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Bhagavad-gītā 8.16

आब्रह्मभुवनाल्ल‍ोका: पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६ ॥
ā-brahma-bhuvanāl lokāḥ
[aa-brahma-bhuvanaal lokaah]
punar āvartino ’rjuna
[punar aavartino ’rjuna]
mām upetya tu kaunteya
[maam upetya tu kaunteya]
punar janma na vidyate
[punar janma na vidyate]
Word-for-word
ā - brahma - bhuvanāt — up to the Brahmaloka planet lokāḥ — the planetary systems punaḥ — again āvartinaḥ — returning arjuna — O Arjuna mām — unto Me upetya — arriving tu — but kaunteya — O son of Kuntī punaḥ janma — rebirth na — never vidyate — takes place .
Blended reading (Sanskrit + English inline)
ā-brahma-bhuvanāl lokāḥ
ā - brahma - bhuvanāt
up to the Brahmaloka planet
lokāḥ
the planetary systems
punar āvartino ’rjuna
punaḥ
again
āvartinaḥ
returning
mām upetya tu kaunteya
punar janma na vidyate
arjuna
O Arjuna
mām
unto Me
upetya
arriving
tu
but
kaunteya
O son of Kuntī
punaḥ janma
rebirth
na
never
vidyate
takes place .
Important Words
  • ā - brahma - bhuvanāt — up to the Brahmaloka planet
    Ā (up to) + brahma-bhuvana (the world of Brahmā). An ablative compound: 'starting all the way from Brahmaloka downward'. Kṛṣṇa names the highest material destination explicitly to forestall the misunderstanding that 'higher planets' might mean liberation.
  • punaḥ āvartinaḥ — returning
    Punaḥ (again) + āvartin (turning, returning) — agentive. 'Those who turn-back-again'. Every planet in the material register is characterized by this returning-property. The cosmos is a wheel (āvarta) by its very nature.
  • mām upetya — arriving unto Me
    Same verb as in 8.15 — upa + i. 'Having come to Me'. Kṛṣṇa repeats the verb to drive home the contrast: every other arrival is followed by a return; arrival at Me is not.
  • kaunteya — O son of Kuntī
    Vocative. Kṛṣṇa uses the maternal lineage name again. As in 8.6, where the topic was the bhāva that crosses lifetimes, the maternal name is foregrounded at verses about lineage and rebirth.
  • punaḥ janma — rebirth
    Same compound as in 8.15. The Gītā states the negation twice in two verses — punaḥ janma na vidyate — re-birth does not take place. The doubling is emphatic, not redundant.
  • na vidyate — never takes place
    Vidyate from vid (here in the passive sense, 'is found, exists'). 'Is not found' — there is no such thing in that destination. Negation by absence, not by prohibition: there is simply no rebirth to be found there.
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Even the highest cosmic realm — brahmaloka — is no permanent refuge: all worlds up to it recycle. The contrast 'māṁ upetya tu' (but, attaining Me) sets devotion's destination apart from every cosmological reward. The double vocative 'arjuna … kaunteya' lends gravity.
Further notes (विवरण · Vivaraṇa)
The prefix 'ā' with abl. forms a 'reaching-up-to' construction: every realm 'up to' Brahmā's is in saṁsāra. This radicalizes the Vedic kāmya-karma tradition: even the brahmaloka of Upaniṣadic upāsanā is finally a return-ticket. Only 'mām upetya' yields the no-return state. Sets up 8.17-19's cosmological exposition explaining why brahmaloka itself dissolves.
Prose order (अन्वय · Anvaya)
हे अर्जुन! आ-ब्रह्म-भुवनात् लोकाः पुनः-आवर्तिनः [सन्ति]। हे कौन्तेय! माम् उपेत्य तु पुनः जन्म न विद्यते।
he arjuna! ā-brahma-bhuvanāt lokāḥ punaḥ-āvartinaḥ [santi]| he kaunteya! mām upetya tu punaḥ janma na vidyate|
O Arjuna, all worlds up to the realm of Brahmā are subject to return. But, O son of Kuntī, having attained Me there is no rebirth.
Word split (पदच्छेद · Padaccheda)
आ-ब्रह्म-भुवनात् लोकाः पुनः-आवर्तिनः अर्जुन । माम् उपेत्य तु कौन्तेय पुनः जन्म न विद्यते ॥
ā-brahma-bhuvanāt lokāḥ punaḥ-āvartinaḥ arjuna | mām upetya tu kaunteya punaḥ janma na vidyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
आ-ब्रह्म-भुवनात् ā-brahma-bhuvanāt आ (prep.) + ब्रह्मन् (m.) + भुवन (n.) abl.sg. (ablative singular), avyayībhāva cpd. (compound) '(reaching) up to brahmaloka' up to Brahmā's realm
लोकाः lokāḥ लोक (m.) nom.pl. (nominative plural) worlds
पुनः-आवर्तिनः punaḥ-āvartinaḥ पुनर् (ind. (indeclinable)) + आवर्तिन् (adj., -in suffix) nom.pl. (nominative plural)m. 'returning-again' subject to return
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
उपेत्य upetya उप + √इ abs. (lyap) having attained
तु tu ind. (indeclinable), contrastive but
कौन्तेय kaunteya कुन्ती (f.) + अपत्य voc.sg. (vocative singular)m. O son of Kuntī
पुनः punaḥ ind. (indeclinable) again
जन्म janma जन्मन् (n.) nom.sg. (nominative singular) birth
न na ind. (indeclinable), negation not
विद्यते vidyate √विद् pass. (passive)/ātm. (ātmanepada / middle voice) pres. (present) 3sg. 'is found' exists
Purport

