Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -5
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19. Even in this world has birth been conquered by them whose mind rests in Sameness. Since Brah man is spotless and even, therefore they rest in Brahman[1]. Even while living in this world has birth been conquered, brought under control, by them, the wise who see the Same (the One) whose mind, inner organ (antah-karana) rests steadfast in Same ness, the Identity that is Brahman in all creatures. Since Brahman is spotless-even though by the ignorant It is believed to be con taminated in the bodies of dog-eaters and the like by the blemishes of those bodies, nevertheless It is (in fact) untainted by those blemishes; and is therefore spotless. It does not vary on account of any diversity in its own characteristics, since Consciousness (Caitanya) is without any characteristic (nirguna). And the Lord says that desire and the like are the attributes of the Ksetra (body)[2] and that the Self is "Without beginning and devoid of gunas'.[3]. Nor does It possess any 'ultimate characteristics' which can cause diversity in the Self, since there is no evidence of their existence in relation to each of several bodies[4] Hence, Brahman is even, the same everywhere, and One. There fore, they rest only in Brahman. |
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References and Context
- ↑ Since Brahman is spotless, those who rest in It are also spotless; and therefore birth ie conquered hy them: this is the connection. (A)
- ↑ XIII-6
- ↑ XIII-31
- ↑ According to Ihc Vaiśevvikas, "ultimate characteristics" (antya viścsns) are the peculiar attributes inherent in each of the nine eternal substances (the five elements, Time, Space, Soul (Atman) and Mind) which distinguish each of them from the rest. Antya-visescis in Hie Atman can be inferred only from some peculiar attribute in the Self, which is denied by Vcdanta. And since a yogin can assume various bodies at the same time, difference in bodies cannot mean distinctions in the Self. (Vaiśesika is allied to the Indian Logic of Nyāya and mainly deals with the categories touching the ultimate realities of Self and the universe. It is also among the dualistic philosophies and is therefore refuted by the non-duatistic Vedānta M Uttara-MimārhSa of Śri Śaihkara.)