Many times we cry out why GOD is not moved by the plight of the people and help even without being asked. Why is GOD so hard hearted?
This shloka answers that question:
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वर: |
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर: || 13.23||
upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ
upadraṣhṭā—the witness; anumantā—the permitter; cha—and; bhartā—the supporter; bhoktā—the transcendental enjoyer; mahā-īśhvaraḥ—the ultimate controller; parama-ātmā—Supreme Soul; iti—that; cha api—and also; uktaḥ—is said; dehe—within the body; asmin—this; puruṣhaḥ paraḥ—the Supreme Lord.
Translation:
Within the body also resides the Supreme Lord. He is said to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the ultimate Controller, and the Paramātmā (Supreme Soul).
Commentary:
For most beings, GOD is just a stithpragna, a silent witness ‘upadrashta’ to their individual karmic play. In this state, GOD ensures that karmic justice is dispensed without any intervention from GOD. There is no emotions involved as people are just experiencing their karmas. Of the billions of beings out there, a few will try to pursue higher truth through any of the yoga of their choice and start a journey to GOD. As the person goes some distance on this path, GOD now shifts from upadrashta to anumanta, the conscience keeper, the prompter and guide on what is right or wrong. Choice to act on these prompts is still with the person. Further along in the journey, the GOD now assumes ‘bharta’ (creates situations, etc) ‘bhokta’ (will even take the being through experiences). This way, GOD will help the bhakta on an fast path to consume karma. This should not mean everything will be nice and happy. This just means GOD will help burn up all the good and bad karma, so there can pain too in this stage. Eventually, as person start burning up his karma, then GOD guides bhakta to evolve to ‘maheshwar’ and ‘parmatma’, to be one with Lord.
Shree Krishna has explained the status of the jīvātmā (individual soul) within the body. Now in this verse He explains the position of the Paramātmā (Supreme Soul), who also resides within the body. He previously mentioned the Paramātmā in verse 13.3 as well, when He stated that the individual soul is the knower of the individual body while the Supreme Soul is the knower of all the infinite bodies.
The Supreme Soul, who is located within everyone, also manifests in the personal form as Lord Vishnu. The Supreme Lord in His form as Vishnu is responsible for maintaining this creation. He resides in the Kṣhīr Sāgar (the ocean of milk), at the top of the universe in His personal form. He also expands Himself to reside in the hearts of all living beings as the Paramātmā. Seated within, He notes their actions, keeps an account of their karmas, and bestows the results at the proper time. He accompanies the jīvātmā (individual soul) to whatever body it receives in each lifetime. He does not hesitate in residing in the body of a snake, a pig, or insect. The Muṇḍakopaniṣhad states:
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।
तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥3.1.1 ॥
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte |
tayoranyaḥ pippalaṁ svādvattyanaśnannanyo abhicākaśīti ॥
Two birds, beautiful of wing, close companions, cling to one common tree: of the two one eats the sweet fruit of the tree, the other eats not but watches his fellow.