All kinds of yogīs – karma, jñāna, haṭha, etc. – eventually have to attain devotional perfection in bhakti-yoga, or Kṛṣṇa consciousness, before they can go to Kṛṣṇa’s transcendental abode and never return. Those who attain the highest material planets, the planets of the demigods, are again subjected to repeated birth and death. As persons on earth are elevated to higher planets, people on higher planets such as Brahmaloka, Candraloka and Indraloka fall down to earth. The practice of sacrifice called pañcāgni-vidyā, recommended in the Chāndogya Upaniṣad, enables one to achieve Brahmaloka, but if, on Brahmaloka, one does not cultivate Kṛṣṇa consciousness, then he must return to earth. Those who progress in Kṛṣṇa consciousness on the higher planets are gradually elevated to higher and higher planets and at the time of universal devastation are transferred to the eternal spiritual kingdom. Baladeva Vidyābhūṣaṇa, in his commentary on Bhagavad-gītā, quotes this verse: brahmaṇā saha te sarve samprāpte pratisañcare parasyānte kṛtātmānaḥ praviśanti paraṁ padam “When there is devastation of this material universe, Brahmā and his devotees, who are constantly engaged in Kṛṣṇa consciousness, are all transferred to the spiritual universe and to specific spiritual planets according to their desires.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. O Arjuna, all persons including the inhabitants of Brahmaloka take birth again. But having attained Me, O son of Kuntī, a person does not take birth again.
Commentary

All jīvas take rebirth even if they have great puṇyas. But My devotees do not take such rebirth. Even the inhabitants of the planet of Brahmā (ā-brahma-bhuvanāl lokāḥ) take rebirth.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. O Arjuna, all those up to the inhabitants of Brahma-loka take birth again. But having attained Me, O son of Kuntī, that person does not take birth again.
Commentary

