Bhagavad Gita - Chapter 8 - Shloka (Verse) 21

व्याख्या--'अव्यक्तोऽक्षर ৷৷. तद्धाम परमं मम'--भगवान्ने सातवें अध्यायके अट्ठाईसवें, उन्तीसवें और तीसवें श्लोकमें जिसको 'माम्', कहा है तथा आठवें अध्यायके तीसरे श्लोकमें 'अक्षरं ब्रह्म', चौथे श्लोकमें 'अधियज्ञः', पाँचवें और सातवें श्लोकमें 'माम्', आठवें श्लोकमें 'परमं पुरुषं दिव्यम्', नवें श्लोकमें 'कविं पुराणमनुशासितारम्' आदि, तेरहवें, चौदहवें, पन्द्रहवें और सोलहवें श्लोकमें 'माम्', बीसवें श्लोकमें,'अव्यक्तः' और 'सनातनः' कहा है, उन सबकी एकता करते हुए भगवान् कहते हैं कि उसीको अव्यक्त और अक्षर कहते हैं तथा उसीको परमगति अर्थात् सर्वश्रेष्ठ गति कहते हैं; और जिसको प्राप्त होनेपर जीव फिर लौटकर नहीं आते, वह मेरा परमधाम है अर्थात् मेरा सर्वोत्कृष्ट स्वरूप है। इस प्रकार जिस प्रापणीय वस्तुको अनेक रूपोंमें कहा गया है, उसकी यहाँ एकता की गयी है। ऐसे ही चौदहवें अध्यायके सत्ताईसवें श्लोकमें भी 'ब्रह्म, अविनाशी, अमृत, शाश्वत धर्म और ऐकान्तिक सुखका आश्रय मैं हूँ' ऐसा कहकर भगवान्ने प्रापणीय वस्तुकी एकता की है।लोगोंकी ऐसी धारणा रहती है कि सगुण-उपासनाका फल दूसरा है और निर्गुण-उपासनाका फल दूसरा है।,इस धारणाको दूर करनेके लिये इस श्लोकमें सबकी एकताका वर्णन किया गया है। मनुष्योंकी रुचि, विश्वास और योग्यताके अनुसार उपासनाके भिन्न-भिन्न प्रकार होते हैं, पर उनके अन्तिम फलमें कोई फरक नहीं होता। सबका प्रापणीय तत्त्व एक ही होता है। जैसे भोजनके प्राप्त न होनेपर अभावकी और प्राप्त होनेपर तृप्तिकी एकता होनेपर भी भोजनके पदार्थोंमें भिन्नता रहती है, ऐसे ही परमात्माके प्राप्त न होनेपर अभावकी और प्राप्त होनेपर पूर्णताकी एकता होनेपर भी उपासनाओंमें भिन्नता रहती है। तात्पर्य यह हुआ कि उस परमात्माको चाहे सगुण-निराकार मानकर उपासना करें, चाहे निर्गुण-निराकार मानकर उपासना करें और चाहे सगुण-साकार मानकर उपासना करें, अन्तमें सबको एक ही परमात्माकी प्राप्ति होती है।

जो वह अव्यक्त अक्षर ऐसे कहा गया है उसी अक्षर नामक अव्यक्तभावको परम -- श्रेष्ठ गति कहते हैं। जिस परम भावको प्राप्त होकर ( मनुष्य ) फिर संसारमें नहीं लौटते वह मेरा परम श्रेष्ठ स्थान है अर्थात् मुझ विष्णुका परमपद है।

He states the agreement of Shruti regarding the stated Unmanifest Existence—with "Avyakta" (Unmanifest). He establishes its nature as the Supreme Goal—with "Yam prapya" (Having attained which).

That Unmanifest Existence shown here—He who is called "Akshara" (Imperishable) in the Shruti "By which one knows the True Imperishable Person" etc.; or that Imperishable Existence, Shrutis like "There is nothing beyond the Purusha... that is the Supreme Goal" call the "Supreme Goal"—he says this with "Yo'sau" (That which).

