Bhagavad Gita - Chapter 8 - Shloka (Verse) 16

व्याख्या--(टिप्पणी प0 467.2) 'आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन'--हे अर्जुन ! ब्रह्माजीके लोकको लेकर सभी लोक पुनरावर्ती हैं, अर्थात् ब्रह्मलोक और उससे नीचेके जितने लोक (सुखभोग-भूमियाँ) हैं, उनमें रहनेवाले सभी प्राणियोंको उन-उन लोकोंके प्रापक पुण्य समाप्त हो जानेपर लौटकर आना ही पड़ता है।जितनी भी भोग-भूमियाँ हैं, उन सबमें ब्रह्मलोकको श्रेष्ठ बताया गया है। मात्र पृथ्वीमण्डलका राजा हो और उसका धनधान्यसे सम्पन्न राज्य हो, स्त्री-पुरुष, परिवार आदि सभी उसके अनुकूल हों, उसकी युवावस्था हो तथा शरीर नीरोग हो--यह मृत्यु-लोकका पूर्ण सुख माना गया है। मृत्युलोकके सुखसे सौ गुणा अधिक सुख मर्त्य देवताओंका है। मर्त्य देवता उनको कहते हैं, जो पुण्यकर्म करके देवलोकको प्राप्त होते हैं और देवलोकके प्रापक पुण्य क्षीण होनेपर पुनः मृत्युलोकमें आ जाते हैं (गीता 9। 21)। इन मर्त्य देवताओंसे सौ गुणा अधिक सुख आजान देवताओंका है। आजान देवता वे कहलाते हैं, जो कल्पके आदिमें देवता बने हैं और कल्पके अन्ततक देवता बने रहेंगे। इन आजान देवताओंसे सौ गुणा अधिक सुख इन्द्रका माना गया है। इन्द्रके सुखसे सौ गुणा अधिक सुख ब्रह्मलोकका माना गया है। इस ब्रह्मलोकके सुखसे भी अनन्त गुणा अधिक सुख भगवत्प्राप्त, तत्त्वज्ञ, जीवन्मुक्त महापुरुषका माना गया है। तात्पर्य यह है कि पृथ्वीमण्डलसे लेकर ब्रह्मलोकतकका सुख सीमित, परिवर्तनशील और विनाशी है। परन्तु भगवत्प्राप्तिका सुख अनन्त है, अपार है, अगाध है। यह सुख कभी नष्ट नहीं होता। अनन्त ब्रह्मा और अनन्त ब्रह्माण्ड समाप्त हो जायँ, तो भी यह परमात्मप्राप्तिका सुख कभी नष्ट नहीं होता, सदा बना रहता है।

तो क्या आपके सिवा अन्य स्थानको प्राप्त होनेवाले पुरुष फिर संसारमें आते हैं इसपर कहा जाता है --, जिसमें प्राणी उत्पन्न होते और निवास करते हैं उसका नाम भुवन है ब्रह्मलोक ब्रह्मभुवन कहलाता है। हे अर्जुन ब्रह्मलोकपर्यन्त अर्थात् ब्रह्मलोकसहित समस्त लोक पुनरावर्ती हैं अर्थात् जिनमें जाकर फिर संसारमें जन्म लेना पड़े ऐसे हैं। परंतु हे कुन्तीपुत्र केवल एक मुझे प्राप्त होनेपर फिर पुनर्जन्म -- पुनरुत्पत्ति नहीं होती।

Based on the Shruti text "We drank Soma, we have become immortal," a doubt is raised that for those who have gone to heaven and similar worlds, the non-return is exactly the same [as for those attaining liberation] — this is addressed with "Kim punar" (What then...). Intending to convey that the immortality of ritualists mentioned in the eulogistic Shruti (Arthavāda) is relative, He refutes it — with "Ucyate" (It is said), etc.

By this, it should be understood that the statement of division claiming "there is return for those entering the four worlds beginning with Bhūḥ, but non-return for those attaining the three worlds beginning with Jana" is to be rejected precisely because it lacks authoritative proof.

