Bhagavad Gītā · Chapter 15, Verse 5
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत्।।
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-sanjñair
gacchanty amūḍhāḥ padam avyayaṁ tat
also searched as "nirmana moha jita sanga dosha"
Translation
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 such as pleasure and pain, the undeluded go to that imperishable state.
Vāṇi's rendering
Pride and delusion gone, clinging conquered, at home in the self, cravings stilled, beyond pleasure and pain — they arrive, clear-eyed.
Word by word
| Sanskrit & transliteration | Meaning |
|---|---|
| निर्मानमोहाnirmāna-mohā | with pride and delusion gone |
| जितसङ्गदोषाjita-saṅga-doṣā | having conquered the fault of clinging |
| अध्यात्मनित्याadhyātma-nityā | constantly at home in the self |
| विनिवृत्तकामाःvinivṛtta-kāmāḥ | whose cravings have turned back and settled |
| द्वन्द्वैःdvandvaiḥ | by the pairs of opposites (sandhi: dvandvair before vimuktāḥ) |
| विमुक्ताःvimuktāḥ | wholly released |
| सुखदुःखसंज्ञैःsukha-duḥkha-sanjñaiḥ | those going by the names pleasure and pain (sandhi: -sanjñair before gacchanti) |
| गच्छन्तिgacchanti | they go, they arrive (sandhi: gacchanty before amūḍhāḥ) |
| अमूढाःamūḍhāḥ | the unconfused, the clear-eyed |
| पदम्padam | the place, the standing-ground |
| अव्ययम्avyayam | unspending, imperishable |
| तत्tat | that |
Frequently asked
What does Bhagavad Gita Chapter 15 Verse 5 mean?
It describes, rather than demands. Krishna sketches the person in whom pride, delusion, clinging and craving have quietly finished, who no longer swings between pleasure and pain. Such a one arrives at the imperishable. The final word is amūḍhāḥ — undeluded. Clarity, not strength, is what completes the passage.
What is the meaning of nirmana moha jita sanga dosha?
Nirmāna-mohā: pride and delusion gone. Jita-saṅga-doṣā: the fault in clinging has been beaten, not the clinging alone but the harm hidden inside it. Krishna is naming what falls away on its own when a person begins to live at home in the self rather than out among things.
Why does Krishna say pleasure and pain are only names?
Sukha-duḥkha-sanjñaiḥ — the pairs that go by those names. Krishna does not deny that they are felt. He points out that they are labels the mind fastens to passing weather. Once you stop treating the label as a verdict on your life, the swing between them loses its grip.
How can this verse help someone in grief?
Grief clouds. It makes every road look like the same road, ending badly. Krishna's word for the one who arrives is amūḍhāḥ, unclouded. You are not asked to stop hurting or to become someone else. You are asked to let the air clear, and then to look again.
Read every verse this way, held — inside Vāṇi.
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Commentary
Krishna is not issuing commands here. He is describing a face. Pride gone, clinging conquered, craving stilled — these are not tasks assigned to you but marks left on someone who already lives in the self. And the word he ends with is not strong, not holy. It is amūḍhāḥ — unconfused. Arjuna's trouble on that field was never a shortage of courage; it was fog. Grief thickens the air until nothing can be seen straight. What reaches the imperishable is clarity, arriving quietly. When the fog in you lifts, you will not have travelled anywhere. You will simply see the road.