निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै
र्गच्छन्त्यमूढाः पदमव्ययं तत्।।15.5।।
15.5 The wise ones who are free from pride and non-discrimination, who have conered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.
15.5 Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.
15.5. Those who are rid of pride and delusion; have put down the evils of attachment; remain constantly in their own nature of the Self; have their desires completely departed; and are fully liberated from the pairs known as pleasures and pains-these undeluded men go to that changeless Abode.
15.5 निर्मानमोहाः free from pride and delusion? जितसङ्गदोषाः victorious over the evil of attachment? अध्यात्मनित्याः dwelling constantly in the Self? विनिवृत्तकामाः (their) desires having completely turned away? द्वन्द्वैः from the pairs of opposites? विमुक्ताः freed? सुखदुःखसंज्ञैः known as pleasure and pain? गच्छन्ति reach? अमूढाः the undeluded? पदम् goal? अव्ययम् eternal? तत् That.Commentary Wherever there is pride there is stiff egoism. Absence of discrimination between the Real and the unreal is Moha. Perversion is Moha. Infatuation is Moha. Those who are free from likes and dislikes even when they attain pleasant or unpleasant objects have triumphed over the,evil of attachment. Kartritva Abhimana or the idea I am the doer is Sanga. Likes and dislikes are the Doshas or the evils. Heat and cold? pleasure and pain? honour and dishonour? censure and praise? etc.? are the pairs of opposites. Only those who have destroyed ignorance and who have attained the knowledge of the Self reach the eternal goal.Adhyatmanityah Ever engaged in the contemplation of the nature of Brahman or the Supreme Being.Vinivrittakamah All the desires vanish in toto without leaving any trace or taint behind. They who have reached this stage become Yatis or Sannyasins. In the fire of wisdom all desires are burnt. As the birds fly away from a tree which has caught fire? so do desires go away from him.Tat That (the goal) described above.
15.5 Amudhah, the wise ones, who are devoid of delusion; who are nirmana-mohah, free from (nir) pride (mana) and non-discrimination (moha); jita-sanga-dosah, who have conered (jita) the evil (dosa) of association (sanga)-association itself being the evil; those who have conered that; adhyatma-nityah, who are ever devoted to spirituality, ever engaged in reflecting on the nature of the supreme Self; engrossed in that; [Engrossed in hearing, reflecting and meditating on the Self.] vinivrtta-kamah, who are completely (vi) free from (nivrtta) desires (kamah), whose desires have completely gone away without trace (ni), the men of self-control, the monks; vimuktah, who are free from, have got rid of; dvandvaih, the dualities-likes, dislikes, etc.; sukha-duhkha-sanjnaih, called happiness and sorrow; gacchanti, reach; tat, that; avyayam, undecaying; padam, State, as has been described above. The very State is being elaborated again:
15.3-5 Na rupam., upto avyayam tat. Cutting this [tree] etc. Here the action [of cutting] mentioned with regard to the alified one [viz৷৷ the tree] appropriates for itself, the place (or word) of alification [viz. the root below], just as in the case of the injunction : Let the man-with-stick recite the Praisa hymns. By this way [we get the meaning] : Let him cut off the roots tha are grown below. That Abode : The absolutely Tranil One. The changeless Abode is nothing but That.
15.5 Thus, when they have taken refute in Me, become free from perverse notions conerning the self, namely, become free from the delusion in the form of misconceiving the non-self (body) as the self; victorious over the evil of attachment, namely, victorious over the evil known as attachment to sense-objects consisting of the Gunas; ever devoted to self, namely completely absorbed in the knowledge of the self which is called Adhyatma or knowledge about the self; when they have turned away from desires other than this self-knowledge; when they are liberated from dualities called pleasure and pain - such undeluded souls, namely, those who are able to discern the natures of self and non-self, attain to that imperishable status. They attain the self as It is, in the form of infinite knowledge. Conseently for those who seek refuge in Me, all actions become easy of performance till perfection is attained by My grace.