Then, is it doubted that there is return even for those who have attained the Lord (Ishvara), just like the others? He says "No" with "Mām" (Me...). The meaning is that unlike the yāvat-sampāta Shruti [which dictates return when merits are exhausted], the return of those who have attained the Lord and whose ignorance has been removed is unauthoritative.

Considering that understanding of the stated meaning arises only in one who possesses natural purity and purity derived from lineage, two vocatives (forms of address) have been used.

Those who do not attain Me, even if they have attained the realm of Brahma and others, return again; this He states with "ābrahmabhuvanāt".

All worlds, including the realm of Brahma, are punarāvartinaḥ — having the nature of returning again. However, having attained Me alone, the Lord, there is no rebirth (re-origination), meaning no return.

By the two forms of address "Arjuna" and "Kaunteya," He implies that there is absolutely no doubt that My direct devotees, having attained Me, do not return.

Those who have gone to the realm of Brahma through rituals like Ashvamedha, having become pure by being free from sin, do return. However, those who are worshipers of Hiranyagarbha, etc., in connection with Me, and in whom right vision (samyag-darśana) has arisen there, do not return — this arrangement is indicated.

Starting from the abode of Brahma situated on Mahāmeru, there is no return.

And that has been stated in the Nārāyaṇa-gopāla-kalpa: "From the abode of Brahma on Meru up to the Jana-loka, there is no birth on earth.

Nevertheless, the [complete] absence [of rebirth] everywhere is only upon attaining the Son of Vasudeva."

What would happen even if You are not attained? To this He says — "ābrahma" etc. "Ābrahmabhuvanāt" means encompassing the realm of Brahma; the meaning is: including the realm of Brahma itself.

The worlds are punarāvartinaḥ, i.e., of the nature of returning. O Arjuna, the rest is clear.

Here is the arrangement: Those who have gone to the realm of Brahma through meditations like the Dahara-vidyā, which yield gradual liberation (Krama-mukti), attain knowledge right there and are liberated along with Brahma. But those who have gone to the realm of Brahma through the Pañcāgni-vidyā (knowledge of the five fires), having not worshipped the Supreme Lord, return again.

All worlds situated within the interior of the cosmic egg (Brahmāṇḍa), up to the realm of Brahma, are abodes of enjoyment and power, and are punarāvartinaḥ, meaning perishable. Therefore, for those who have attained the state of [worldly] power, destructibility is unavoidable because the place attained is itself subject to destruction.

However, for those who have attained Me — who am Omniscient, of true resolve, whose sport is the creation, preservation, and dissolution of the entire universe, who am supremely compassionate, and always unchanging — there is no rebirth, because there is no occasion for destruction.

He [now] states the time-arrangement determined by the will of the Supreme Person regarding the origin and destruction of the worlds up to the realm of Brahma and of those residing within them —

Determining this very fact—that there is return in all worlds—He states: "Ābrahma" etc. Brahma-bhuvana means the dwelling place of Brahma, the Brahma-loka; encompassing/including that, all worlds are punarāvartanaśīlāḥ (of the nature of returning). Because even Brahma-loka is perishable, rebirth is inevitable for those who have attained it but in whom knowledge (jnana) has not arisen.

Only those who have reached Brahma-loka through meditations yielding gradual liberation (Krama-mukti), and in whom knowledge has arisen there, attain liberation along with Brahma; not others. And so [it is said in Smriti]: "At the end of the supreme [life of Brahma], when the final dissolution arrives, those 'perfected souls' (kṛtātmānaḥ) enter the supreme abode along with Brahma." Parasyānte means at the end of Brahma's supreme lifespan. Kṛtātmānaḥ means those whose mental modifications have transformed into the nature of Brahman. The conclusion is that for those whose attainment of Brahma-loka is through rituals (karma), there is no liberation.

However, for those who abide having attained Me, rebirth truly does not exist; this is the meaning.