He clarifies the stated Supreme Goal-ness of the Supreme Person—with "Yam bhavam" (Which state/existence). He correlates the Shruti "That is the supreme abode of Vishnu" here—with "Taddhama" (That abode).

"Yo'sau" (That which)—is called "Avyakto'kshara" (Unmanifest Imperishable); "Tam ahuh" (They call that)—"Paramam gatim" (Supreme Goal). "This indeed is that Imperishable, O Gargi, which Brahmanas speak of, not gross not atomic..." (Brihadaranyaka 3.8.8); "In the administration of this Imperishable, O Gargi, sun and moon stand held" (3.8.9); "In this Imperishable indeed, O Gargi, is the Akasha woven warp and woof" (3.8.11); "There is nothing beyond the Purusha, that is the culmination, that is the supreme goal" (Katha 1.3.11)—such Shrutis call that very Unmanifest Existence named Akshara the "Parama"—excellent—"Gati"—Goal/Attainable.

"Yam prapya" (Attaining which)—attaining/going to which State/Existence, they do not return again for Samsara. They do not attain transmigration in the form of birth and death etc.

"Mama"—of Vishnu, of the Supreme Brahman; "Tat paramam"—most excellent; "Dhama"—Abode/State; from the Shruti "That is the supreme abode of Vishnu." In the Shruti and here, like "The head of Rahu" (where Rahu is the head), the Genitive case is by imagining difference even in non-difference. Therefore, I alone am the Supreme Abode named Liberation; this is the meaning.

The 'Unmanifest' (Avyakta) is the Lord (Bhagavan), because of the reference to "having attained Me" [Gita 8.15] regarding "attaining Whom they do not return." Also, because of the usage in the Garuda Purana: "The Unmanifest Supreme Vishnu."

'Dhāma' means essential nature (svarūpa), specifically the nature of effulgence (tejas). For it is stated: "The abode (gṛha) which is of the nature of effulgence is sung of as 'Dhāma' by the wise."

"Unmanifest" (Avyakta) means that which is not manifested; by this, the quality of being visible/perceptible is negated. "Imperishable" (Akshara) means that which pervades (aśnute); by this, the state of being void of the three types of limitations [space, time, and object] is stated.

That Entity is the supreme destination (Paramā Gati). The destination ending at the Brahma-loka is 'non-supreme' (aparamā), because it is an effect. But this is Supreme, because it is beyond cause and effect. The Shruti texts declare: "This is his supreme goal," etc.

Having attained which Entity, they do not return — they do not fall again into Samsara. "That" (Tat) — the use of the neuter gender here is in expectation of the predicate [the neuter word Dhāma]. That very [Entity] is the Supreme 'Dhāma' — meaning Light (Prakāśa) — of Me, Vishnu, which is untouched by limiting adjuncts (Upādhis); it is the Partless (Niṣkala) Brahman famous in the Shruti "That Supreme Abode of Vishnu."

That 'Unmanifest' is spoken of as the 'Imperishable' (Akshara) in verses like "But those who worship the Imperishable, the Indefinable, the Unmanifest" (Gita 12.3) and "The immutable is called the Imperishable" (Gita 15.16). The knowers of the Veda call Him the 'Supreme Goal'. This indeed is the 'Akshara' indicated by the word 'Supreme Goal' in the verse "Who departs leaving the body, he attains the Supreme Goal"; the meaning is — the Self (Atman) established in its own essential nature, separated from contact with matter (Prakriti).

Having attained whom — established in such a nature — they do not return, That is My 'Supreme Dhāma', meaning Supreme Place of Control (Niyamana-sthānam).

Non-sentient Prakriti is one place of control; the Jiva-Prakriti connected with that is the second place of control; and the liberated nature (Mukta-svarūpa), established in its own essence and separated from contact with non-sentient matter, is the 'Supreme Place of Control'; this is the meaning. And that is of the nature of non-return.

Alternatively, the word 'Dhāma' denotes Light (Prakāśa), and here Light implies Knowledge (Jñāna). Compared to the Self connected with Prakriti which has the nature of limited knowledge, the liberated nature is the 'Supreme Dhāma' because it is of the nature of unlimited knowledge.

