Bhagavad Gita Chapter 8, Verse 16

English Translation

O Arjuna, all the worlds together with the world of Brahma are subject to return. But, O son of Kunti, there is no rirth after reaching Me.

Detailed Commentary

8.16. Explanation: "Ābrahmabhuvanāl lokāḥ punarāvartino'rjuna" – O Arjuna, all the worlds, right up to Brahma-loka, are subject to return. This means that all beings residing in Brahma-loka and the worlds below it must return once the merits (punya) that brought them there are exhausted. Among all worlds, Brahma-loka is considered the highest. Consider a king on Earth whose kingdom is prosperous with wealth and grains, whose wife, children, and family are favorable, who is in his youth, and whose body is free from disease – this is considered the complete happiness of Mrityu-loka (the mortal world). The happiness of the Martya Devas (mortal gods) is a hundred times greater than the happiness of Mrityu-loka. Martya Devas are those who attain Deva-loka (heavenly realms) through meritorious deeds and return to Mrityu-loka when their merits are exhausted (Gita 9.21). A hundred times greater than their happiness is that of the Ājāna Devas; these Devas are formed at the beginning of a kalpa (cosmic cycle) and remain Devas until the end of that kalpa. A hundred times greater than the happiness of the Ājāna Devas is that of Indra's loka (Indra's realm), and a hundred times greater than Indra's happiness is that of Brahma-loka. Infinitely greater than the happiness of Brahma-loka is the bliss of a Bhagavat-prāpta Tattvajña Jīvanmukta Mahāpuruṣa (a great soul, enlightened and liberated while living, who has attained God). The essence here is that happiness from Earth to Brahma-loka is limited, transient, and perishable. However, the happiness of attaining Bhagavan (God) is infinite, boundless, and imperishable. This happiness is never destroyed. Even if infinite Brahmas and universes cease to exist, the joy of attaining Paramatma (the Supreme Self) is not destroyed; it remains eternal. One meaning of 'punarāvartinaḥ' (subject to return) is also that these beings, being eternal, are a part of Paramatma. Until these eternal essences attain Paramatma, no matter how high the worlds they reach, they must return from there. Therefore, even those who go to higher worlds like Brahma-loka are subject to rebirth (punarjanma). There is a naive notion that merely by the darshan (sight) of saints, devotees, and Jīvanmuktas, a being achieves welfare. And since Brahma-ji himself is a devotee, why don't those who go to Brahma-loka attain liberation through the darshan of Brahma-ji? The solution to this is that the greatness of the company and contemplation of saints is meant for humans in Mrityu-loka, because the human body is exclusively for attaining Bhagavan. Here, if any means of liberation is found, they become liberated. However, in other worlds, such an entitlement does not exist; hence, liberation there is not possible. A special point: The individual soul (jīva) is a part of Paramatma – 'mamaivāṁśaḥ' (My eternal fragment) – and the abode from which one does not return after going is the supreme abode of Paramatma – 'yad gatvā na nivartante tad dhāma paramaṁ mama' (that, having gone to which, one does not return, is My supreme abode). Yet, why does the jīva return after death? Just as someone goes to a satsang (spiritual assembly) and leaves when the time is up, but if they accidentally leave an item there, they must return to retrieve it. Similarly, due to the attachment (mamata) this jīva has to certain things, it must return after death because of that mamata. Because of that mamata, it abandons one body and takes birth in another. Bhagavan has stated that the cause of birth in higher and lower species is attachment to the guṇas (qualities of material nature) – 'kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu' (13.21). Whoever maintains attachment to the world will inevitably have to return. "Mām upetya tu Kaunteya punarjanma na vidyate" – Those who go up to Brahma-loka must take rebirth again; but, O Kaunteya, upon universally attaining Me, there is no rebirth. Because I am beyond time (kālātīta); therefore, upon attaining Me, they too become kālātīta. Here, 'mām upetya' means to have My darshan, to realize My true nature (svarūpa), and to enter into Me (Gita 11.54). Why is there no rebirth upon attaining Me? Because the jīva is My part, and My supreme abode (Parama-dhāma) is its true home. A special point: There are two types of people who go to Brahma-loka. Firstly, those who perform meritorious deeds with the goal of experiencing the happiness of Brahma-loka. Secondly, those who are eager for the attainment of Paramatma, but do not achieve it while still in their physical bodies. These individuals go to Brahma-loka and attain liberation along with Brahma-ji during the Mahāpralaya (Great Dissolution). This is known as 'krama-mukti' (gradual liberation). Arjuna's question was, "How are You to be known at the time of death?" Bhagavan answered this in the fifth shloka. It is proven by the nine shlokas of this chapter that Bhagavan Shri Krishna is the supreme, complete Paramatma. Attaining complete love (samagra prema) is indeed the ultimate human endeavor (parama puruṣārtha). Connection: The reason for return (punarāvataraṇa) is explained in the next shloka.