SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ihaiva tair jitaḥ sargo
yeṣāṁ sāmye sthitaṁ manaḥ
nirdoṣaṁ hi samaṁ brahma
tasmād brahmaṇi te sthitāḥ
‘By them, whose mind is fixed in (this) equality (or sameness), even here is migration (sarga) overcome. Verily is brahma (ātma) stainless and equal. Hence are they fixed in brahma.’
Even here=Even during the progress (of the Karma- yoga practice). Sarga=taking up of continued physical existences, is overcome. That is, samsāra[1. Lit: that which ‘runs or courses’; means the circuit or circle of wordly existence, mundane life, material existence, matter-tied or matter-consorting existence, conditioned secular career, or matter-soul existence, coursing through a transmigratory revolution of births and deaths alternating. In Indian terms, Purusha consorting with Prakriti (or spirit-matter combination).] (mundane life) is conquered by him, whose mind is imbued with the notion of equality of all ātmas, as above described.
Brahma or the ātma-category is indeed equal (or equal-natured), when it is stainless, i.e., divested from the stain accruing from matter-consorted existence.
When their mind is fixed in the ātma-equality, (it may then be considered that) they are fixed in ātma itself.
Fixture in brahma (ātma) is indeed the victory over samsāra[2. Lit: that which ‘runs or courses’; means the circuit or circle of wordly existence, mundane life, material existence, matter-tied or matter-consorting existence, conditioned secular career, or matter-soul existence, coursing through a transmigratory revolution of births and deaths alternating. In Indian terms, Purusha consorting with Prakriti (or spirit-matter combination).] (worldliness).
The sense is that those who could reflect on the equalness of all ātmas are, indeed, muktas (liberated beings).
How a karma-yogi might attain to this equal-seeing summit of wisdom, is now taught:
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