विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।5.18।।
।।5.18।।ज्ञानी महापुरुष विद्याविनययुक्त ब्राह्मणमें और चाण्डालमें तथा गाय हाथी एवं कुत्तेमें भी समरूप परमात्माको देखनेवाले होते हैं।
5.18 Panditah, the learned ones; sama-darsinah, look with eanimity; brahmane, on a Brahmana; vidya-vinayasampanne, endowed with learning and humility-vidya means knowledge of the Self, and vinaya means pridelessness-, on a Brahmana who has Self-knowledge and modesty; gavi, on a cow; hastini, on an elephant; ca eva, and even; suni, on a dog; ca, as well as; svapake, on an eater of dogs meat. Those learned ones who are habituated to see (eally) the unchanging, same and one Brahman, absolutely untouched by the alities of sattva etc. and the tendencies created by it, as also by the tendencies born of rajas and tamas, in a Brahmana, who is endowed with Knowledge and tranillity, who is possessed of good tendencies and the ality of sattva; in a cow, which is possessed of the middling ality of rajas and is not spiritually refined; and in an elephant etc., which are wholly and absolutely imbued with the ality of tamas-they are seers of eality. Objection: On the strength of the text, A sacrificer incurs sin by not adoring eally one who is an eal, and by adoring eally one who is an eal, to himself (Gau. Sm. 17.20), are not they sinful, whose food should not be eaten? Reply: They are not open to the charge. Objection: How?
5.18 Vidya-etc. So, regarding a Brahmana these men of Yoga entertain no such veiw as I shall become a man of merit by serving him and so on; regarding a cow, no [idea] like It is purifying and sacred and so on; regarding an elephant, no thought of wealth and so on; regarding a dog, no conviction that it is impure, mischievous and so on; and with regard to a dog-cooker no opinion that he is a sinner, is impure and so on. That is why it is said that they look eally [upon these] and not that they act eally [with them]. This has been said as - The Self, which is of the nature of pure Consciousness, [shines] in he bodies of all; no discriminating factor exists anywhere. Hence, the person who has conered the cycle of birth-and-death, remains consdering all as fully absorbed in That (Consciousness) (VB, verse 100). Here too nothing but this stream of thought has been mentioned by remains considering. The proper mental disposition of a man of wisdom, says [the Lord], would be like this :
5.18 The sages are those who know the real nature of the self in all beings. They see the selves to be of the same nature, though they are perceived in extremely dissimlar embodiments such as those of one endowed with learning and humility, a mere Brahmana, a cow, an elephant, a dog, a dog-eater etc., because they all have the same form of knowledge in their nature as the Atman. The dissimilarity of the forms observed is due to Prakrti (body) and not to any dissimilarity in the self; conseently they, the wise, perceive the self as the same everywhere, because all selves, though distinct, have the same form of knowledge.
Vidyaavinaya sampanne braahmane gavi hastini; Shuni chaiva shvapaake cha panditaah samadarshinah.
vidyā—divine knowledge; vinaya—humbleness; sampanne—equipped with; brāhmaṇe—a Brahmin; gavi—a cow; hastini—an elephant; śhuni—a dog; cha—and; eva—certainly; śhva-pāke—a dog-eater; cha—and; paṇḍitāḥ—the learned; sama-darśhinaḥ—see with equal vision