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GĪTA, TRANSLATION & COMMENTARY, CH. XV 1141
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढा पदमव्ययं तत् ॥ ५॥ न तद्भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥६॥ ६ ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ७॥ (5) Who are free from vanity and ignorance, who have conquered the fault of being attached; who are steadily engrossed in Metaphysical Knowledge; who are desireless, and liberated from the pairs of Opposites like pain and happiness etc., such Scients go and reach this inexhaustible Seat. (6) That is my super-excellent Seat, having gone where, there is no return. It is not illuminated, whether by the Sun, or by the Moon, or by Fire.
[Out of these, the sixth stanza has appeared in the Svetāśvatara (6. 14), the Mundaka (2. 2. 10), and the Katha (5. 15) Upanisads. The Sun, the Moon, and the stars all fall into the class of Name-d and Form-ed things; and, as the Parabrahman is beyond Name and Form, it is quite clear that the Sun, the Moon etc., all derive their light from the Parabrahman, and that nothing else is needed for illuminating the Parabrahman. The word "paramasthāna" (super-excellent Seat) in the above stanza means the Parabrahman; and being merged in this Brahman is the state of Release known as the 'Brahma-nirvāna". The exposition of the Metaphysical Knowledge of the Parabrahman, taking the simile of a tree, is now over. It now remains to describe the form of the Purusottama (purusotlama-siarūpa); but the Blessed Lord first explains the evolution of the Jiva, and the appurtenant description of the form of the Jiva, which is suggested by His last words, "having gone where, there is no return".]
(7) My primordial aisa (particle-Trans.) takes the form of Jiva in the Jiva-World (in the land of Karma), and draws (to itself), the six' including the Mind, (that is to say, the Mind and the five (subtle) senses; this is known as