Since it is not appropriate to negate that which has not been proposed (as a goal for the seeker of liberation), and since it is proper to accept for negation that which is prohibited, applicable, and proximate, the mere birth (rebirth) of those seeking power (aishvarya)—which is a perishable fruit—is indicated through its negation. Therefore, with the intention that only the cause need be stated there, [Ramanuja] said "the course of power" (aishvaryagatim).

regarding "Having attained Me, however" (mām upetya tu), since the Lord is made the counter-correlate, the particle 'āṅ' (in ābrahma) is used in the sense of inclusion (abhividhi); with this intention, [Ramanuja] said "Brahma-loka...".

In the great ocean of the Lord's Maya known as Prakriti, when even whole universes act like bubbles, then what need be said of the worlds situated inside them? With this intention, it is said "situated inside the cosmic egg" (brahmāṇḍodaravartinaḥ). By this, the distinction from the Supreme Space (Paramākāśa) is also established.

To propound the impermanence of power, it is said "abodes of enjoyment and power."

Since the word 'Loka' (world) used alongside 'Bhuvana' cannot apply to 'people' [in this specific context of destruction], and since there is no return if the destination-world itself ceases to exist [and one cannot go there], the word punarāvṛtti (return) implies mere 'destruction' even in the sense of a continuous stream; thus [Ramanuja] says "perishable" (vināśinaḥ). Or, by the ajahallakṣaṇā function of the word punarāvṛtti, the return of the person who has gone to that world is itself the doorway [to understanding the destruction]. He states the resultant meaning with "Atah" (Therefore).

By the word 'tu' (but) in "Mām" (Me...), he shows the specific reasons for non-return through [adjectives like] "Me, the Omniscient," etc. For those who attain some petty deity who is non-omniscient, of untrue resolve, composed within the category of effects, devoid of compassion, and possessed of various modifications like attachment and aversion rooted in Rajas and Tamas — for them, there would indeed be return, either by another or by that [deity] itself; this is the purport of the qualifying attributes.

गीताचार्य श्रीकृष्ण की किसी सिद्धांत को बल देकर समझाने की अपनी विशेष पद्धति यह है कि वे उस सिद्धांत को उसके विरोधी तथ्य की पृष्ठभूमि में प्रस्तुत करते हैं। गीता में प्रायः इस पद्धति का उपयोग किया गया है। इस श्लोक में भी परस्पर दो विरोधी तथ्यों को एक साथ व्यक्त किया गया है जिससे कोई भी विद्यार्थी उन्हें तुलनात्मक दृष्टि से स्पष्ट समझ सकता है। प्रथम पंक्ति में कहा गया है कि ब्रह्मलोक तक के सब लोक पुनरावर्ती हैं। इसके विपरीत जो पुरुष आत्मा का साक्षात अनुभव करते हैं वे मुझे प्राप्त होकर पुनर्जन्म को नहीं प्राप्त होते।वेदान्त में क्रममुक्ति का एक सिद्धांत प्रतिपादित है। इसके अनुसार जो पुरुष वैदिक कर्म एवं उपासना का युगपत् (एक साथ) अनुष्ठान करता है वह कर्म और उपासना के इस समुच्चय के फलस्वरूप ब्रह्मलोक अर्थात् सृष्टिकर्त्ता के लोक को प्राप्त करता है। यहाँ कल्प की समाप्ति पर ब्रह्मा जी के उपदेश से परब्रह्म के साथ एकरूप हो जाता है अर्थात् मुक्त हो जाता है। इस ब्रह्मलोक में भी मुक्ति का अधिकारी बनने के लिए उसे आत्मसंयम ब्रह्मा जी के उपदेश का पालन तथा आत्मविचार करना आवश्यक होता है। तभी अज्ञान जनित बन्धन से उसकी पूर्ण मुक्ति हो सकती है। जो जीव ब्रह्मलोक तक नहीं पहुँच पाते वे मोक्ष का आनन्द नहीं अनुभव कर सकते। कल्प की समाप्ति पर उन्हें अवशिष्ट कर्मों के अनुसार पुनः किसी देह विशेष को धारण करना पड़ता है। इसी सिद्धांत को दृष्टि में रखते हुए भगवान् कहते हैं कि ब्रह्मलोक तक के सभी लोकों को प्राप्त हुए जीवों को पुनः जन्म लेना पड़ता है। किन्तु ब्रह्मलोक को प्राप्त करने पर अधिकारी जीव मुक्त हो जाता है।परन्तु वर्तमान जीवन में ही जिन्होंने अपने वास्तविक नित्य स्वरूप का साक्षात् अनुभव कर लिया है वे एक सर्वव्यापी आत्मस्वरूप मुझे प्राप्त होकर पुनः संसार को प्राप्त नहीं होते। स्वप्न से जाग्रत अवस्था में आने पर जाग्रत पुरुष पुनः स्वप्न में प्रवेश नहीं करता जागने का अर्थ है सदा के लिए स्वप्न में अनुभव किये सुख और दुःख से मुक्त हो जाना। जाग्रत पुरुष को (मुक्त को) प्राप्त होकर साधक स्वप्न (संसार) को पुनः लौटता नहीं।

