इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ १९ ॥ (5.19)
Transitory existence is overcome even here by them whose mind rests on equality. Brahman is flawless and is the same in all; therefore they are established in Brahman.
इह एव, here itself, during the state of living itself; is सर्ग: the universe of duality–derived from the sense of ‘that which is created’; जित:, transcended; तै:, by them, by the learned having the sameness of vision. It goes without saying that it will be transcended after the fall of the body. By whom? By those येषां. whose; मनः, minds; are firmly स्थितं, established; साम्ये, on sameness, on the sameness of Brahman existing in all creatures, even though unequal. हि, since; ब्रह्म, Brahman; is निर्दोषं, free from defects; and is समं, the same in all, free from modifications, changelessly eternal and one; तस्मात्, therefore; ते, they, those with the sameness of vision; are स्थिताः, established; ब्रह्माणि, in Brahman Itself.
The idea is this: Defectiveness can indeed be in two ways–either by association of even the defectless with what is defective, or by being naturally defective. As for instance, Ganga water by falling into urine pit; or even naturally, as urine etc. As to that, although it is thought by fools that Brahman existing in an eater of dog’s meat and others who are unholy becomes tainted by their defects, still, Brahman is really untouched by all defects. It is being unattahed like space, as is stated in the Srutis,
…असङ्गो ह्ययं पुरुष इति (Br.U. 4.3.15) ..for this infinite Being is unattached.
सूर्यो यथा सर्वलोकस्य चक्षुः
न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
न लिप्यते लोकदुःखेन बाह्यः ॥ ११ ॥
Just as the sun, which is the eye of the whole world, is not tainted by the occular and external defects, similarly the Self, which is but one in all beings, is not tainted by the sorrows of the world, It being transcendental. (Ka.2.2.11)
Nor is It naturally polluted by having such characteristics as passion etc. for passion etc. stand established by the Srutis and Smritis as characteristics of the internal organ. Therefore it is self-contradictory to say that the ascetics who have become identified with the taintless Brahman are जीवन्मुक्त and are also polluted by the defects of ‘uneatability of their food’ etc. But it is to be noted that the Smriti relates only to the unenlightened householder, because it commences with ‘His food should not be eaten’, and in the middle it is stated, ‘….by adoring’, and the conclusion is made by saying that he becomes deprived of wealth and virtue.