Bhagavad Gita Chapter 13, Verse 28 (BG 13.28) — Meaning, Translation & Commentary

# BG 13.28 That supreme Lord alone is the foundation upon which the field and the knower of the field appear to engage in their mutual play of false identification, and through which the world of suffering is perceived—He who dwells with equal vision in all beings, just as water pervades all waves. When one observes the perishable with only a superficial gaze, the world appears in constant flux. Things are naturally subject to change, and their relationships with one another transform as well. Change is the eternal characteristic of both the material and mental worlds. In comparison to this world, it is said that the supreme Lord is the eternal and unchanging foundation within all of this, by which all these transformations are known. Birth, growth, disease, decay, and death—these are the modifications that befall every impermanent thing. Whatever has come into being must pass through subsequent transformations. Here, by calling the supreme Lord indestructible, the absence of prior modifications is also indicated. This indestructible consciousness is the revealer of destruction and the substratum of the world, just as gold is the foundation of ornaments that undergo transformation. That person who recognizes this equal and indestructible supreme Lord within all unequal and perishable beings—that person alone truly sees what ought to be seen. Here, seeing refers to direct realization of the atman. The objects of the material world are perceived by the senses, while knowledge of emotions and thoughts comes through the mind and intellect respectively. Similarly, knowledge of the atman comes through spiritual vision, not through the eyes of flesh. Just as our eyes cannot perceive thoughts, so too the mind and intellect cannot perceive the atman. The subtle cannot be perceived through the gross. The subtlest atman transcends all limitations. He who sees this—he alone truly sees. This is a distinctive mode of expression in Vedanta, profoundly powerful in its effect. All people see, yet they do not perceive the ultimate truth. From this contrary vision, the existence of defects in their means of knowledge is established. Delusion, distorted perception of objects, false imaginings, and mental agitation—all these veil the true nature of reality. Therefore, the Lord of yoga, Sri Krishna, emphasizes with special force that the person who sees this equal truth alone truly sees. All others remain caught in confusion. Now, having shown the supreme fruit of such correct vision as described, we offer our praise to it.