Bhagavad Gita Chapter 5, Verse 19

English Translation

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.

Detailed Commentary

5.19।। Explanation – 'येषां साम्ये स्थितं मनः' – When one experiences a natural state in the essence of the Supreme Being, then attachment and aversion, and other such impurities, cease in the mind and intellect. In this state, equanimity spontaneously arises in the mind and intellect. Outwardly, there may appear no difference between a great soul (Mahapurush) and an ordinary person, but great souls possess continuous equanimity and peace, whereas ordinary individuals remain in a state of disequilibrium. Just as if there are mountains in the east and west, the sunrise may not be visible in the east, but we know of it from the light on the western mountain. Similarly, those whose mind and intellect remain unaffected abide effortlessly in their true Self. Without this state, there is no permanent equanimity in the mind and intellect. 'इहैव तैर्जितः सर्गः' means that by attaining the Supreme Being, one can conquer this material world (samsara). This victory can be attained right here, in this very lifetime, while one is alive. The body, senses, mind, intellect, etc., are 'other' (par), and being subservient to them is 'dependence' (paradheenata). Until this dependence ends, a person remains defeated. Even if a person whose mind is filled with desires for worldly objects conquers other things, they are in reality defeated. True victory is only when dependence from the heart comes to an end. Wise Mahapurushas, being free from desires, are self-dependent (swadheen). Such a person is a true victor. A self-dependent person does not contemplate defeating others. They have no need for anything in the world. One who has conquered the world cannot be affected by even the greatest joy or sorrow. There is no desire for objects in their mind. They are aware of अनुकूलता (favorable circumstances) and प्रतिकूलता (unfavorable circumstances), but these do not affect them. 'निर्दोषं हि समं ब्रह्म' means that the Supreme Being is flawless. Flaws arise from Prakriti. There are no flaws in the Supreme Being. 'तस्माद् ब्रह्मणि ते स्थिताः' means that those whose inner instrument (antahkarana) is flawless are situated in the Supreme Being. Flaws arise from the unreal (asat). The world is unreal because it constantly changes. Being without independent existence, Mahapurushas remain unaffected and are situated in the Supreme Being. Just as there is fire when there is smoke, so too, those who possess equanimity are situated in the Supreme Being. This is Yoga, and it is considered the completeness of life in the Bhagavad Gita. In the nineteenth verse, 'जन्तवः' is in the plural, indicating that all beings can attain the Supreme Being. 'ब्रह्मणि' is in the singular, meaning that all attain the same singular principle of the Supreme Being. This distinction is limited only to the body. There is no distinction in the essence (tattva). The means to the state described in the first verse and the characteristics of the perfected (siddha) are elaborated in the subsequent verses.