इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः।।5.19।।
5.19 Here [i.e. even while living in the body.] itself is rirth conered by them whose minds are established on sameness. Since Brahman is the same (in all) and free from defects, therefore they are established in Brahman.
5.19 Even here (in this world) birth (everything) is overcome by those whose minds rest in eality; Brahman is spotless indeed and eal; therefore they are established in Brahman.
5.19. The Brahman-knower, who is disillusioned, who is established in Brahman and has a firm intellect, would neither rejoice on meeting a friend nor get agitated on meeting a foe.
5.19 इह here? एव even? तैः by them? जितः is conered? सर्गः rirth or creation? येषाम् of whom? साम्ये in eality? स्थितम् established? मनः mind? निर्दोषम् spotless? हि indeed? समम् eal? ब्रह्म Brahman? तस्मात् therefore? ब्रह्मणि in Brahman? ते they? स्थिताः are established.Commentary When the mind gets rooted in eanimity or evenness or eality? when it is always in a balanced state? one coners birth and death. Bondage is annihilated and freedom is attained by him. When the mind is in a perfectly balanced state he overcomes Brahman Himself? i.e.? realises Brahman.Brahman is ever pure and attributeless and so He is not affected even though He dwells in an outcaste? dog? etc. So He is spotless. He is homogeneous and one? as He dwells eally in all beings.
5.19 Iha eva, here itself, even while they are living; is sargah, rirth; jitah, conered, overcome; taih, by them, by the learned ones who see with eanimity; yesam, whose; manah, minds, the internal organs; are sthitam, established, made steadfast; samye, on sameness, in Brahman that exists as the same in all beings. It is nirdosam, free from defects. Because of Its existence in such mean objects as an eater of dogs meat, etc., though It is supposed by fools to be affected by the defects of those (objects), still It remains untouched by those blemishes, hi, because It is free from defects. Nor even is It differentiated by Its alities, since Consciousness is free from alifications. And the Lord will speak of desires etc. (cf. 13.6 etc.) as the attributes of the aggregate of body and organs, and will also say, Being without beginning and without alities (13.31). Nor even are there the ultimate distinctions which can create differentiation in the Self, [According to the Vaisesikas, everything is possessed of not only alities but also of antya-visesa (ultimate distinction), which is a category like substance, ality, action, etc. This distinction makes every entity different from other entities. Thus, individual souls have their own ultimate distinctions by the very fact that they are individuals. Vedanta denies such a category. Besides, the Self is one and omnipresent. Therefore there is nothing else from which It can be distinguished.-Tr.] because there is nothing to prove that these ultimate distinctions exist in every body. Hence, samam brahma, Brahman is the same and one. Tasmat, therefore; te, they; sthitah, are established; brahmani, in Brahman Itself. As a result, not even a shade of defect touches them. For they have no self-identification in the form of perceiving the aggregate of body etc. as the Self. On the other hand, that statement (Gau. Sm. 17.20) refers to the man who has self-identification in the form of perceiving the aggregate of body, (organs) etc. as the Self, for that statement-A sacrificer incurs sin by not adoring eally one who is an eal, and by adoring eally one who is not eal to himself, pointedly refers to persons who are the objects of adoration. It is indeed seen that in worship, charity, etc. the determining factors are the possession of such special alities as being a knower of Brahman, versed in the six auxiliary branches of Vedic learning, and versed in the four Vedas. But Brahman is bereft of association with all alities and defects. This being so, it is logical that they are established in Brahman. And adoring an eal, ৷৷.an uneal, etc. has reference to men of action. [Those engaged in actions with a sense of agentship, etc.-Tr.] But this subject under consideration, beginning from The embodied man৷৷.having given up all actions mentally (13) to the end of the chapter, is concerning one who has given up all actions. Since the Self is Brahman which is without blemish and is the same (in all), therefore-
5.19 This sloka does not exit in Gitartha sangraha of Abhinavagupta.
5.19 By those whose minds rest in ealness with regard to all selves in the aforesaid manner, even here, i.e., even at the stage of executing the means, Samsara is overcome. For the Brahman is of the same nature everywhere when uncontaminated. The meaning is that the substance of self, when free from the contaminations resulting from contact with the Prakrti (body), is the same everywhere i.e., as the Brahman (the Atman). If they are fixed in the eality of all selves, they verily abide in Brahman. The abidance in the Brahman is verily the conest of Samsara. Those who contemplate on the sameness of all selves, because of their having the form of knowledge, they are liberated. Sri Krsna now teaches that mode of life by following which the maturity of knowledge in the form of sameness of vision comes to a Karma Yogin.
This verse praises the ability to see equally. In this world (iha eva), they have defeated samsara, that which has been created (sargah jitah).
An argument may come that one who views equally things that are unequal do what is forbidden in the Vedic scriptures; so how can they be known as wise. Gautama has said that one should treat equals and unequals with difference and equality respectively for when equals are not honoured in the same manner as each other and unequals are honoured in the same way as equals then one reaps demerits in this life and the next. Lord Krishna responds to this with the words ihaeva meaning in this very life exemplifies that it possible in this very existence to achieve the Brahman or spiritual substratum pervading all existence and conquer samsara or the perpetual cycle of birth and death. But who is able to achieve this? Lord Krishna declares that those whose minds are established in equanimity, The reason being that the Brahman is equal and constant thus those with equal vision towards all have partaken of the quality of the Brahman. The statement by Gautama of reaping demerits is only true before one has realised the Brahman throughout every aspect of creation.
Here Lord Krishna is praising those evolved beings who have achieved equanimity of mind.
The word ihaiva means even here in this very life while engaged in karma yoga or the performance of prescribed Vedic activities followed by the words jitah sargo meaning conquers creation in the form of terminating samsara or the endless cycle of birth and death in the material existence. This is the result for one situated in the equanimity of perceiving the atma or soul as equal in all living entities, they become fixed in the atma itself. Then one becomes established in the Brahman or spiritual substratum pervading all existence which is indeed victory over samsara. Lord Krishnas purport is that those who have realised the eternal atma within themselves and within all living entities are indeed enligtened beings and have attained moksa or liberation from material existence. How one performing karma yoga becomes eligible to achieve this apex ascending omniscience of atma perception is revealed next.
The word ihaiva means even here in this very life while engaged in karma yoga or the performance of prescribed Vedic activities followed by the words jitah sargo meaning conquers creation in the form of terminating samsara or the endless cycle of birth and death in the material existence. This is the result for one situated in the equanimity of perceiving the atma or soul as equal in all living entities, they become fixed in the atma itself. Then one becomes established in the Brahman or spiritual substratum pervading all existence which is indeed victory over samsara. Lord Krishnas purport is that those who have realised the eternal atma within themselves and within all living entities are indeed enligtened beings and have attained moksa or liberation from material existence. How one performing karma yoga becomes eligible to achieve this apex ascending omniscience of atma perception is revealed next.
Ihaiva tairjitah sargo yeshaam saamye sthitam manah; Nirdosham hi samam brahma tasmaad brahmani te sthitaah.
iha eva—in this very life; taiḥ—by them; jitaḥ—conquer; sargaḥ—the creation; yeṣhām—whose; sāmye—in equanimity; sthitam—situated; manaḥ—mind; nirdoṣham—flawless; hi—certainly; samam—in equality; brahma—God; tasmāt—therefore; brahmaṇi—in the Absolute Truth; te—they; sthitāḥ—are seated
