My Personal Gita

Krishna

15.3 न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा

na rūpamasyeha tathopalabhyate nānto na cādirna ca saṃpratiṣṭhā | aśvatthamenaṃ suvirūḍhamūla masaṅgaśastreṇa dṛḍhena chittvā

Word meanings

na—not;rūpam—form;asya—of this;iha—in this world;tathā—as such;upalabhyate—is perceived;na—neither;antaḥ—end;na—nor;cha—also;ādiḥ—beginning;na—never;cha—also;sampratiṣhṭhā—the basis;aśhvattham—sacred fig tree;enam—this;su-virūḍha-mūlam—deep-rooted;asaṅga-śhastreṇa—by the axe of detachment;dṛiḍhena—strong;chhittvā—having cut down

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BG.15.3

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My Personal Gita

Dr. S. Sankaranarayan

The nature of this is not perceived in that way, nor its end, nor its beginning, nor its center (middle). Cutting this holy fig tree, with its firmly and variedly grown roots, by means of the sharp (or strong) axe of non-attachment;

Shri Purohit Swami

In this world its true form is not known, neither its origin nor its end, and its strength is not understood., until the tree with its roots striking deep into the earth is hewn down by the sharp axe of non-attachment.

Swami Adidevananda

Its form as such is not perceived here, nor its end, nor its beginning, nor its support. Having cut off this firm-rooted Asvattha with the strong axe of detachment৷৷.

Swami Gambirananda

Its form is not perceived here in that way; nor its end, nor beginning, nor continuance, After felling this Peepul whose roots are well developed, with the strong sword of detachment-;

Swami Sivananda

Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment,

Krishna

15.5 निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत्

nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ | dvandvairvimuktāḥ sukhaduḥkhasaṃjñai rgacchantyamūḍhāḥ padamavyayaṃ tat

Word meanings

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

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Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati

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BG.15.5

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My Personal Gita

Dr. S. Sankaranarayan

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.

Shri Purohit Swami

The wise attain Eternity when, freed from pride and delusion, they have conquered their love for the things of sense; when, renouncing desire and fixing their gaze on the Self, they have ceased to be tossed to and fro by the opposing sensations, like pleasure and pain.

Swami Adidevananda

Without the delusion of perverse notions (concerning the self), victorious over the evil of attachment, ever devoted to the self, turned away from desires and liberated from dualities called pleasure and pain, the undeluded go to that imperishable status.

Swami Gambirananda

The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituquality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.

Swami Sivananda

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.

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Krishna

15.4 ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः।तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी

Word meanings

tataḥ—then;padam—place;tat—that;parimārgitavyam—one must search out;yasmin—where;gatāḥ—having gone;na—not;nivartanti—return;bhūyaḥ—again;tam—to him;eva—certainly;cha—and;ādyam—original;puruṣham—the Supreme Lord;prapadye—take refuge;yataḥ—whence;pravṛittiḥ—the activity;prasṛitā—streamed forth;purāṇi—very old

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BG.15.4

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My Personal Gita

Dr. S. Sankaranarayan

Then, that Abode must be sought, having reached which one would not return. The Yogin would attain nothing but that Primal Person, from Whom the old activity (world creation) commences.

Shri Purohit Swami

Beyond lies the Path, from which, when found, there is no return. This is the Primal God from whence this ancient creation has sprung.

Swami Adidevananda

Then, one should seek that goal attaining which one never returns. One should seek refuge with that Primal Person from whom streamed forth this ancient activity.

Swami Gambirananda

Thereafter, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation.

Swami Sivananda

Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.