नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।5.15।।
5.15 The Omnipresent neither accepts anybodys sin nor even virtue. Knowledge remains covered by ignorance. Thery the creatures become deluded.
5.15 Because, It, the Atman is all-pervading, i.e., is not limited to particular area or space included in the bodies of gods, men etc.; It is not the relative or the enemy of any one. For this reason It does not take away or remove the evil or suffering of anyone such as a son who is related and therefore dear to one; nor does It take away, i.e., remove the happiness of anyone whom It deems with aversion. All this is the effect of Vasanas or subtle impressions of Prakrti. How does do these contrary Vasanas originte in the case of one whose intrinsic nature is a described above? In answer it is said that knowledge is enveloped by the darkness of ignorance. The Atmans knowledge is enveloped, i.e., contracted by preceding Karmas which are opposed to knowledge, so that a person may be alified to experience the fruits of his own Karma. It is by this Karma, which contracts knowledge, and can join the Jiva with the bodies of gods etc., that the misconception that the bodies are the selves is produced. Conseently there will originate the Vasanas or the unconscious subtle impressions born of such misapprehension of the self and the inclination to undertake actions corresponding to them. Sri Krsna now brings into proper seence what has been taught before in the following verses: You will completely cross over the sea of all your sins with the boat of knowledge (4.36), and The fire of knowledge reduces all Karmas to ashes in the same way (4.37), and For there is no purifier here eal to knowledge (4.38).
Naadatte kasyachit paapam na chaiva sukritam vibhuh; Ajnaanenaavritam jnaanam tena muhyanti jantavah.
na—not; ādatte—accepts; kasyachit—anyone’s; pāpam—sin; na—not; cha—and; eva—certainly; su-kṛitam—virtuous deeds; vibhuḥ—the omnipresent God; ajñānena—by ignorance; āvṛitam—covered; jñānam—knowledge; tena—by that; muhyanti—are deluded; jantavaḥ—the living entities