FolioCorpusBhagavad-gītā

Bhagavad-gītā 11.18

త్వమక్షరం పరమం వేదితవ్యం త్వమస్య విశ్వస్య పరం నిధానమ్ । త్వమవ్యయ: శాశ్వతధర్మగోప్‍తా సనాతనస్త్వం పురుషో మతో మే ॥ ౧౮ ॥
tvam akṣaraṁ paramaṁ veditavyaṁ
[tvam aksharam paramam veditavyam]
tvam asya viśvasya paraṁ nidhānam
[tvam asya vishvasya param nidhaanam]
tvam avyayaḥ śāśvata-dharma-goptā
[tvam avyayah shaashvata-dharma-goptaa]
sanātanas tvaṁ puruṣo mato me
[sanaatanas tvam purusho mato me]
Word-for-word
tvam — You akṣaram — the infallible paramam — supreme veditavyam — to be understood tvam — You asya — of this viśvasya — universe param — supreme nidhānam — basis tvam — You avyayaḥ — inexhaustible śāśvata - dharma - goptā — maintainer of the eternal religion sanātanaḥ — eternal tvam — You puruṣaḥ — the Supreme Personality mataḥ me — this is my opinion .
Blended reading (Sanskrit + English inline)
tvam akṣaraṁ paramaṁ veditavyaṁ
tvam
You
akṣaram
the infallible
paramam
supreme
veditavyam
to be understood
tvam asya viśvasya paraṁ nidhānam
tvam
You
asya
of this
viśvasya
universe
param
supreme
nidhānam
basis
tvam avyayaḥ śāśvata-dharma-goptā
tvam
You
avyayaḥ
inexhaustible
śāśvata - dharma - goptā
maintainer of the eternal religion
sanātanas tvaṁ puruṣo mato me
sanātanaḥ
eternal
tvam
You
puruṣaḥ
the Supreme Personality
mataḥ me
this is my opinion .
Important Words
  • akṣaram — imperishable
    From a-kṣar, 'that which does not flow away.' One of the Gītā's deepest titles for the Lord (cf. 8.3, 8.11, 15.16–18). Arjuna names Kṛṣṇa as akṣara before the chapter's most terrible verses arrive, anchoring himself in the imperishable as the perishable rushes by.
  • veditavyam — to be known
    Future passive participle of vid — 'that which ought to be known.' The form is not just seen but to-be-known; sight is the doorway, knowledge is the room.
  • nidhānam — resting place
    From ni-dhā, 'to lay down.' The Lord is the storehouse, the deposit-place of the universe. When the universe withdraws, it withdraws into Him.
  • śāśvata - dharma - goptā — maintainer of the eternal religion
    Compound: śāśvata (eternal) + dharma (religion) + goptā (protector). Kṛṣṇa is named in His function from BG 4.7–8: He descends to protect dharma. Arjuna recognises this function in the form before him.
  • sanātanaḥ — eternal
    Adjective from sa-nā, 'always existing.' The same root behind sanātana-dharma. Arjuna calls the Lord by the very word that names the eternal way.
  • puruṣaḥ — the Personality
    Person, not impersonal essence. Even at the moment of beholding the all-pervading form, Arjuna's word is puruṣa. The Gītā's personalist commitment is preserved at the chapter's most cosmic moment.
You are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
18. You are known as the supreme Brahman. You are the place of destruction of this universe. You are indestructible, the protector of eternal dharma. I know that You are the eternal person.
Commentary

You are known by the strivers for liberation as Brahman (akṣaram). You are the place of destruction of all things (nidhānam).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
18. You are known as the supreme brahman. You are the shelter of everything. You are indestructible, the protector of eternal dharma. I know that You are the ancient person.
Commentary

