Bhagavad Gita Chapter 5, Verse 18

English Translation

The learned ones look with eanimity on a Brahmana endowed with learning and humality, a cow, an elephant and even a dog as well as an eater of dog's meat.

Detailed Commentary

Commentary – Here, two epithets are given for a Brahmana: one endowed with *vidyā* (knowledge) and *vinaya* (humility). A learned and humble Brahmana attains perfection. Where there is perfection, there is no *ahaṅkāra* (ego). There is inequality in treatment towards a Brahmana, a Caṇḍāla, a cow, an elephant, and a dog. The *Śāstras* do not prescribe equal treatment. For instance, a Brahmana is worshipped, cow's milk is consumed, an elephant is ridden. The Lord states that in all these, there is one and the same *Paramātmā* (Supreme Self). Great souls (*Mahāpuruṣas*) perceive this very truth, hence no distinction is visible to them. People might think, how can there be a difference in treatment without discrimination? Just as there is a difference in treatment among the parts of the body, even while maintaining a sense of oneness. If a foot is touched, one seeks forgiveness, but not if a hand is touched. One does not prostrate with the feet; nor does one ritually cleanse the hand if it merely touches another hand. Similarly, there are differences among beings, but in the vision of *Mahāpuruṣas*, there is no distinction. Their heart is free from *rāga* (attachment), *dveṣa* (aversion), *mamata* (possessiveness), and *āsakti* (clinging). They strive to alleviate the suffering of others, which is why the Lord has called them *Samadarśī* (one who sees equality), and not *Samavartī* (one who acts equally). The Lord states in the *Gītā*: "He who has an equal vision in pleasure and pain, he indeed is the supreme *Yogī*." This *samatā* (equanimity) arises when the joy and sorrow of others become one's own. This leads to the experience of *Parabrahma-Paramātmā*. If *samatā* is to be attained, one must work for the welfare of others, regardless of their *jāti* (caste) or *dharma* (religion). Conflict arises when the suffering of others does not bother us. It is essential to maintain an equal disposition (*samānabhāva*) so that there may be peace and happiness in society. *Samatā* does not mean equality in everything. It is not external equality, but equality in internal disposition. Purity in conduct is essential because impurity increases unrest. To improve society, everyone's mind should be pure. Regardless of one's *varṇa* (social class) or status, one should understand the suffering of every individual and strive to alleviate it. In relation to this, the Lord explains the special glory of *samatā* described in the previous verse.