SB 1.15.31
लीनप्रकृतिनैर्गुण्यादलिङ्गत्वादसम्भवः ॥ ३१ ॥
līna-prakṛti-nairguṇyād aliṅgatvād asambhavaḥ
Synonyms
[The fruit of the awareness attained by Arjuna is the state of freedom from all sorrow (viśoka), as stated in the following verse (jñāna-phalam āha viśoka iti). This state is attained by the removal [lit., “the post nonexistence”] of the root cause of this sorrow [namely, avidyā] (etad-eva śoka-hetv abhāvenopapādayati). In this regard, the immediate cause (hetu) of sorrow (śoka) is the illusion of duality (dvaita-bhrama), the cause of the latter is the physical body (deha), the cause of the physical body is the subtle body (liṅga), the latter’s cause is the guṇas, and their cause is avidyā (thus by the removal of avidyā, the entire series is negated in reverse order, as now shown).173]; brahma-sampattyā — by the treasure of [Arjuna’s] immediate realization of the Absolute [as Parabrahman in charming humanlike form (śrīman narākāra-parabrahma-sākṣātkāreṇa);174 or by the immediate intuition of Brahman and the self, as disclosed in statements such as, “All this is indeed Brahman; I too am Brahman” (“sarvaṁ khalv idaṁ brahma, ahaṁ brahmāsmi” iti brahmātma-jñānena)175]; prakṛti — primordial nature [or primal ignorance (avidyā), the root cause (hetu) of the guṇas]; līna — was dissolved; nairguṇyāt — [and] he thus became established in the nirguṇa state [(nairguṇyaṁ bhavati), which is not the mere deactivation of avidyā as occurs in deep sleep and the state of final dissolution (na tu suṣupti-pralayor ivāvidyā-śeṣaḥ)]; [by this transcendence of the guṇas (tasmān nairguṇyāt)]; aliṅgatvāt — [his] subtle body [the product of the guṇas] was disintegrated [guṇa-kārya-liṅga-nāśaḥ]; [and by his release from the subtle body (aliṅgatvāt)]; asambhavaḥ — [he was] freed from rebirth [from the gross body (sthūla-dehas tad-rahitaḥ), which is accepted again and again for a complete range of worldly experience (samyag-bhogāya bhavati punaḥ punar iti sambhavaḥ); signifying that he was then bereft of all bodily identification (tad-abhimāna-rahitaḥ)176]; [thereupon, in the absence of the limiting adjunct of the gross body (tatas ca tat-paricchedābhāvāt)]; saṁśayaḥ — [Arjuna’s] doubt [his illusion (bhramaḥ)]; dvaita — [rooted in] the sense of duality [dvaita-lakṣaṇaḥ]; sañchinna — was cut to pieces; viśokaḥ — [and he became] free from sorrow [sa viśoko jāta iti].
Translation
By the treasure of Arjuna’s immediate realization of the Absolute, primordial nature (prakṛti) [or primal ignorance (avidyā)] was dissolved, and he thus became established in the nirguṇa state. By this transcendence of the guṇas, his subtle body (liṅga) was disintegrated, and he was consequently freed from rebirth [from the gross body (sthūla-deha) and all bodily identification (tad-abhimāna)]. Thereupon [in the absence of the limiting adjunct of the gross body], Arjuna’s doubt [his illusion (bhrama)], rooted in the sense of duality, was cut to pieces, and he became free from sorrow.