इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः।।5.19।।
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 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-
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