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Ch 5 · Karma-Sannyāsa-Yoga
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Bhagavad Gītā Chapter 5, Verse 19: Krishna to Arjuna — Karma-Sannyāsa-Yoga

Bhagavad Gītā 5.19Chapter 5 · Karma-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh
इहैव तैर् जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥
iha← iha(21 verses)here, in this world, in this lifeiva tai← tad(305 verses)instrumental masculine plural nounthat (distal demonstrative); also 3rd-person pronounr jitaḥ← √ji(9 verses)nominative masculine singular participle nounto conquer, win (verbal root)attested in commentariesadvaitaवशीकृतः सर्गः जन्म येषां साम्ये सर्वभूतेषु ब्रह्मणि समभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्viśiṣṭādvaitaसंसारो जितः येषाम् उक्तरीत्या सर्वेषु आत्मसु साम्ये स्थितं मनः निर्दोषं हि समं ब्रह्म प्रकृतिसंसर्गदोषवियुक्ततया समम् आśuddhādvaita।समदर्शिनः इत्यस्याथ त्वयमेव विवृणोति निर्दोष हि समं ब्रह्मेति। तस्मात्ते ब्रह्मणि स्थिता इत्यर्थो ज्ञातव्यः। sarg← sarga(5 verses)nominative masculine singular nouncreation, emanationo yeṣāṃ← yad(218 verses)genitive masculine plural nounwhich, who (relative pronoun) sāmye← sāmya(2 verses)locative neuter singular nounequality, sameness (from sama)attested in commentariesadvaitaसर्वभूतेषु ब्रह्मणि समभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्viśiṣṭādvaitaस्थितं मनः निर्दोषं हि समं ब्रह्म प्रकृतिसंसर्गदोषवियुक्ततया समम् आत्मवस्तु हि ब्रह्म आत्मसाम्ये स्थिताः चेद् ब्रह्मणिśuddhādvaitaस्थितं मनस्तैः सर्गः प्रवाहमार्गो जितःbhaktiसमत्वे स्थितम्advaita-bhaktiसर्वभूतेषु विषमेष्वपि वर्तमानस्य ब्रह्मणः समभावे स्थितं निश्चलं मनः sthitaṃ← √sthā(27 verses)nominative neuter singular participle nounto stand, remain (verbal root) manaḥ← manas(41 verses)nominative neuter singular nounmind (lower mind), the inner organ of perception
nirdoṣaṃ← nirdoṣanominative neuter singular nounfaultless (nis- + doṣa) hi← hi(70 verses)for, indeed, because (particle) samaṃ← sama(27 verses)nominative neuter singular nounequal, same, even-minded brahma← brahman(53 verses)nominative neuter singular nounBrahman (the Absolute); also: the Veda; sacred utteranceattested in commentariesviśiṣṭādvaitaप्रकृतिसंसर्गदोषवियुक्ततया समम् आत्मवस्तु हि ब्रह्म आत्मसाम्ये स्थिताः चेद् ब्रह्मणि स्थिताbhaktiसमं निर्दोषं tasm← tasmāt(24 verses)therefore, from thatād brahmaṇi← brahman(53 verses)locative neuter singular nounBrahman (the Absolute); also: the Veda; sacred utteranceattested in commentariesadvaitaसमभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्viśiṣṭādvaitaस्थिताśuddhādvaitaस्थिता इत्यर्थो ज्ञातव्यः te← tad(305 verses)nominative masculine plural nounthat (distal demonstrative); also 3rd-person pronoun sthitāḥ← √sthā(27 verses)nominative masculine plural participle nounto stand, remain (verbal root)attested in commentariesadvaita। तस्मात् न दोषगन्धमात्रमपि तान् स्पृशति देहादिसंघातात्मदर्शनाभिमानाभावात् तेषाम्। देहादिसंघातात्मदर्शनाभिमानवद्विषयं तुviśiṣṭādvaitaचेद् ब्रह्मणि स्थिताbhakti। ब्रह्मभावं प्राप्ता इत्यर्थः। गौतमोक्तस्तु दोषो ब्रह्मभावप्राप्तेः पूर्वमेव। पूजात इति पूजकावस्थाश्रवणात्।advaita-bhakti। अयं भावः दुष्टत्वं हि द्वेधा भवति अदुष्टस्यापि दुष्टसंबन्धात्स्वतो दुष्टत्वाद्वा। यथा गङ्गोदकस्य मूत्रगर्तपातात् स्वतए
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Those whose minds are settled in equanimity have conquered birth and becoming right here in this life, for Brahman is faultless and the same in all, and they already stand in it.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Right here in living life, those wise ones (paṇḍitāḥ) whose inner instrument (antaḥkaraṇa) has become perfectly still in the equanimity (sāmya) of Brahman across all beings — they have conquered birth-and-becoming (sarga) itself. Brahman is faultless (nirdoṣa) not because it avoids contact with defective beings like a dog-cooker (śvapāka), but because the faults of those bodies never touch it, just as the sky is untouched by what passes through it. Therefore these seers, having shed the conceit of identifying the self with the body-aggregate (dehādi-saṅghāta), abide in Brahman alone — not merely approaching it, but already established there.

    divergence: Śaṅkara explicitly rebuts the Gautama-smṛti objection that equal treatment of unequal persons is a ritual fault; he restricts that rule to worshippers who retain body-identification. The jīvanmukta stands outside it entirely.

