्येन सर्वत्र

समं पश्यति योऽर्जुन ।

सुखं वा यदि वा दुःखं

स योगी परमो मतः ॥६.३२॥

ātmaupamyena sarvatra

samaṁ paśyati yo'rjuna

sukhaṁ vā yadi vā duḥkhaṁ

sa yogī paramo mataḥ (6.32)

ātmaupamyena = ātma — self + aupamyena — by reference; sarvatra — in all cases; samaṁ — similarity; paśyati — he sees; yo = yaḥ — who; 'rjuna = arjuna — Arjuna; sukhaṁ — pleasurable sensations; vā — or; yadi — regardless; vā — or; duḥkhaṁ — painful sensations; sa = saḥ — he; yogī — yogi; paramo = paramaḥ — highest; mataḥ- considered as

He who, in reference to himself, sees the same facilities in all cases, regardless of pleasure or painful sensations, he, O Arjuna, is considered as the highest yogi. (6.32)

अर्जुन उवाच

योऽयं योगस्त्वया प्रोक्तः

साम्येन मधुसूदन ।

एतस्याहं न पश्यामि

चञ्चलत्वात्स्थितिं स्थिराम् ॥६.३३॥

arjuna uvāca

yo'yaṁ yogastvayā proktaḥ

sāmyena madhusūdana

etasyāhaṁ na paśyāmi

cañcalatvātsthitiṁ sthirām (6.33)

Arjuna — Arjuna; uvāca — said; yo = yah — who; 'yaṁ = ayaṁ — this; yogas — yoga practices; tvayā — by you; proktaḥ — explained; sāmyena — by comparative similarity; madhusūdana — O slayer of Madhu; etasyāhaṁ = etasyā — of this + aham — I; na — not; paśyāmi — see; cañcalatvāt — due to shiftiness; sthitiṁ — position; sthirām — standard

Arjuna said: O slayer of Madhu, due to a shifty vision, I do not see this standard position of a comparatively similar view which is yielded by this yoga practice, declared by You. (6.33)

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Here is a commentary to verse 29.  This is all from chapter 6 of Bhagavad Gita:

Commentary:

This is a choice verse. Most of the yogis like this particular verse which sums up the resulting vision of an accomplished ascetic. Samadarśanah means seeing the same thing in all cases (sarvatra). However, this verse was greatly misunderstood. The enthusiasm of the commentators in regards to this verse, has to do not so much with the spiritual perception described, but rather with the promise of that equal vision. Some yogis desperately try to attain that equality of vision. They feel uncomfortable with the disparities of material existence.

In an effort to equalize all things, even God, some yogis use this verse to explain their belief that all entities are one and that all are either the equivalent of or the substratum of God or the Supreme Reality.

This commentator, however, is set apart from all this. Readers are now requested to consider the explanation of this verse with great care and patience:

Bhūta means body or being. The word body, however, usually is understood in the limited way as a material body. Even though a living material body is a bhūta, still the word has a broader meaning. Bhuta means a mundane form either of a gross or subtle or causal description. It is not limited to the gross level we perceive. For instance, a living body is a bhūta. But if that specific body dies, the surviving invisible subtle form is also a bhūta. And if that subtle form were destroyed, what would remain as a causal form would be a bhūta.

In any or all of these forms, there is spirit. Spirits are the basis of form. God is the overall supervisor but the actual direct basis of the individual forms is the individual spirits who predominate in them. We can understand this by studying the modern situation of automobile ownership. The manufacturer is certainly the master of all cars produced by his factory, but he does not drive every vehicle personally. The vehicles are controlled by the individual users. They are the basis. Even though a manufacturer invented and produced the vehicle, he is still not the basis. Let us consider this further. The manufacturer makes the vehicles on the basis of a need of the potential users. So even in the formative state, the potential users of those cars are the basis. Even though the users neither invent nor produce cars, still they are the basis because the manufacturer creates the item on the basis of the need of those users.

The Supreme Lord produces the creature forms, but this is done on the basis of our needs. In the Gītā, Lord Krishna states flatly that He does not want nor does He ever need anything in the material world. We may then ask: Why does He claim to create the world? Why should someone create something that He does not desire? The answer: A responsible person must fulfill the legitimate needs of dependants. It is his duty.

The yogi who developed the mystic vision by yoga austerity, begins to see mystically that in each configuration of gross creature forms, there is a spirit. He also sees that the same spirit is the basis of the form. This does not mean that all the forms are one nor that all the souls or spirits are one. We do not endorse that opinion which became popular. But rather it means that there is a similar act of a soul as a possessor and a basic user of each of the forms. All the users of individual cars are not one nor are all cars one, nor are the ideas in the minds of the users all one, but rather, there is a common factor of having one driver for each car.

Each body has special hookup points whereby any spirit can be connected psychically to the subtle equipments or nervous system for using that particular form. This is compared to cars which have seats, steering wheels and other suitable equipments which make the vehicles serviceable to human beings. After he sees the similarities, the yogi becomes happy to know that the same existential arrangement is available within a species.

Jettins 6 years ago

MiBeloved wrote:

Your statement, if you read it carefully implies that they will never evolve out of it, due to their limited brain capacity, so your ideas are not conclusive because of these contradictions.

Jettins' reply:

There aren't contradictions in my statements. There are only contradictions on how you understand me. I will restate it.

If human infants haven't developed their brain long enough as human adults have, how does this mean that they develop differently?

That would be like saying that if you put a mango in the ground to grow it will develop to be an avocado tree. The mango tree as human beings can be at different stages in their growth process.