However, the destination to be attained by the Knower (Jñāni) is extremely distinct from that; He states —

Showing proof for imperishability, He says—"Avyakta" (Unmanifest). The Existence which is Unmanifest—supersensuous, Imperishable—void of entry (birth) and destruction; which is called "Akshara" in Shrutis like "So from the Imperishable the universe arises here" (Mundaka 1.1.7); Shrutis like "There is nothing beyond the Purusha..." call That the "Supreme Goal"—the Attainable, the Human Goal.

He states the nature of Supreme Goal indeed—with "Yam prapya na nivartante" (Attaining which they do not return). And that is "Mama eva dhama"—My own Nature. In "Mama eva" (My own), the Genitive is figurative, like "Head of Rahu". Therefore I alone am the Supreme Goal; this is the meaning.

He explains the meaning of the two verses beginning with "Paraḥ" — with "Atha" etc. The intention is this: The non-return of those who have attained the Lord has already been stated. The Akshara (Imperishable) specified here as 'beyond' (para) the Unmanifest (Avyakta) must be the individual Self (Jiva) alone; because of the recognition (pratyabhijñā) from verses like "This is the lower nature; know My other nature [which is the Jiva]" [Gita 7.5]. And for those seeking Kaivalya (self-realization), non-return must be stated due to the absence of descent (return to Samsara). Therefore, these two verses are indeed devoted to that [Kaivalya].

Since the 'Unmanifest' (Prakriti) was the topic in the preceding context, here too the distinction of being 'beyond' (para) is from that very 'Avyakta'. And in relation to that, the connection is made with both words 'Para' (superior/beyond) and 'Anya' (other). There, to eliminate repetition, the word 'Para', through stating superiority, conveys the meaning of being a goal of human pursuit (Purushartha). And since the difference in essential nature is established by that very term, the word 'Anya' conveys the difference in kind (prakāra). Therefore, "He [the Jiva] and his difference in kind are of the nature of consciousness" is established by proof — with this intention, he says "Tasmāt" (Therefore), etc.

The word Bhāva here denotes 'entity' (padārtha) in general. It is not correct to parse the word as Vyakta (manifest), because of the statement "The Unmanifest is the Imperishable" (avyakto'kṣaraḥ) in this very context; and because the application of the word Vyakta to the Jiva is inappropriate as it is difficult to grasp — with this intention, he says "Kenachit" (By some...), etc.

(Objection:) The Avyakta status of the Jiva is improper because its manifestation (vykti) is established through perception, inference, and scripture as applicable; otherwise, there would be the contingency of it being like a 'flower in the sky' (non-existent). To this he says — "Svasaṃvedya" (Self-cognized), etc. The idea is that other proofs propound it only in a general way.

Regarding eternality, he recalls the reason stated in the Second Chapter — with "Utpatti..." (Because of being unfit for origin and destruction), etc. The word Bhūta here refers to the Great Elements (Mahābhūtas); since it is stated that he [the Jiva] remains 'situated in himself' even when they are destroyed, his eternality is obtained without effort.

In that context, 'having cause' and 'having effect' are established by the force of the intent of the word 'Sarva' (all) — with this intention, he says "Viyadādiṣu" (In ether/space, etc.), etc. The destruction that is contingent for the Jiva is to be negated, and the contingency arises here due to entering into perishable substances — just as when sesame seeds are being burned, the oil entered into them is also burned. Therefore, the meaning obtained by the force of the statement "when all beings are perishing" is stated as — "Tatra tatra sthito'pi" (Though situated there and there...), etc.

"Yaḥ sa sarveṣu" (That who in all...) — [Regarding "Mine" (Mama):] Since the statement of mere relationship is already established, and since a 'place' (sthāna) invariably depends on a 'occupant' (sthāni), the synonymous term for sthāna (place) which is the object of control (adhishtheya), as mentioned in texts like "Who dwelling in the self..." [Shatapatha Brahmana 14.6.5.30], is intended by the word Dhāma; he states this with "Niyamanasthānam" (Place of control), etc. Here, what is the lower place of control from which distinction is made by the word 'Parama' (Supreme)? To this he says — "Achetana..." (Inert...), etc.