Seeing this inconceivable great power, I am convinced about You. That is the purport of this verse. You are to be known (veditavyam). This is described by statements of the Vedas such as atha parā yayā tad akṣaram adhigamyate, yat tad adṛśyam: the higher knowledge is that by which the indestructible Brahman is apprehended, which cannot be seen. (Muṇḍaka Upanisad 1.1.5) Described in the Vedas, You are known as the truth with all opulences (paramam akṣaram). You are the shelter (nidhānam). You are the indestructible (avyayaḥ). You are the protector of dharma spoken in the Vedas (śāśvata dharma goptā). You alone are the ancient person (sanātanaḥ puruṣaḥ), mentioned in the mantra sa kāraṇaṁ kāraṇādhipādhipo na cāsya kaścij janitā na cādhipaḥ: He is the cause, master of the senses; He has no lord or creator. (Śvetāśvatara Upaniṣad 6.9)

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

COMMON THEME: Arjuna speaks ‘his realisations’ of the Universal Form

PLEASE NOTE: All points of the purports are included as the sub-points; as such there are no individual ‘Focus of

Learning’ sections for these verses.

ARJUNA’S DESCRIPTION OF THE UNIVERSAL FORM

All living entities at one place – See’s all demigods and living entities assembled in that form – Lord Brahma sitting on a lotus flower, also Lord Siva and all the sages and divine serpents (11.15)
To see all at one place is possible only by Krishna’s grace
Krishna is unlimited – See’s many many arms, bellies, mouths, eyes without any limit and with no end, middle and beginning (11.16)
Through Him, everything could be seen
Blazing like sun (11.17) –
Analogy: Glaring effulgence on all sides like a blazing fire or immeasurable radiance like the sun
This form is very difficult to see
Arjuna attempts to describe immeasurable – He is trying to say “You are the Supreme Lord” by the following statements: (11.18*)
You are the Supreme primal objective
Ultimate resting place of all the universe
Inexhaustible / oldest
Maintainer of eternal religion
Sun and moon are your eyes (11.19)
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
11.18 Tvam, You; are the aksaram, Immutable; the paramam, supreme One, Brahman; veditavyam, to be known-by those aspiring for Liberation. You are the param, most perfect; nidhanam, repository-where things are deposited, i.e. the ultimate resort; asya visvasya, of this Universe, of the entire creation. Further. You are the avyayah, Imperishable-there is no decay in You; the sasvata-dharma-gopta, Protector (gopta) of the ever-existing (sasvata) religion (dharma). You are the sanatanah, eternal; transcendental purusah, Person. This is me, my; matah, belief-what is meant by me. Moreover,
Śrī Rāmānujācārya Classical
Translation
11.18 You alone are the Supreme 'Imperishable Person' indicated as that which ought to be realised in such Upanisadic passages as: 'Two sciences are to be known' (Mun. U., 1.1.4). You alone are the 'Supreme Substratum' of the universe, i.e., supreme support of this universe. You are 'immutable', namely, not liable to mutation. Whatever might be your attributes and divine manifestations, You remain unchanged in Your form. You alone are the guardian of 'the eternal law' - You who protect the eternal Dharma of the Veda by incarnations like this. I know you are the everlasting Person. I know You are the eternal Person, described in such passages as, 'I know this great Purusa' (Tai. A., 3.12.7) and 'Person who is higher than the high' (Mun. U., 3.2.8). You, who were till now known to me as the most distinguished of the race of Yadu, have been realised by me now through direct perception as of this nature, i.e., of a nature unknown to me before. Such is the meaning.
Śrī Abhinavagupta Classical
Translation
11.18 Tvam aksaram etc. Guardian of the pious acts of the Satvatas. Satvatas are the same as the Satvatas i.e. those who are established in the Truth that does not take cognizance of any difference between the Action (11.Spanda) and the Consciousness; the Truth which is nothing but Existentiality and is in the form of Awarenes. Their pious act is that act [of meditation] of theirs which - on account of its being continously engaged in the process of undertaking and rejecting [things] - consists of the act of emanation and absorption, and is the most superior of all the paths [leading to salvation]. The Lord protects that pious act. This is the secret in this chapter and it has been made almost clear by me (11.Ag.) in my (11.Ag.'s) Vivrti (11.Commentary) on the Devistotra (11.Goddess-Hymn). That is self-evident to the learned readers, with critical accuman, and initiation. Hence, why to take recourse to the verbiage of explaining again and again what is already known very clearly.
Swami Sivananda Classical
Translation
11.18 Thou art the Imperishable, the Supreme Being, worthy to be known. Thou art the great treasure-house of this universe; Thou art the imperishable protector of the eternal Dhrama; Thou art the Primal Person, I deem.
Commentary