Though those who do not worship Me may attain svarga loga by their particular karmas, they fall from those worlds. The letter ā (bringing towards) with brahma here means that they attain worlds up to and including Brahma-loka. All the jīvas residing in svarga and other planets, along with those on Brahma loka, return to the earth and take birth after exhausting their karmas. The Lord repeats the words mām upetya mentioned in the first line of the previous verse to strengthen His statement. Attaining Me, those pure devotees do not take birth again. This should be understood. Those who attain Brahma-loka by sacrificing themselves at death through knowledge of the five fires [Note: This is mentioned in the commentary on verse 3.] will fall after the completion of their enjoyment. But those who are saniṣtha devotees of the Supreme Lord, [Note: These are devotees who are dedicated to the Lord but have some interest in experiencing the higher planets. At the end of chapter 6 Baladeva has said that the saniṣṭḥas follow the path of niṣkāma karma yoga, followed by aṣṭaṅga yoga to achieve liberation. They follow prescribed karmas without interest in results, only to realize ātmā and paramātmā, and after realization still perform the karmas, with desire to see svarga only to serve the Lord and see the worlds created by the Lord. Eventually he transcends all of this. Even the nirapekṣa devotee may go to svarga, but this is a test, to see if he has true detachment. This is explained in Govinda Bhāṣya 3.4.33.] experiencing one after the other all the different planets, do not fall after going there. With the destruction of those planets they, along with the ruler of the planet, go to the Supreme Lord’s planet. Smṛti says: brahmaṇā saha te sarve samprāpte pratisañcare parasyānte kṛtātmānaḥ praviśanti paraṁ padam Those who are on Brahma-loka with exalted status at the time of dissolution go directly to the supreme abode, along with Lord Brahmā. Kurma Purāṇa 1.11.284

Bhūrijana Dāsa Gauḍīya
Commentary

'Mam upetya'. These words are also repeated in verse 15. Generally, in sanskrit, repetition is not value. Whenever there is repetition there is a great purpose behind it. Mam upetya means 'after achieving Me'. Krsna is explainning this because He wants the devotees to understand that they shouldn't become bewildered by the desire to go to the heavenly planets. Therefore He explains:'a‑brahma bhuvanal lokah...' "After achieving Me, one doesn't have to go through this horrible cycle of birth and death again." There is no other situation that will satisfy the soul. Therefore hearing this 'from the highest position in the material world, to the lowest position ‑ everywhere is a place of misery.", the dev should wipe out from their consciousness any other desire except 'mam upetya', achieving Krsna, obtaining Him. Now, to fix in our consciousness, the differences between the material and spiritual worlds, Krsna explains the next section, comparing the material and spiritual worlds.

[ E. COMPARING THE MATERIAL AND SPIRITUAL WORLDS (8. 17‑22) 1 . In this material world, living entities appear during each million‑year long day of Brahma and are vanquished during each night. (17‑19) ]

Here is the benefit of leaving the material world.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Krishna glorifies the Supreme abode, by contrasting it to material world

From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place.
But one who attains to ‘My’ abode, never takes birth again
Focus of Learning

(a) To come to “Krishna consciousness is must” if you want to go to Krishna’s abode

All other yogis have to come to this level

(b) What about heaven – It is a place of return (birth, old-age, disease, death)

(c) How to achieve Brahmaloka - By Panchagni-vidya of sacrifice (Chandogya Upanisad)

(d) Fate on Brahmaloka-If we do not cultivate Krishna Consciousness, we must return to earth.

(e) Scope of progress on higher planets – If they progress in Krishna consciousness, can gradually

elevate to

Higher and higher planets
Can they go to Spiritual sky – if perfect in Krishna consciousness, can go to spiritual kingdom at universal devastation (Ref. Sridhar Swami quoted)

(a) Text 8.15 refers to “Personalist devotees” of the Supreme Lord Krishna – They achieve highest

perfection and are supreme souls (Mahatmas)

(b) Ref. Vedic Literatures describe the ‘supreme planet’ as ‘Avyakta’ and ‘Akshara’ and ‘Parama-Gati’