Here, by the designation 'Supreme Abode' (Parama Dhāma), it is established that the subject is the purified Self; and thus, the impure Jiva is intended as the 'lower' one; he says this with "Tatsaṃsṛṣṭa" (Connected with that...), etc.

(Objection:) If the liberated one is also dependent on the Supreme Self, then he could be thrown into the pit of Samsara again by the independent Supreme Self? To this he says — "Taccha" (And that...), etc. The purport is this: Ignorance (Avidya) etc. are the cause of Samsara, not dependency (pāratantrya). Because Avidya etc. are destroyed, and the Lord's compassion etc. are natural, there is not even a scent of Samsara for the liberated one; this is the meaning. Or, the idea is that not only is the attainment of the Lord of the nature of non-return, but the attainment of the purified Self (Kaivalya) is also so, because of the absence of descent.

Dissatisfied with taking the adjective (Para/Parama) as referring to the 'dependent' in the sense of 'place of control', he gives another meaning — "Atha vā" (Or), etc. The word Dhāma is a synonym for Tejas (effulgence) and denotes light; how does it connect here? To this he says — "Prakāshaścha" (And light...), etc. He shows the resultant meaning of the adjective — with "Prakṛtisaṃsṛṣṭāt" (From that connected with Prakriti...), etc. In the view where it means Light — "That Supreme Light is Mine" — implies "It is subservient to Me" (mat-śeṣa-bhūtam) — this is the meaning of the sentence. Although "subservience to Himself" (sva-śeṣatva) was already stated earlier by "Apareyam" [Gita 7.5], etc., there it appears to refer only to the collective consciousness (samashti-chetana); but here, the subservience to Himself of even the liberated one is being stated, so there is no repetition.

