Chapter 5 - Verse 19

Even while living here on earth, birth has been brought under control by those sages who see the One, and whose intuition (antah-karana) rests unwavering on the equality (i. e., homogeneity) of Brahman in all creatures. Though, to the ignorant, Brahman in such impure bodies as those of dog-eaters and the like appears to be contaminated by their impurities, yet He is unaffected by them and is therefore spotless. Further, He is not heterogeneous either, owing to any heterogeneous attributes inherent in Himself; for, consciousness (chaitanya) has no attributes. And the Lord speaks of desire and the like as the attributes of the Kṣetra—of the body, of the not-Self (xiii. 6),—and He speaks also of the Self as beginningless and without attributes (xiii. 31). Nor are there what are called ‘ultimate particulars (antyavise-shas)’ as the basis of individual distinctions in the Self, since no evidence can be adduced to prove their existence in relation to the several bodies.* Hence Brahman is homogeneous and one. Wherefore they (the sages) rest in Brahman only. Not in the slightest can blemishes of bodies affect them, since they have no egotism and do not identify themselves with the aggregate of the body and the like. It is only to those who are egotistic and who identify the Self with the aggregate of the body and the like, that the institute quoted above is applicable, since it refers to persons who are the objects of honor. In honoring and giving gifts, some special qualifications are taken into account, such as a knowledge of Brahman, knowledge of the six auxiliary sciences (angas), a knowledge of the four Vedas and the like. But Brahman is free from all attributes, good and bad. Hence the statement ’they rest in Brahman.’ Moreover, the institute quoted above is taken from a section which is concerned with works (Karma), whereas this portion of the Gītā (from v. 13 to theend of the adhyaya) is a section treating of renunciation of all works.

According to the Vaiseshika system of philosophy ‘antya-visesha is that indefinable peculiar attribute inherent in an eternal substance which distinguishes it from another eternal substance. It is that in an eternal substance which marks its individual identity. The existence of such an attribute is only inferred in order to account for a distinction which is otherwise perceived. The eternal substances are thus enumerated :—The atoms of Earth, of Water, of Light, and of Air; Akasa (ether), Time, Space, Atman (soul) and Manas (mind). The antya viseshas in the Atman is only inferable from a distinction in the Self, for which Vedanta sees no evidence. Distinctions in the body cannot certainly point to distinctions in the Self since a yogin can simultaneously assume various bodies.

The sage is free from grief and rejoicing.

Because Brahman, the Self, is blemishless and homogeneous, therefore,