Verse 15.5

Verse 15.5: “Rid of (all) arrogance and infatuation—having conquered the foible of attachment—incessantly absorbed in the Self—with the passions driven backwards—released of (all) dualisms known as ‘pleasure-pain’ (and the like)—they, the unbewildered, attain that Place Immutable. (285)

Commentary called Jnaneshwari by Jnaneshwar:

Only those whose minds have dropped all sense of dignity and infatuation, in the way clouds clear out from the sky at the close of the monsoon; or those that never get into the clutches of emotions and passions that surround them in the way kinsmen discard poverty-stricken and cruel ones getting sick of them; or those whose activism has gradually dropped down on account of their powerful attainment of the Supreme Self in the way a plantain tree topples down after bearing fruit; or those whom all fancies and ideas have left altogether in the way the birds leave off and fly away from a tree on fire; or those in whose mind is not left even an iota of that distinction on the soil of which grass in the form of weak points and shortcomings sprout out vigorously; or those from whom conceit for the body as also ignorance have run away like darkness from the Sun; or those whom the duality full of ignorance has altogether deserted in the way the body of a being suddenly drops down with the expiry of the lifeperiod; or those with whom there is a perpetual famine of dualism in the way there is (famine) of iron in relation to ‘Paris’ (parisa), or of darkness with the Sun; or those, before whom do not stand, even for a moment, the pairs of opposites such as pleasure and pain (and others) that are always perceived in the human body; or those that are not attacked by pairs of opposites like pleasure and pain and others in the way securing a kingdom or meeting death, both seen in a dream, do not with the return of the awakened state cause any delight or sorrow; or those swans in the form of contemplative men that have taken in the milk of the Bliss of the Supreme Self separating (and discarding) water in the form of things not spiritual; or those that have with the vision of knowledge brought together and consolidated into an undivided solid mass the Supreme Self, which out of Nescience, appears to have been scattered in a dozen (myriad) different directions, in the way the Sun showers down rain (water) on the earth and through his rays gets it back again to his own disc (by the process of evaporation); or those whom right thinking immerses into the determination of the Self, in the way the flow of the Ganges does into the sea; or those in whom there remains no greed for anything, being able to perceive that they themselves are all in all, (fully perfect) in the way the sky does not need shifting to any yonder place, (the very idea of yonder, here, there etc. being impossible); or those in whose mind never arise any ill-feelings in the way there cannot sprout out any seedlings on a volcano; or those whose minds are never agitated with passions or any other sort of feelings, in the way the ocean of milk remains calm and steady, once the churning rod in the form of mountain Mandar [Mandara] is taken from it; or those in whom can be traced no shortcomings in the form of desires in the way no imperfection can be traced in the full Moon complete in all (her) 16 phases. But to what length one may carry this incomparable subject? In short, before such (people) the objects of senses cannot take a stand, in the way small particles cannot take a stand before (violent) wind.

Those that get purified, with the alloy (in them) burnt up in the fire of knowledge, get merged in ‘there’ (Supreme Self) in the way pure gold is mingled with pure gold. Now were you to ask what place the term ‘there’ (used above) represents, know it then that ‘there’ means that which is ‘Immutable’; that which is neither an object of vision nor an object of knowledge, nor yet anything that can be particularised.