पूर्व श्लोक में जिसे सनातन अव्यय भाव कहा गया है जो अविनाशी रहता हैं उसे ही यहाँ अक्षर शब्द से इंगित किया गया है। अध्याय के प्रारम्भ में कहा गया था कि अक्षर तत्त्व ब्रह्म है जो समस्त विश्व का अधिष्ठान है। ँ़ या प्रणव उस ब्रह्म का वाचक या सूचक है जिस पर हमें ध्यान करने का उपदेश दिया गया था। यह अविनाशी चैतन्य स्वरूप आत्मा ही अव्यक्त प्रकृति को सत्ता एवं चेतनता प्रदान करता है जिसके कारण प्रकृति इस वैचित्र्यपूर्ण सृष्टि को व्यक्त करने में समर्थ होती है। यह सनातन अव्यक्त अक्षर आत्मतत्त्व ही मनुष्य के लिए प्राप्त करने योग्य पररम लक्ष्य है।संसार में जो कोई भी स्थिति या लक्ष्य हम प्राप्त करते हैं उससे बारम्बार लौटना पड़ता है। संसार शब्द का अर्थ ही है वह जो निरन्तर बदलता रहता है। निद्रा कोई जीवन का अन्त नहीं वरन् दो कर्मप्रधान जाग्रत अवस्थाओं के मध्य का विश्राम काल है उसी प्रकार मृत्यु भी जीवन की समाप्ति नहीं है। प्रायः वह जीव के दो विभिन्न शरीर धारण करने के मध्य का अव्यक्त अवस्था में विश्राम का क्षण होता है। यह पहले ही बताया जा चुका है कि ब्रह्मलोक तक के सभी लोक पुनरावर्ती हैं जहाँ से जीवों को पुनः अपनी वासनाओं के क्षय के लिए शरीर धारण करने पड़ते हैं। पुनर्जन्म दुःखालय कहा गया है इसलिए परम आनन्द का लक्ष्य वही होगा जहाँ से संसार का पुनरावर्तन नहीं होता।प्रायः वेदान्त के जिज्ञासु विद्यार्थी प्रश्न पूछते हैं कि आत्मसाक्षात्कार के पश्चात् पुनरावर्तन क्यों नहीं होगा यद्यपि ऐसा प्रश्न पूछना स्वाभाविक ही है तथापि वह क्षण भर के परीक्षण के समक्ष टिक नहीं सकता। सामान्यतः कारण की खोज उसी के सम्बन्ध में की जाती है जो वस्तु उत्पन्न होती है या जो घटना घटित होती हैं और न कि उसके सम्बन्ध में जो अनुत्पन्न या अघटित है कोई मुझे उत्सुकता से यह नहीं पूछता कि मैं अस्पताल में क्यों नहीं हूँ जबकि अस्पताल में जाने पर उसका कारण जानना उचित हो सकता है। हम यह पूछ सकते हैं कि अनन्त ब्रह्म परिच्छिन्न कैसे बन गया परन्तु इस प्रश्न का कोई औचित्य ही सिद्ध नहीं होता कि अनन्त वस्तु पुनः परिच्छिन्न क्यों नहीं बनेगी यह प्रश्न अत्युक्तिक इसलिए है कि यदि वस्तु अनन्तस्वरूप है तो वह न कभी परिच्छिन्न बनी थी और न कभी भविष्य में बन सकती है।एक छोटीसी बालिका को हम वैवाहिक जीवन के शारीरिक और भावुक पक्ष के सुखों का वर्णन करके नहीं बता सकते हैं और न समझा सकते हैं। उसमें उस विषय को समझने की शारीरिक और मानसिक परिपक्वता नहीं होती। बचपन में वह केवल यह चाहती है कि उसकी माँ उसका विवाह करे परन्तु वही बालिका युवावस्था में पदार्पण करने पर उस विषय को समझने योग्य बन जाती है। इसी कारण अन्तःकरण की अशुद्धि रूप गोबर के ढेर के अशुद्ध वातावरण में पड़ा हुआ व्यक्ति खुले आकाश में मन्दमन्द प्रवाहित समीर की सुगन्ध को कभी नहीं जान सकता। जब वह व्यक्ति उपदिष्ट ध्यानविधि के अभ्यास से उपाधियों के साथ हुए मिथ्या तादात्म्य को दूर कर देता है तब वह अपने शुद्ध अनन्तस्वरूप का साक्षात् अनुभव करता है। स्वप्न से जागने पर ही स्वप्न के मिथ्यात्व का बोध होता है अन्यथा नहीं और एक बार जाग्रत् अवस्था में आने के पश्चात् स्वप्न के सुख और दुःख के प्रभाव से मनुष्य सर्वथा मुक्त हो जाता है।यहाँ शुद्ध चैतन्यस्वरूप आत्मा को महर्षि व्यास जी ने काव्यात्मक शैली द्वारा श्रीकृष्ण के निवास स्थान के रूप में वर्णित किया है तद्धाम परमं मम। अनेक स्थलों पर यह स्पष्ट किया गया है कि गीता में भगवान् श्रीकृष्ण मैं शब्द का प्रयोग आत्मस्वरूप की दृष्टि से करते हैं। अतः यहाँ भी धाम शब्द से किसी स्थान विशेष से तात्पर्य नहीं वरन् उनके स्वरूप से ही है। यह आत्मानुभूति ही साधक का लक्ष्य है जो उसके लिए सदैव उपलब्ध भी है। ध्यान द्वारा परम दिव्य पुरुष की प्राप्ति के प्रकरण में इसका विस्तृत वर्णन किया जा चुका है।अब उस परम धाम की उपलब्धि का साक्षात् उपाय बताते हैं --

From all worlds there is return, but not having attained Me, the Supreme Lord—He clarifies this—from "Para" etc. up to "Pratishthitam".

The Vasudeva-principle is devoid of the calculation of Time of the stated kind. "Vyaktam" (Manifest)—pervading all; even being the Reality, it is "Avyaktam" (Unmanifest) due to being difficult to attain. And that it is attainable by devotion was stated before.