"Ā brahma" etc. — Everyone has interpreted this as "there is return even for those who have attained the Brahma-loka."

And if this is accepted, it would be implied that the attainment of a world higher than that is Liberation. And that does not appeal to the heart; so it appears to us whose inner vision is [ordinarily] obscured by the great delusion of doubt.

This [following] is the mode of explanation understood from the Agamas — "Ā-brahma" means: As long as the state of Brahman is [not] attained, until then, from whatsoever world—whether of animals, or above, or below—they return again, and wandering ceaselessly from one place to another like a wheel, they revolve.

Thinking that interpreting "Worlds up to Brahma-bhuvan return" as "there is return including [those in] Satyaloka" is a misinterpretation, he says — "situated on Mahāmeru" etc. Meaning, [those] situated beyond [do not return]. Similarly, "starting from Janaloka" should also be grasped.

From where is this derived? To this, he explains the verse by the Agama itself — with "Taccha" (And that...). To include worlds connected to the earth and those unconnected, both are mentioned. "Situated beyond" — here "although" is to be supplied. "Absence of birth is obtained" is the remaining part [to be supplied]. By this alone, it is explained.

Starting from the abode of Brahma situated on Mahāmeru and from Janaloka, there is no return. (Objection:) "Therefore, why is it said 'Having attained Me there is no rebirth'?" If you ask this, [the answer is:] True, "up to Brahma-bhuvan" and "up to Jana[loka]" means the worlds existing on this side (below them) are indeed returning. The meaning is that those beyond are not returning.

Nevertheless, what was said is not improper, because "for one who is situated in those [higher] worlds having attained Me, there is no rebirth." Otherwise, having said "Having attained Me there is no rebirth," the second half [of the logic/verse regarding the worlds] would be futile.

Having stated the non-return of those possessed of right vision who have attained the Lord, it is implied by the text (artha-siddhā) that those who are averse to Him and lack right vision do return; thus He says — "From the realm of Brahma" (ābrahmabhuvanāt). "Beings exist here," thus Bhuvana means world. The form 'ā' is used in the sense of inclusion (abhividhi). All worlds, including the Brahma-loka, are lands of enjoyment for those averse to Me and lacking right vision, and are punarāvartinaḥ — having the nature of returning.

In the reading "Brahma-bhavanāt," bhavana means dwelling place; the meaning is the same. O Arjuna — whose great heroism is self-evident! Is there return even for those who attain You, just like them? He says "No" with — "Having attained Me, the one Lord, however" (mām īśvaram ekam upetya tu). The word 'tu' (however/indeed) is to indicate a distinction from other worlds or for emphasis. For those who are liberated having attained Me alone, O Kaunteya — one whose great nobility is well-known through his mother — there is no rebirth. The meaning is that there is no return.

Here, by the two addresses "Arjuna" and "Kaunteya," purity by nature and by cause (lineage) is indicated as being suitable for the attainment of knowledge.

Here is the arrangement: Only those who have attained Brahma-loka through meditations yielding gradual liberation (Krama-mukti), and in whom right vision has arisen there, attain liberation along with Brahma. But those who have gone there through the Pañcāgni-vidyā (knowledge of five fires) etc., without having performed that specific worship (of the Lord), for them rebirth is inevitable.

