Bhagavad Gita Chapter 14, Verse 27

English Translation

For I am the Abode of Brahman-the indestructible and immutable, the eternal, the Dharma and absolute Bliss.

Detailed Commentary

Commentary: *Brahmaṇo hi pratiṣṭhāham* – I am the *pratiṣṭhā* (foundation) and *āśraya* (abode) of Brahman. This implies my non-duality with Brahman. Just as blazing fire is manifest (*sākāra*) and the fire residing in wood, etc., is unmanifest (*nirākāra*), these are two forms of fire, but essentially, fire is one. Similarly, Bhagavān is in the manifest form and Brahman is in the unmanifest form. These two forms are from the perspective of devotees' *upāsanā* (worship), but in essence, Bhagavān and Brahman are one. Just as food has a fragrance and a taste—from the perspective of the nose, there is fragrance; from the perspective of the tongue, there is taste, but the food is one. Similarly, from the perspective of *Jñāna* (knowledge), there is Brahman; and from the perspective of *Bhakti* (devotion), there is Bhagavān. But in essence, Bhagavān and Brahman are one. There is no difference between Bhagavān Krishna and Brahman. Rather, Bhagavān Krishna Himself is Brahman, and Brahman is Bhagavān Krishna. In the Gita, Bhagavān has also used the word Brahman for Himself – *Brahmaṇyādhāya karmāṇi* (5.10) – and He has also referred to Himself as *avyaktamūrti* (the unmanifest form) – *Mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā* (9.4). The import is that the manifest (*sākāra*) and the unmanifest (*nirākāra*) are one, not two. *Amṛtasyāvyayasya ca* – I am the abode of the imperishable Amrita (nectar of immortality), and my abode is the imperishable Amrita. The import is that the imperishable Amrita and I are not separate, but one. The attainment of this imperishable Amrita is what Bhagavān has referred to with the phrase *amṛtam aśnute* (13.12, 14.20). *Śāśvatasya ca dharmasya* – I am the basis of the eternal Dharma (*Sanātana Dharma*), and my basis is the eternal Dharma. The import is that *Sanātana Dharma* and I are not separate, but one. *Sanātana Dharma* is my very form (*svarūpa*). In the Gita, Arjuna has described Bhagavān as the protector of *śāśvatadharma* (11.18). Bhagavān also takes *avatāra* (incarnation) to protect *Sanātana Dharma* (4.8). *Sukhasyaikāntikasya ca* – I am the basis of absolute bliss (*ekāntika sukha*), and my basis is absolute bliss. That is, my very form (*svarūpa*) is absolute bliss. Bhagavān has called this absolute bliss as *akṣaya sukha* (imperishable bliss, 5.21), *ātyantika sukha* (supreme bliss, 6.21), and *atyanta sukha* (ultimate bliss, 6.28). In this verse, the words *Brahmaṇaḥ*, *Amṛtasya*, etc., use the Genitive case (*ṣaṣṭhī vibhakti*) to express non-difference (*abhinnatā*), similar to the 'head of Rāhu'. The import is that in the usage 'head of Rāhu', Rāhu is not separate and the head is not separate; rather, the name of Rāhu is the head, and the name of the head is Rāhu. Similarly here, Brahman, imperishable Amrita, etc., are Bhagavān Krishna, and Bhagavān Krishna is Brahman, imperishable Amrita, etc. Call it Brahman, or call it Krishna; and call it Krishna, or call it Brahman. Call it imperishable Amrita, or call it Krishna; and call it Krishna, or call it imperishable Amrita. Call it *śāśvata Dharma*, or call it Krishna; and call it Krishna, or call it *śāśvata Dharma*. Call it *ekāntika sukha* (absolute bliss), or call it Krishna; and call it Krishna, or call it *ekāntika sukha* – it is the same thing. There is no relationship of support and supported (*ādhāra-ādheya bhāva*) here; it is one single essence (*tattva*). Therefore, it is true that by worshipping Bhagavān, one attains Brahman. Thus, with the chanting of the divine names 'Om Tat Sat', in the *Śrīmad Bhagavad Gītopaniṣad*, which is the scripture of Brahman-knowledge (*Brahmavidyā*) and the science of Yoga (*Yogaśāstra*), in the dialogue between Śrī Kṛṣṇa and Arjuna, the fourteenth chapter named *Guṇatrayavibhāgayoga* (The Yoga of the Division of the Three Guṇas) concludes.