And this universe situated in That; which indeed is of imperishable nature, always being thus. There, what is the meaning of the word "Punah" (Again) and the word "Avritti" (Return)? For that (return) depends on the interruption of that nature in between. And for Sri Parameshwara—who is Eternal, Transcendent to the Universe, Non-different from the Universe, the Foundation of the Universe, and whose nature is Supreme Consciousness and Independence—the attainment of that state (of return) [is not possible]; by which any interruption of nature at any time [could be imagined].

Therefore, it was rightly said "But having attained Me" (8.16).

Now, to establish what was stated—that the one named 'Avyakta' is the Self [Supreme Soul]—He says "Avyakta" etc. Because the meaning stated in "Having attained Me" (mām upetya) [Gita 8.15-16]—namely, "attaining Whom they do not return"—is referred to [here] with the 'Avyakta' as the subject.

Not only is the word 'Avyakta' taken to mean the Lord on the strength of reasoning, but it is also directly expressive (vācaka) of Him; thus he says "Avyaktam" [referring to scriptural citations like 'The Unmanifest Supreme Vishnu'].

(Objection:) How then is it spoken of by the Lord as His own abode (dhāma)? To this he says "Dhāma" etc.

The Existence which is spoken of here (in 8.20) as 'Unmanifest' and 'Imperishable'; and elsewhere too in Shrutis and Smritis; that Existence, the Shrutis and Smritis like "There is nothing beyond the Purusha, that is the culmination, that is the supreme goal" (Katha 1.3.11) speak of.

"Paramam"—the Goal which is void of origin and destruction, self-luminous, of the nature of supreme bliss; the resting place (culmination) of human endeavor.

Having attained which Existence they do not return again for Samsara; that Abode—Nature—is "Mama"—of Vishnu—"Paramam"—most excellent.

"My Abode"—the genitive is by imagining difference like "Head of Rahu". Therefore I alone am the Supreme Goal; this is the meaning.

Thus having stated the nature of the Unmanifest (Avyakta) and the Supreme (Para), He distinguishes it for the sake of knowledge — with "Avyakta" etc. The "Avyakta" — meaning unmanifest, the Entity which is impossible to know [by senses] — is the "Akshara" (Imperishable); it does not perish (kṣarati) nor waver; it is described as being a part of My feet. That Akshara, the knowers of the Vedas etc. call the "Supreme Goal" (paramāṃ gatim), meaning the goal of the Supreme to be inferred.

(Objection:) Why do they call it the Supreme Goal? Raising this doubt, He says — "attaining whom they do not return." Having attained which place they do not return, i.e., do not become subject to rebirth, therefore they speak of it so.

That it is such is due to its connection with Him; He states this with "Tat" (That). That, which is of the nature of Akshara, is My Supreme (parama) i.e., excellent, 'Dhāma' meaning Abode (gṛha). The purport is that because it is My Abode, there is no return.

That which has been called the "Unmanifest Imperishable" (Avyakta Akshara) — that very Unmanifest Entity named Akshara, they call the Supreme (paramāṃ i.e., excellent) Goal.

Having attained — having gone to — which Supreme Entity they do not return to Samsara, "That" (Tat) Dhāma — meaning Abode/State — is the Supreme (parama i.e., excellent) [Abode]; it is the Supreme Abode (Parama Pada) of Me, Vishnu; this is the meaning.

The means for its attainment is stated —

Nevertheless, He is called 'Unmanifest' (Avyakta) and 'Imperishable' (Akshara). By the word 'Avyakta', neither the individual soul (Jiva) nor primordial nature (Prakriti) is to be denoted; because it is stated, "attaining whom they do not return," and such a state is impossible for the Jiva, etc. [inherently]; and if that were so, there would be the contingency of [the Jiva being] eternally liberated, leading to the futility of scriptures, spiritual practices, etc.

Therefore, for those on the path of Knowledge, the attainment of That [Akshara] alone is Liberation; He states this with "They call Him the Supreme Goal."

