Bhagavad Gita 15.5 Meaning: Nirmanamoha jitasangadoshah

Bhagavad Gita 15.5

निर्मानमोहा जितसङ्गदोषाः अध्यात्मनित्या विनिवृत्तकामाः ।द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥

Nirmanamoha jitasangadoshah adhyatmanitya vinivrittakamahDvandvairvimuktah sukhaduhkhasanjnairgachchhantyamudhah padamavyayam tat

nirmānamohā jitasaṅgadoṣāḥ adhyātmanityā vinivṛttakāmāḥ |dvandvairvimuktāḥ sukhaduḥkhasaṃjñairgacchantyamūḍhāḥ padamavyayaṃ tat ||

How to read these English letters (IAST)

Our explanation Those who are free from pride and delusion, Krishna says, who have overcome the fault of attachment, who stay always with the inner self (adhyātma), whose desires have fallen away, and who are free from the pairs called pleasure and pain, go undeluded to that imperishable place.

हिंदी अर्थ कृष्ण कहते हैं कि जो मान और मोह से मुक्त हैं, जिन्होंने आसक्ति के दोष को जीत लिया है, जो सदा अध्यात्म में लगे रहते हैं, जिनकी कामनाएँ छूट गई हैं, और जो सुख-दुःख नाम के द्वंद्वों से मुक्त हैं, वे मोह से रहित होकर उस अविनाशी पद को जाते हैं।

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निर्मानमोहाः nirmānamohāḥ · free from pride and delusion (compound, nominative plural) Dictionary: nir-māna, Monier-Williams 1899, p. 541, col. 3 “without self-confidence, free from pride”; moha, Monier-Williams 1899, p. 836, col. 1 “loss of consciousness, bewilderment, perplexity, distraction, infatuation, delusion”
जितसङ्गदोषाः jitasaṅgadoṣāḥ · who have overcome the fault of attachment (compound, nominative plural) Dictionary: jita, Monier-Williams 1899, p. 420, col. 3 “won, acquired, conquered, subdued”; saṅga, Monier-Williams 1899, p. 1132, col. 3 “(esp.) worldly or selfish attachment or affection, desire”; 2. doṣa, Monier-Williams 1899, p. 498, col. 2 “fault, vice, deficiency, want, inconvenience, disadvantage”
अध्यात्मनित्याः adhyātmanityāḥ · ever dwelling on the Self (compound, nominative plural) Dictionary: adhy-ātma, Monier-Williams 1899, p. 23, col. 2 “the Supreme Spirit”; nitya, Monier-Williams 1899, p. 547, col. 2 “ifc. constantly dwelling or engaged in”
विनिवृत्तकामाः vinivṛttakāmāḥ · with desires turned away (compound, nominative plural) Dictionary: vi-nivṛtta-kāma, Monier-Williams 1899, p. 971, col. 2 “one whose desires have ceased”
द्वन्द्वैः dvandvaiḥ · from the pairs (of opposites) (instrumental plural) Dictionary: dvaṃdva, Monier-Williams 1899, p. 503, col. 2 “a pair of opposites (e.g. heat and cold, joy and sorrow &c.)”
विमुक्ताः vimuktāḥ · freed (past participle, nominative plural) Dictionary: vi-mukta, Monier-Williams 1899, p. 980, col. 2 “set free, liberated (esp. from mundane existence), freed or delivered”
सुखदुःखसंज्ञैः sukhaduḥkhasaṃjñaiḥ · known as pleasure and pain (compound, instrumental plural) Dictionary: sukha-duḥkha, Monier-Williams 1899, p. 1221, col. 1 “pleasure and pain, joy and sorrow”; 2. saṃ-jña, Monier-Williams 1899, p. 1133, col. 3 “ifc. for saṃ-jñā”
गच्छन्ति gacchanti · go, reach (present, 3rd person plural) Dictionary: 1. gam, Monier-Williams 1899, p. 347, col. 1 “to go, move, go away, set out, come”
अमूढाः amūḍhāḥ · the undeluded, the wise (nominative plural) Dictionary: a-mūḍha, Monier-Williams 1899, p. 82, col. 1 “not infatuated, not perplexed”
पदम् padam · place, state (accusative singular) Dictionary: pada, Monier-Williams 1899, p. 583, col. 1 “a footing, standpoint; position, rank, station, site, abode, home”
अव्ययम् avyayam · imperishable (accusative singular) Dictionary: 2. a-vyaya, Monier-Williams 1899, p. 111, col. 3 “not liable to change, imperishable, undecaying”
तत् tat · that (pronoun, accusative singular) Dictionary: tad, Monier-Williams 1899, p. 434, col. 1 “m. he, f. she, n. it, that, this”

1 printing differs

Edition differences. Another printing or text reads this place differently.

Spelling A digital text reads Same words. The 1922 edition prints the visarga at the end of the first quarter (जितसङ्गदोषाः, at the end of the printed line); the e-text, and another digital text, write जितसङ्गदोषा in sandhi with अध्यात्म….

Asvattha stands here for the course of worldly life. Its roots are above, viz. the supreme being; its boughs are Hiranyagarbha and others of the higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit which the tree bears, i. e. salvation, &c.) Upwards and downwards, from the highest to the lowest of created things. Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various enjoyments. Its form not thus known here, i.e. to those who live and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of it is knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As to freedom from pride, cf. Sutta Nipâta, p. 4. ↩

Bhagavad Gita 15.5: meaning and translation

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