  • Rāmānujaviśiṣṭādvaita

    Even in the very midst of sādhana (sādhana-anuṣṭhāna-daśā), those whose minds are steady in the sameness (sāmya) of all ātmans have already conquered saṃsāra, for the ātman-substance (ātma-vastu) is itself Brahman — pure (nirdoṣa) by reason of being free from the contamination of prakṛti (prakṛti-saṃsarga-doṣa-viyuktatā). To abide in the equality of ātmans is therefore already to abide in Brahman; and abiding in Brahman is the very definition of liberation from saṃsāra.

    divergence: Rāmānuja shifts the locus of sameness from Brahman-as-undifferentiated-consciousness to the shared essence of all ātmans as a class — they are equal in being knowers, not in being identical with Brahman.

  • Madhvadvaita

    *Sarga* (conditioned existence, the stream of birth and death) is conquered — here, in this very life — by those whose minds rest in *sāmya* (equanimity, the equal vision that sees *brahman* as identical in all). *Brahman* is *nirdoṣa* (free from all defect) and *sama* (undifferentiated in its pure nature); therefore those whose minds abide in that *sāmya* are declared to stand in *brahman* itself. In the dvaita reading, *brahman* here names the Supreme Lord Hari, the sole *svatantra* (independently real, self-sufficient) reality: the *sāmya* praised is not ontological collapse of the *jīva* (individual self) into the Lord, but the equanimity born of *aparokṣa-jñāna* (direct, non-mediate knowledge) of Hari as the single ground sustaining all *paratantra* (eternally dependent) selves. Jayatīrtha resolves the apparent tension — how can *mukti* be declared *ihaiva* (here and now) while the knower may yet take further births — by noting that the praise employs *adhikokti* (laudatory hyperbole): the certainty of liberation is so complete for one of true *sāmya* that the Lord extols it as already accomplished. The five-fold *bheda* (real distinction) between Lord, *jīva*, and matter is not dissolved by this equanimity; rather, the *jīva* abides securely in *brahman* while remaining irreducibly *paratantra* — distinct, subordinate, and sustained by Hari's will.

    divergence: The bhāṣya witness is minimal — Madhva's comment is the single phrase *tadaiva stauti ihaiveti* ('he now praises with ihaiva'). Jayatīrtha supplies the doctrinal substance, resolving the *ihaiva*-versus-rebirth tension via *adhikokti* and confirming the *aparokṣa-jñāna* reading. The dvaita *pañca-bheda* and *paratantra* status of the *jīva* are drawn from school *siddhānta* applied to the mūla.

  • Vallabhaśuddhādvaita

    Whatever is truly equal is of the form of Brahman (brahma-rūpa) — this is the insight to be held. If even the mind, in its restraint, becomes equal, then by identity (tādātmya) that mind is Brahman itself, for the Gītā has already declared 'sameness is yoga' (samatvaṃ yogaḥ, 2.48). Those in whose minds equanimity (sāmya) is established have, by that very tādātmya, attained identity with Brahman — and thereby conquered the stream of becoming (sarga, pravāha-mārga).

    divergence: Vallabha anchors the verse in tādātmya — ontological identity through matching quality — rather than in jñāna or bhakti as separate means; this is distinctively Puṣṭi: the mind that becomes sāmya does not reach Brahman, it becomes Brahman.

  • Śrīdharabhakti

    Here in embodied life itself, those beings whose minds rest in equanimity (samatva) have conquered saṃsāra — this is the answer to the Gautama-smṛti objection that treating unequals as equal is a punishable ritual fault. The fault Gautama mentions belongs to the pūjaka, the one still caught in differential status-consciousness before any attainment of brahma-bhāva. The paṇḍita's equanimity is grounded in a prior fact: Brahman is equal and faultless (nirdoṣa) by nature — so one established in Brahman-vision has not violated dharma but transcended the context in which that rule applies.

    divergence: Śrīdhara foregrounds the legal-theological tension (Gautama vs. the verse) more explicitly than any other commentator, and resolves it chronologically: the smṛti-rule applies before brahma-bhāva is attained; post-attainment, it is simply inapplicable.

  • Madhusūdanaadvaita-bhakti

    The jīvanmuktas — those living-liberated ones who see the same Brahman equally in sāttvika, rājasika, and tāmasika beings — have conquered the dual world-appearance (dvaita-prapañca) right here in life, not only at death. Brahman is faultless in two ways: it does not acquire fault from contact with defective beings (like Gaṅgā-water does not become impure by passing over impure ground), nor is it intrinsically faulty as desire and the rest are — for desire is a property of the antaḥkaraṇa (inner organ), as both śruti and smṛti confirm. The smṛti-rule about unequal worship targets the unenlightened householder (avid­vad-gṛhastha), not the yati (renunciant) who has no wealth to give or food to cook.

    divergence: Madhusūdana deploys a double exoneration: first, Brahman is immune to impurity both externally (asaṅgatva, like ākāśa and the sun) and internally (kāmādi are antaḥkaraṇa-dharma, not ātma-dharma); second, the smṛti restriction is socially scoped to householders, making jīvanmukta renunciants structurally exempt.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com