Gita 05.18 – Spiritual realization grants equal vision towards all

Thank you. Here Krishna talks about how we all can attain perfection, Vidya Vinaya Sampanne, Vidya Vinaya means, or rather in this verse Krishna is talking about, how a perfected person, how a person who has knowledge, sees, and the defining characteristic he will say is, Samadharishinaha, a person who sees everyone equally, and one who sees everyone equally is Panditaha, so, Pandita Samadharishinaha, Krishna says, now, what is the characteristic of the, what does the Samadharishis mean, seeing equally mean, Pandita, that he explains, by giving a wide variety of living beings, who are seen equally, so, Vidya Vinaya Sampanne, Brahmani, Gavi Hastini, so, Vidya Vinaya Sampanne Brahmani, so, Brahmana can be, actually a Brahmana is meant to be learned, and that learning, when one understands, if the learning is about the absolute truth, when one understands how the absolute truth is so much greater than me, then that Vidya leads to Vinaya, so, Vidya should normally be accompanied by Vinaya, then, actually the combination is fruitful, then that Brahmana moves forward towards getting Brahma Gyan, so, Vidya Vinaya Sampanne, Brahmane, Gavi Hastini, so, at one spectrum, and you could say almost at the top, there can be nominal Brahmanas, but there can be actually quality-endowed Brahmanas, so, he's talking about Brahmanas who are quality-endowed, that is the top end of the spectrum of all living beings, practically speaking, and then, Gavi Hastini, there are elephants, and then there are cows, so, there are two in the animal species, Shuninchaiva, Shwapa, Kecha, Shuni is the dog, Shwapa, Kecha is the dog-eater, Pandita Samadarshi, so, now, the beings who are being compared in the spectrum are not listed linearly, because, as a poetry, in the linear, linearity is not necessarily given first priority in poetry, often, poetic rhyme and other structures are given priority, so, here, the spectrum is, in living beings, you could say the Vidya Vinaya Sampanne Brahmana is the topmost, and the Shwapa, the dog-eater, is among the lowest, that means, there is a top caste, and then, not only the lowest lower caste, but the outcast, the dog-eater is considered to be outcast, so, the entire spectrum of human beings, and then, as far as animals are concerned, there are the cows, which are considered to be in goodness, there are the elephants, which are considered to be in passion, and there are dogs, which are considered to be in ignorance, so, there is the entire span of animals also, from goodness to ignorance, and all of them, it is said, the Pandita sees all of them equally, now, how can one see everyone equally, that is possible only when one sees at the spiritual level, because if we see at the material level, naturally, we will see variety, we will see difference, oh, this is such a cultured person, this is such an unclean person, oh, this is a dog, this is a cow, we will see so much difference, but here, there is equality, now, again, we have to remember that this categorization is not based on some some sectarian, cultural preconceptions, although, there are cultural factors involved, but the fact is that the Brahmanas and the outcasts, Shobhacha, they are not determined by some merely standards of worth or something like that, the point is that these are representatives from the Vedic cultural point of view of the entire span of the, not just the human race, but of all living beings. So, now, rather than going into some, seeing this as a casteist near towards the Shobhacha, outcasts, we should focus on the principle that is said that everyone from across the spectrum, all living beings are seen equally by the Pandita.

Now, how do the Pandita see equally? At one level, when we see the soul in all living beings, then we understand that that soul is similar to my soul. So, I and that person are similar. In one sense, recognition comes by finding something of us in another person.

In general, if say two two enemies are fighting with each other and both of them are in hoods, two soldiers are fighting with each other and they have helmets or masks and their faces are covered and suddenly both their faces fall, the face of the enemy's face cover falls off and he says, oh, this is my brother, this looks exactly like me. So, there is a startle of recognition that comes when we find something similar in a person whom we had earlier seen to be dissimilar. So, whom we had earlier thought of only as an enemy, we find, oh, this looks just like my brother.

If I had a brother, he would look like this. And, of course, this may not happen in war, but the point is that there is a startle of recognition that comes when we find something familiar in what we had thought, in someone whom we had thought of as unfamiliar. So, that sense of recognition comes with respect to all living beings because the Pandita sees the soul animating all living beings, be they human or non-human and because of seeing that soul, he understands that all of us are essentially the same and not only does he see the soul, here two verses ago, it was described, that absolute truth is also illumined by the knowledge that is acquired through the practice of yoga.

So, the point here is that the Pandita is also able to see the super soul and he understands the same super soul who is the object of my devotion is also present in the heart of this living being, this living being, this living being, all living beings, he is present in their heart and because he is present in their heart, that means that just as the super soul cares for me, is my master and protector and guide, similarly the super soul is the master and protector and guide of these people also, all these living beings and therefore, if I am to devote myself to my lord, then I should also be a well-wisher for those whom my lord loves and in this way, the spiritual vision engenders a sense of familial connection, a sense of connection through family with all living beings and further the spiritual connection enables us to march onwards in our journey towards Krishna, to march onwards in our, for the devotees, this equal vision helps us to avoid hatred, helps us to avoid negative emotions and try to express Krishna's affection for everyone and even at this stage where the super soul is perceived and Krishna is not yet realized, even at this stage, the vision of equality comes up, so today the world is torn apart by so many sectarian conflicts, they may be there, be they by race or nationality or economic level or gender or even by religion. So here the Bhagavad Gita reveals the Pandita, the wise person's vision cuts through all the sectarian boundaries and the wise person sees the commonality in all living beings and that brings a sense of fraternity for all living beings. Of course, the Brahmana will not deal in the same way with a cow and a dog.

The way of dealing may be different but it is dealt with, the different dealings are also founded on the same intention. Same intention is to do welfare for all living beings and to serve the Lord who is dwelling in their hearts. So the important point is that there is the principle of equality which pervades the vision of a learned person because of seeing the twin spiritual realities within all living beings, the soul and the super soul.

Krishna will talk again about this similar vision in 13th chapter when he talks about samam sarveshu bhuteshu tishtantam parameshwaram. So he will talk in samam in two verses in 13th chapter, 13th point 28, 29, 30, 31. He goes on and talks about it over there.

So there also the point is similar that one can see the equal vision when one has knowledge and that equal vision in Arjuna's context implies that Arjuna will be able to see even those who are on the opposite side as souls and he will not differentiate these are my people and those are other people. He will want the welfare of all living beings. Now that does not mean that he will give up weapons.

As I said the Pandita acts appropriately. So whatever is required for the welfare of all living beings the Pandita will do without discriminating based on any worldly circumstances which include circumstances of familial affection. But this vision helps Arjuna which is acquired at an advanced spiritual level is the foundation of lasting peace.

If Duryodhana had this equal vision then he would not have tried to dispossess the Pandavas and he would not have so grievously insulted Draupadi and this equal vision is the foundation for lasting peace.