Bhagavad Gita Chapter 15, Verse 6

English Translation

Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.

Detailed Commentary

न तद्भासयते सूर्यो न शशांकः न पावकः — The sun does not illumine that, nor the moon, nor fire. In the visible cosmos, there is nothing as luminous or radiant as the sun. Even that sun cannot illumine the Supreme Abode; how then could the moon and fire, which are themselves illumined by the sun, light it up? In the twelfth verse of this very chapter, Bhagavan will clarify that the brilliance in the sun, moon, and fire is His alone. Receiving light from Him, they illumine the material world. Therefore, how can the Supreme Abode, which is the very Swarupa (essence) of the Paramatma and from whom these receive their light, be illumined by them? The essence here is that the Paramatma-tattva is Chetana (conscious), while the sun, moon, and fire are Jada (insentient or material). These sun, moon, and fire successively illumine the eyes, mind, and speech. These three (eyes, mind, and speech) are also Jada. Therefore, that Paramatma-tattva cannot be seen with the eyes, contemplated by the mind, or described by speech, because the conscious Paramatma-tattva cannot be experienced through Jada elements. That Chetana (illumining) Tattva is always fully pervading all these illumined objects. In that Tattva, there is no ego of its own illuminating power. The conscious Jivatma, being an Aṃsha of Paramatma, is also Swaroopa of light itself; therefore, Jada objects (mind, intellect, senses, etc.) cannot illumine it either. The purpose of Jada objects like the mind, intellect, and senses is merely to sever the connection with Jadata (materiality) by serving others in the name of Bhagavan. It is important to note that here the sun is not viewed as Bhagavan or a deity, but merely as a luminous object. The implication is that the sun is supreme among radiant elements; hence, the discussion is not just about the sun, but about all luminous elements like the moon, etc. For example, in the thirty-seventh verse of the tenth chapter, Bhagavan says, "Among the Vrishnis, I am Vasudeva" (Gita 10.37); there, Vasudeva is described not as Bhagavan, but as the most excellent man of the Vrishni clan. यद गत्वा न निवर्तन्ते तद्धाम परमं मम — The Jiva is an Aṃsha (part) of Paramatma. Until it attains its अंशी (whole, the Paramatma), its cycle of transmigration (Avagaman) cannot cease. Just as the waters of rivers attain stability only upon meeting their अंशी, the ocean, so too the Jiva attains true, lasting peace only upon meeting its अंशी, Paramatma. In reality, the Jiva is non-different from Paramatma, but due to its (assumed) association with the world, it is forced to enter higher and lower species. Here, the word Param Dhama (Supreme Abode) denotes both the abode of Paramatma and Paramatma Himself. This Param Dhama is of the nature of light. Just as the sun is situated in its specific place and also pervades everywhere as light, meaning the sun and its light are mutually non-different, so too the Param Dhama and the all-pervading Paramatma are mutually non-different. Due to the differing beliefs of devotees, Brahmaloka, Saketa Dhama, Goloka Dhama, Devi Dwipa, Shivloka, etc., are all different names for the same Param Dhama. This Param Dhama is Chetana (conscious), Gyan Swaroopa (of the nature of knowledge), Prakash Swaroopa (of the nature of light), and Paramatma Swaroopa (of the nature of Paramatma). This imperishable Supreme State (Param Pad) is equally pervading in all as the Atman. Therefore, in essence, we are already situated in that Supreme State, but due to identification, possessiveness, and desires towards Jadata (like the body), we are not experiencing its attainment or our natural state within it. The previous verse described Bhagavan's Supreme Abode, stating that having attained it, Jivas do not return to the world. As an elaboration of this, the subsequent verse, while declaring the Jivatma (His Aṃsha) to be non-different from Him (just like the Param Dhama), explains with reasons what error the Jiva is making that prevents it from experiencing the Paramatma-Swaroopa Param Dhama which it has eternally attained.