11.18 त्वम् Thou? अक्षरम् imperishable? परमम् the Supreme Being? वेदितव्यम् worthy to be known? त्वम् Thou? अस्य (of) this? विश्वस्य of universe? परम् the great? निधानम् treasurehouse? त्वम् Thou? अव्ययः imperishable? शाश्वतधर्मगोप्ता Protector of the Eternal Dharma? सनातनः ancient? त्वम् Thou? पुरुषः Purusha? मतः thought? मे of me.Commentary VisvasyaNidhaanam Treasurehouse of this universe? also means abode or refuge or the substratum of this universe. It is because of this that all the beings in the universe are preserved and protected. He is the inexhaustibel source to Whom the devotee turns at all times. Deluded indeed are they that ignore this divine treasurehouse and runa fter the shadow of the objects of the senses which do not contain even an iota of pleasure.Veditavyam To be known by the aspirants or seekrs of liberation? through Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation).Avyayah means inexhaustible? unchanging? undying.

Swami Gambhīrānanda Classical
Translation
11.18 You are the Immutable, the supreme One to be known; You are the most perfect repository of this Universe. You are the Imperishable, the Protector of the ever-existing religion; You are the eternal Person. This is my belief.
Shri Purohit Swami Classical
Translation
11.18 Imperishable art Thou, the Sole One worthy to be known, the priceless Treasure-house of the universe, the immortal Guardian of the Life Eternal, the Spirit Everlasting.
Related values & verses
Related values
Daya (Compassion / Mercy)Asteya (Non-stealing / Honesty)Kshama (Forgiveness / Patience)Ahimsa (Non-violence / Compassion)Nyaya (Justice / Righteous Judgment)Shraddha (Faith / Reverence)Abhaya (Fearlessness)
Related verses
BG 15.4 BG 8.21 BG 4.7.8 SB 1.3.28 SB 2.9.33 SB 10.87.50 CC Ādi 2.11 CC Madhya 20.149 CC Madhya 20.156 Śvetāśvatara Upaniṣad 3.7Īśa Upaniṣad 8
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
You are the supreme original goal, the ultimate resting place, the eternal protector of religion — the imperishable Supreme.
Practical Applications
  • Use these epithets in daily prayer.
  • Don't reduce Kṛṣṇa to one role; hold the breadth.
  • Read this verse aloud during dark periods.
Reflection Questions
  • Which epithet most steadies me when I'm shaky?
  • Why?
Analogy

When a builder shows you the foundation, the walls, and the roof of his house, he is showing you a house — finite and time-bound. When the Lord shows Himself, He must be both the foundation and the architect and the dweller all at once. Arjuna names Him as that complete reality.

Stories
Brahmā's Realisation in the Catuḥ-ślokī

Brahmā, after long austerity, received from the Lord four foundational verses (SB 2.9.32–35): the Lord alone existed before, exists now, and will exist after; the Lord is the imperishable ground of everything. Brahmā then composed the Brahma-saṁhitā around this realisation, opening with īśvaraḥ paramaḥ kṛṣṇaḥ.

Arjuna's words in 11.18 — tvam akṣaraṁ paramaṁ veditavyam — are this same conclusion. Brahmā arrived by tapas; Arjuna by darśana; the destination is identical.

📝 My note

Source: vedabase.io

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