And He states that It is the foundational abode of Me, the Supreme Person (Purushottama) — with "My Supreme Abode." It is the world of Vaikuntha and the Effulgence consisting of Light. Based on statements like "Brahman is Truth, Knowledge, Infinite, the Eternal Light,"

and [from Srimad Bhagavatam] "They were led to the pool of Brahman, submerged, and lifted by Krishna, they saw the world of Brahman";

[it follows that] It is the Self separated from elemental nature, beyond the Gunas, the support of heaven and earth, of infinite forms, of immeasurable bliss, the shelter of all Dharmas, having the Purusha as its nature [or ruler], denoted by the word Brahman, the Imperishable (Akshara), the spiritual form (adhyātma-rūpa), and the Abode of Purushottama. This is confirmed by the sentence: "They call that Akshara Brahman the cause of all causes... the supreme abode of Vishnu, the Great Soul personified."

This [Akshara] is attainable by Knowledge accompanied by spiritual practice (Sadhana); "but I am not like that [attainable by mere Sadhana], because I am attainable by causeless devotion (Ahaituki Bhakti)" — this is what He implies.

अव्यक्तः unmanifested? अक्षरः imperishable? इति thus? उक्तः called? तम् That? आहुः (they) say? परमाम् the highest? गतिम् goal (path)? यम् which? प्राप्य having reached? न not? निवर्तन्ते return? तत् that? धाम abode (place or state)? परमम् highest? मम My.Commentary Para Brahman is called the Unmanifested because It cannot be perceived by the senses. It is called the Imperishable also. It is allpervading? allpermeating and interpenetrating. Para Brahman is the highest Goal. There is nothing higher than It. This is the true nondual state free from all sorts of limiting adjuncts. The attainment of Brahmaloka (the region of the Creator) etc.? is inferior to this. Only by realising the Self is one liberated from Samsara. (Cf.XII.3?XV.6)

He Himself who has been uktah, meantioned; as avyaktah, Unmanifest; the aksarah, Immutable; ahuh, they call; tam, Him-that very unmanifest Reality which is termed as the Immutable; the paramam, supreme; gatim, Goal. Tat, That; is the paramam, supreme; dhama, abode, i.e. the supreme State; mama, of Mine, of Visnu; yam prapya, reaching which Reality; na nivartante, they do not return to the worldly state.
The means for gaining That is being stated:

Superior, as an object of human end, to this unmanifest (Avyakta), which is inanimate Prakrti, there is another state of being, of a kind different from this, but also called Avyakta. It has only knowledge-form and is also unmanifest. It is the self, Atman. It is unmanifest because It cannot be apprehended by any means of knowledge (Pramanas). The meaning is that Its nature is unie and that It can be known only to Itself. That is, It can be understood only vaguely in the ordinary ways of knowing. It is eternal, namely, ever-enduring, because It is not subject to origination and annihilation. In texts like 'For those who meditate on the imperishable, undefinable, the unmanifest' (12.3) and 'The imperishable is called the unchanging' (15.16) - that being the self. It has been called the unmanifest (Avyakta) and imperishable (Aksara); when all material elements like ether, etc., with their causes and effects are annihilated, the self is not annihilated in spite of It being found alone with all the elements. [The elements are what constitute the bodies of beings.]
The knowers of the Vedas declare It as the highest end. The meaning is that the imperishable entity which has been denoted by the term 'highest goal' in the passage, 'Whosoever abandons the body and departs (in the manner described) reaches the highest state (Dhama)' (8.13), is the self (Atman) abiding in Its essential nature free from the contact with the Prakrti. This self, which abides thus in Its essential nature, by attaining which It does not return, - this is My 'highest abode,' i.e., is the highest object of My control. The inanimate Prakrti is one object of My control. The animate Prakrti associated with this inanimate Prakrti is the second object of My control. The pristine nature of the freed self, free from contact with inanimate matter, is the highest object of My rule. Such is the meaning. This state is also one of non-return to Samsara. Or the term 'dhama' may signify 'luminosity'. And luminosity connotes knowledge. The essential nature of the freed self is boundless knowledge, or supreme light, which stands in contrast to the shrunken knowledge of the self, when involved in Prakrti. [The description given above is that of Kaivalya, the state of self-luminous existence as the pure self].
Sri Krsna now teaches that the object of attainment for the Jnanin, is totally different from this: