Bhagavad Gita Chapter 5, Verse 19 (BG 5.19) — Meaning, Translation & Commentary

# BG 5.19 — Commentary Translation In this verse, the entire scripture is compressed like an ocean into a small vessel. In the context of this teaching, it was first necessary to clarify that the perfection of equanimous vision described in the previous verse is not some divine ideal whose attainment or realization will occur in a particular realm called heaven after the body is shed. In the Puranas and Judaic religions, the goal of spiritual practice and life is described as the attainment of heaven. To an intelligent and reflective person, the promise of heaven appears to be nothing more than an alluring illusion. A wise person cannot be inspired to pursue such an unclear and unknown goal. There will be neither enthusiasm nor dedication toward such a target. In contrast to the promise of heaven attainment, Vedanta here makes a clear proclamation that the individual soul's cycle of existence can end here itself, and one can directly experience one's infinite nature. This goal of self-realization is not to be attained after death, but is to be realized in this very life, in this very body, and in this very world. Rising above the limitations of individual existence, a human being can remain established in the experience of the Divine. Who is capable of ascending from individual consciousness to divine consciousness? By what means can liberation from the bonds of worldly existence be attained? In this verse, not only is the goal of life indicated, but also the means to achieve it. The Blessed Lord says that those whose minds are established in equanimity are established in Brahman. The sage Patanjali expresses this same truth in different words: yoga is the cessation of the fluctuations of the mind. Where the mind's fluctuations are completely stilled, the mind's very existence should be understood as dissolved. The mind is the limiting adjunct through which universal consciousness manifests as the individual soul or ego, believing itself to be separate from the entire universe. Therefore, with the destruction of the mind, the destruction of ego and its world is inevitable. The soul liberated from worldly suffering experiences that it is not separate from the Divine Self. Without this realization of one's true nature, the equanimous vision described in the previous verse cannot be attained. The Blessed Lord says that one who has conquered the cycle of existence (birth and death) and whose mind remains in equanimity amid all circumstances is surely established in Brahman. Upon first study, this statement may seem illogical. Therefore, the Lord explains the reason: because Brahman is flawless and equal. Brahman pervades everywhere uniformly. All events occur within it, yet it remains untouched by any modification. Truth always remains unchanged like the bed of a river, while its waters flow eternally. The substratum always remains unmodified, but the nature of the manifest or projected creation is eternal changeability. The individual soul, identifying with the body and other forms, becomes subject to these changes, whereas the Self as the substratum remains eternally unchanging and uniform. One who remains unmoved and equanimous amid all circumstances that would disturb ordinary people has surely attained stability in the substratum. A piece of wood floating on ocean waves may drift here and there, but a lighthouse built upon solid rocks stands firm and unshaken. Storms strike its base and exhaust their fury. Therefore, the Lord's statement is indeed logical: the person established in equanimity is established in Brahman.