Avyakta and Akshara – Planet beyond Material vision and inexplicable
Parama-Gati – The Supreme destination, destination for Mahatmas

(c) Describes ‘Mahatmas’

Receive in Parampara – They receive transcendental messages from the realised devotees
Gradual development – They gradually develop devotional service in Krishna Consciosness
Highest Absorption – They get so absorbed that No desire of any elevation to any Material or Spiritual planets
Only desire – Only want Krishna and Krishna’s satisfaction – ‘The highest perfection of life’
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
8.16 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?
Śrī Rāmānujācārya Classical
Translation
8.16 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.
Śrī Abhinavagupta Classical
Translation
8.16 A Brhma etc. [This verse] has been interpreted by all as 'There is rirth even for those who have reached the world of Brhma (the personal god).' If this interpretation is accepted, then it would amount to the proposition that going to the worlds that are higher than that [of Brahma], is emancipation [from rirth]. However according to us, with our inner sight blurred by the powerful darkness of doubt, this interpretation does not seem to touch the heart [of the text]. Hence, the following is the wick of the lamp brought from the Agama literature : Till Brahman : Till the status of the Supreme Brahman is attained. Till then all are subject to return (to rirth) from each and every world, whether it lies adjacently, or above or below [the world of Brahman]; men run round like a wheel wandering without stop from one place to another. But who knows in this manner viz., 'from all the world there is return' ? For, it is heard [in the Puranas] that [the personal gods like] Brahma etc., themselves exist indeed for a very long period. How is it that they too are subject to return again ? If they are subject to return, will they not be of the nature of having birth and death ? Expecting this objection, [the Lord] says :
Swami Sivananda Classical
Translation
8.16 (All) the worlds including the world of Brahma are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rirth.
Commentary

8.16 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.

Swami Gambhīrānanda Classical
Translation
8.16 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.
Shri Purohit Swami Classical
Translation
8.16 The worlds, with the whole realm of creation, come and go; but, O Arjuna, whoso comes to Me, for him there is nor rebirth.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 9.21 BG 15.6 BG 9.25 SB 2.2.17 SB 10.2.32 SB 2.2.18 CC Madhya 22.32 CC Madhya 19.149 CC Madhya 24.141 Muṇḍaka Upaniṣad 1.2.7Kaṭha Upaniṣad 1.1.26
Study Q&A referencing this verse
Related lectures
Personal Guidance
From the highest material planet down to the lowest — all are places of repeated birth and death; but reaching My abode, no return.
Practical Applications
  • Don't aspire to higher material planets; even those return.
  • Aim for Kṛṣṇa's eternal abode.
  • Use this verse to clarify the spiritual hierarchy.
Reflection Questions
  • What 'higher' material destinations am I quietly aiming for?
  • How does my aim change with this verse?
Analogy

The material universe is like a great wheel with many shelves — peasant huts on the bottom, Brahmaloka palaces on the top, every gradation of comfort and misery in between. The wheel turns; whoever sits on it, however high, comes around again to the bottom. The verse's mercy is to name even the highest shelf as still part of the wheel.

Stories
Jaya and Vijaya

The Lord's own gatekeepers at Vaikuṇṭha, Jaya and Vijaya, were cursed by the four Kumāras to fall into the material world — and even from the very threshold of the eternal abode they descended, taking demonic births as Hiraṇyākṣa and Hiraṇyakaśipu, then Rāvaṇa and Kumbhakarṇa, then Śiśupāla and Dantavakra.

The Bhāgavatam records the long arc of their return. Three lives of conflict with the Lord, three deaths at His hand, and only then re-admission to Vaikuṇṭha. Even position adjacent to Vaikuṇṭha did not guarantee non-return; how much less can position on the highest planet of the material wheel?

8.16's contrast is sharp: ā-brahma-bhuvanāt — up to Brahmaloka — all are returning; but mām upetya — having come to Me — never again.

📝 My note

Source: vedabase.io

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