Therefore, the validity of the Shruti and Sutra texts — "He attains Brahma-loka and does not return," and "Non-return, because of the scriptural text" — is established in the context of gradual liberation. Elsewhere, regarding the statement "They do not return here," the use of qualifiers "here" (iha) and "this" (imam) [in "they do not return to this human cycle"] implies that return appears [to happen] elsewhere, other than the Kalpa (aeon) which was the locus of their departure.

Now, the meaning is that for others, rebirth occurs — "Ābrahma," etc.

"Ābrahmabhuvanāt" means encompassing the realm of Brahma; all worlds are punarāvartinaḥ, meaning they are all partakers of rebirth.

However, having attained Me, O Kaunteya — O supremely beloved one — there is no 'param janma' (subsequent birth); meaning it does not happen.

By the word 'tu' (however), it is made known that for one who has set out on My path, for this very reason, no doubt arises.

"Up to the realm of Brahma" (ā brahmabhuvanāt) — Beings exist (bhavanti) in it, therefore it is a bhuvana (world/abode). The bhuvana of Brahma is Brahma-bhuvana, meaning the Brahma-loka.

"Up to the realm of Brahma" means all worlds, along with the realm of Brahma, are punarāvartinaḥ — having the nature of returning. O Arjuna! However, having attained Me alone, O Kaunteya, there is no rebirth — no re-origination.

Why are the worlds, including the Brahma-loka, subject to return? Because they are limited by time. How? —

Speaking of the return into Samsara of the non-devotees who are not of this nature, He states the absence of that [return] for those who have attained Him — with "Ābrahma," etc.

O Arjuna! Other worlds — meaning all the beings specified as encompassing [up to] the realm of Brahma — are indeed subject to return here. For there is the statement: "This position of Brahma (Parameṣṭhya) is the fruition of Dharma performed without specific desire" [and thus, being a fruit of action, it ends].

However, having attained Me, such 'rebirth' does not exist for them, because I am to be attained through Naiṣkarmya (transcendence of action).

This repetition is for the sake of certainty.

आब्रह्मभुवनात् up to the world of Brahma? लोकाः worlds? पुनरावर्तिनः subject to return? अर्जुन O Arjuna? माम् Me? उपेत्य having attained? तु but? कौन्तेय O Kaunteya? पुनर्जन्म rirth? न not? विद्यते is.Commentary Those devotees who practise Daharopasana (a kind of meditation on the mystic space in the heart) and other devotees who reach Brahmaloka through the path of the gods (Devayana) and attain gradual liberation (KramaMukti) will not return again to this world. But those who reach Brahmaloka through the practice of the Panchagni Vidya (a ritual) will enjoy life in Brahmaloka and come back to this world.All the worlds are subjected to return because they are limited or conditioned by time.

O Arjuna, all the lokah, worlds; abrahma-bhuvanat, together with the world of Brahma-bhuvana is that (place) in which creatures are born, and brahma-bhuvana means the world of Brahma; punah avartinah, are subject to return, are by nature liable to come again; Tu, but; kaunteya, O son of Kunti, na vidyate, there is no; punarjanma, rirth; upetya, after reaching; mam, Me alone.
Why are all the worlds together with the realm of Brahma subject to return? Becuase they are limited by time. How?

All the worlds, from the realm of Brahma included in the Brahmanda (cosmic sphere), are spheres in which experiences conferring Aisvarya (prosperity and power) can be obtained. But they are destructible and those who attain them are subject to return. Therefore destruction, i.e., return is unavoidable for the aspirants for Aisvarya, as the regions where it is attained perish. On the contrary there is no rirth to those who attain Me, the Omniscient, who has true resolves, whose sport is creation, sustentation and dissolution of the entire universe, who is supremely compassionate and who is always of the same form. For these reasons there is no destruction in the case of those who attain Me.
He now elucidates the time-period settled by the Supreme Person's will in regard to the evolution and dissolution of the worlds upto the cosmic sphere of Brahma and of those who are within them.