Isha Upanishad 36

36

yaḥ parivrāḍ mumukṣuḥ sarvāṇi bhūtānyavyaktādīni sthāvarāntāni ātmanyevānupaśyatyātmavyatiriktāni na paśyatītyarthaḥ, sarvabhūteṣu ca teṣveva cātmānaṃ teṣām api bhūtānāṃ svamātmānamātmatvena yathāsya dehasya kāryakaraṇasaṅdhātasyātmā ahaṃ sarvapratyayasākṣibhūtaścetayitā kevalo nirguṇo 'nenaiva svarūpeṇāvyaktādīnāṃ sthāvarāntānāmahamevātmeti sarvabhūteṣu cātmānaṃ nirviśeṣaṃ yastvanupaśyati sa tatastasmādeva darśanānna vijugupsate vijugupsāṃ ghṛṇāṃ na karoti /
prāptasyaivānuvādo 'yam /
sarvā hi ghṛṇātmano 'nyadduṣṭaṃ paśyato bhavati, ātmānamevātyantaviśuddhaṃ nirantaraṃ paśyato na ghṛṇānimittam arthāntaramastīti prāptameva /
tato na vijugupsata iti //

Yaḥ, he who—the mendicant who wants to be freed; anupaśyati, sees; sarvāṇi bhūtāni, all beings—beginning from the Unmanifested and ending with the immobile; (as existing) ātmani eva, in the very Self—i.e. he does not see them as different from the Self, sarvabhūteṣu ca, and in all those beings; sees ātmānam, the Self—sees the Self of those beings as his own Self thus: "Just as I, the soul of the body which is an aggregate of causes and effects, am the witness of all perceptions, and as such I am the source of its consciousness, and am pure and unconditioned, similarly in that very aspect of mine am I the soul of all, beginning from the Unmanifested and ending with the immobile"; he (who realises the unconditioned Self in all beings thus), tataḥ, by virtue of that vision; na vijugupsate, feels no hatred, does not hate. This is only a restatement of a known fact. For this is a matter of experience that all revulsion comes to one who sees something as bad and different from oneself, but for one who sees only the absolutely pure Self as a continuous entity, there is no object that can be the cause of revulsion. Therefore he does not hate.

Yaḥ, he who—the mendicant who wants to be freed; anupaśyati, sees; sarvāṇi bhūtāni, all beings—beginning from the Unmanifested and ending with the immobile; (as existing) ātmani eva, in the very Self—i.e. he does not see them as different from the Self, sarvabhūteṣu ca, and in all those beings; sees ātmānam, the Self—sees the Self of those beings as his own Self thus: "Just as I, the soul of the body which is an aggregate of causes and effects, am the witness of all perceptions, and as such I am the source of its consciousness, and am pure and unconditioned, similarly in that very aspect of mine am I the soul of all, beginning from the Unmanifested and ending with the immobile"; he (who realises the unconditioned Self in all beings thus), tataḥ, by virtue of that vision; na vijugupsate, feels no hatred, does not hate. This is only a restatement of a known fact. For this is a matter of experience that all revulsion comes to one who sees something as bad and different from oneself, but for one who sees only the absolutely pure Self as a continuous entity, there is no object that can be the cause of revulsion. Therefore he does not hate.