ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ||19||

Meaning : Those whose minds are firmly established in equanimity,
who have here and now conquered the material creation (the cycle of birth and death), and who see the Supreme Reality (Brahman) as faultless and equal in all beings—such persons are truly established in Brahman.

vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ||18||

Meaning : A truly wise person sees all beings with equality—whether it’s a scholarly and gentle priest, a cow, an elephant, a dog, or an outcaste. They recognize the same Divine essence present in all. Those who are truly wise do not judge based on external appearances, social status, or species. They see the same eternal soul (Ātman) present in all beings, regardless of outer form. Their vision is equal and unbiased because they see through the lens of spiritual understanding.

tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ
gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ||17||

Meaning : Those who center their thoughts, identity, faith, and devotion fully on God and whose inner impurities have been cleared through true knowledge reach a state of liberation from which there is no return to worldly rebirth.

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param||16||

Meaning : But for those individuals in whom ignorance (ajñāna) has been destroyed by true knowledge (jñāna) of the Self, that knowledge shines brightly — like the sun — revealing the Supreme Truth (tat param). Just as the sun removes darkness and makes everything visible, spiritual knowledge removes ignorance and allows one to clearly perceive the highest reality — the true nature of the soul and its connection with the Divine.

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ||15||

Meaning : The all-pervading Supreme (Vibhuḥ) does not take anyone’s sin nor merit (i.e., He neither punishes nor rewards anyone personally). But knowledge is covered by ignorance, and because of this ignorance, living beings (jantavaḥ) become deluded and confused about their true nature.

na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate||14||

Meaning : The Supreme (Prabhuḥ) does not create the sense of doership (kartṛitvam), nor does He create actions (karmāṇi) or their connection to the results (karma-phala-saṅyoga) for people. It is one’s own nature (svabhāva) — the modes and tendencies of the material world — that causes all this to operate.

sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī
nava-dvāre pure dehī naiva kurvan na kārayan||13||

Meaning : A self-controlled person (vashī), having mentally renounced all actions, dwells happily in the body — which is described as a city with nine gates (nava-dvāra-pura). Such a person, although living in the body, neither acts himself nor causes others to act. He understands that the true self (dehī — the embodied soul) is distinct from the bodily actions and remains unattached and uninvolved in worldly activity.

yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate||12||

Meaning : A person who is united with yoga, who has renounced attachment to the fruits of actions, attains steady inner peace. In contrast, one who is not united with yoga and is driven by desires becomes bound and entangled by attachment to the results of their deeds.

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye||11||

Meaning : Yogis perform actions with their body, mind, intellect, and senses, but without attachment to the results. By giving up this attachment, they purify their inner self, achieving spiritual cleansing through detached and mindful action.

brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā||10||

Meaning : One who performs all actions, having dedicated them to Brahman (the Supreme), and who has given up all attachment to the results of those actions, is not affected by sin, just as a lotus leaf remains untouched by water.