Performing bhakti, what qualities do the people attain, so they can attain that goal? This verse explains. Adhyatma nitya means “those who make a rule of constantly considering about adhyatma; those who are absorbed in reflecting on paramatma.”
Here Lord Krishna describes other means of attaining the Supreme goal. The absence of pride, delusion and false identification of the ego. The cessation of illusionary attachments to sons, family, dynasty, species, planet, etc. Enthusiasm for spiritual pursuits and knowledge of the atma the immortal soul. Free from the pangs of desire and ignorance, surpassing the dualistic conceptions of pleasure and pain, happiness and unhappiness, heat and cold. Such a one attains the transcendental spiritual worlds in Vaikuntha and beyond and attains the eternal association of the Supreme Lord
In this verse Lord Krishna describes other means of attaining the Supreme state.
Those blessed jivas or embodied beings who have relinquished such illusions as love for things not related to the atma or immortal soul attain unto the Supreme Lord Krishna as their saviour. The evils of desire and attachment captivates one by sense gratification bewilderd by the three gunas or modes of material nature. Those that surmount this are: 1) nirmana mohan means free from pride and false ego conception of being their body 2) adhyatma-nityah means those engrossed in the eternal knowledge of the atma 3) vinivrtta-kamah means totally free from lusty desires by only desiring the atma 4) vimukta dvandvair means completely liberated from conceptions of dualities Those that achieve the above attain avyayam padam or the eternal supreme transcendental state by atma tattva or realisation of the immortal soul and its unlimited intelligence characterised by it infinitely expanded consciousness. To those whose faith in the Supreme Lord Krishna is bonafide by acceptance of a spiritual guru in authorised disciplic succession and whose devotion is absolute due to the mercy of the spiritual master and receiving knowledge of bhakti or exclusive loving devotion unto the Supreme Lord. Then Lord Krishna Himself initiates the previously mentioned four attributes and their success is effected solely by His grace. Then they are all easily traversed until perfection comes and the goal is reached.
Those blessed jivas or embodied beings who have relinquished such illusions as love for things not related to the atma or immortal soul attain unto the Supreme Lord Krishna as their saviour. The evils of desire and attachment captivates one by sense gratification bewilderd by the three gunas or modes of material nature. Those that surmount this are: 1) nirmana mohan means free from pride and false ego conception of being their body 2) adhyatma-nityah means those engrossed in the eternal knowledge of the atma 3) vinivrtta-kamah means totally free from lusty desires by only desiring the atma 4) vimukta dvandvair means completely liberated from conceptions of dualities Those that achieve the above attain avyayam padam or the eternal supreme transcendental state by atma tattva or realisation of the immortal soul and its unlimited intelligence characterised by it infinitely expanded consciousness. To those whose faith in the Supreme Lord Krishna is bonafide by acceptance of a spiritual guru in authorised disciplic succession and whose devotion is absolute due to the mercy of the spiritual master and receiving knowledge of bhakti or exclusive loving devotion unto the Supreme Lord. Then Lord Krishna Himself initiates the previously mentioned four attributes and their success is effected solely by His grace. Then they are all easily traversed until perfection comes and the goal is reached.
Nirmaanamohaa jitasangadoshaaAdhyaatmanityaa vinivrittakaamaah; Dwandwairvimuktaah sukhaduhkhasamjnairGacchantyamoodhaah padamavyayam tat.
niḥ—free from; māna—vanity; mohāḥ—delusion; jita—having overcome; saṅga—attachment; doṣhāḥ—evils; adhyātma-nityāḥ—dwelling constantly in the self and God; vinivṛitta—freed from; kāmāḥ—desire to enjoy senses; dvandvaiḥ—from the dualities; vimuktāḥ—liberated; sukha-duḥkha—pleasure and pain; saṁjñaiḥ—known as; gachchhanti—attain; amūḍhāḥ—unbewildered; padam—Abode; avyayam—eternal; tat—that
