FolioCorpusBhagavad-gītā

Bhagavad-gītā 8.15

మాముపేత్య పునర్జన్మ దు:ఖాలయమశాశ్వతమ్ । నాప్‍నువన్తి మహాత్మాన: సంసిద్ధిం పరమాం గతా: ॥ ౧౫ ॥
mām upetya punar janma
[maam upetya punar janma]
duḥkhālayam aśāśvatam
[duhkhaalayam ashaashvatam]
nāpnuvanti mahātmānaḥ
[naapnuvanti mahaatmaanah]
saṁsiddhiṁ paramāṁ gatāḥ
[samsiddhim paramaam gataah]
Word-for-word
mām — Me upetya — achieving punaḥ — again janma — birth duḥkha - ālayam — place of miseries aśāśvatam — temporary na — never āpnuvanti — attain mahā - ātmānaḥ — the great souls saṁsiddhim — perfection paramām — ultimate gatāḥ — having achieved .
Blended reading (Sanskrit + English inline)
mām upetya punar janma
mām
Me
upetya
achieving
punaḥ
again
janma
birth
duḥkhālayam aśāśvatam
duḥkha - ālayam
place of miseries
aśāśvatam
temporary
nāpnuvanti mahātmānaḥ
na
never
āpnuvanti
attain
mahā - ātmānaḥ
the great souls
saṁsiddhiṁ paramāṁ gatāḥ
saṁsiddhim
perfection
paramām
ultimate
gatāḥ
having achieved .
Important Words
  • upetya — achieving
    Absolutive of upa + i — 'having approached, having arrived'. The same verb-stem as upaiti in 8.10. The Gītā's vocabulary of liberation favors verbs of approach and arrival — the soul comes to the Lord, retains its distinctness, abides near.
  • punaḥ janma — again-birth
    Punaḥ (again) + janma (birth). 'Re-birth'. The Sanskrit names the phenomenon by its essential character: not the appearance of a new being but the recurrence of birth itself. What is negated in this verse is precisely the recurrence.
  • duḥkha - ālayam — place of miseries
    Duḥkha (suffering) + ālaya (abode, dwelling-place). The same word ālaya as in Himālaya, abode-of-snow. The material world is named not as a place where suffering happens but as the abode of suffering — its very nature.
  • aśāśvatam — temporary
    A (not) + śāśvata (eternal). 'Non-eternal'. Naming the material world by its impermanence as well as its painfulness — two characterizations stacked. The reasonable person, hearing both, ought to want out.
  • mahā - ātmānaḥ — the great souls
    Mahā (great) + ātmā (soul). The technical Gītā term for the elevated devotee (cf. 9.13, 7.19). Not great-by-power but great-by-attainment of Kṛṣṇa. The Gītā has a definite hierarchy and uses mahātmā precisely.
  • saṁsiddhim paramām — ultimate perfection
    Sam + siddhi (accomplishment) + paramā (supreme). 'Complete supreme accomplishment'. Siddhi normally names yogic powers; saṁsiddhi raises the term to its highest sense — the total, ultimate accomplishment, beyond which there is nothing further to attain.
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
Purport

Since this temporary material world is full of the miseries of birth, old age, disease and death, naturally he who achieves the highest perfection and attains the supreme planet, Kṛṣṇaloka, Goloka Vṛndāvana, does not wish to return. The supreme planet is described in Vedic literature as avyakta and akṣara and paramā gati; in other words, that planet is beyond our material vision, and it is inexplicable, but it is the highest goal, the destination for the mahātmās (great souls). The mahātmās receive transcendental messages from the realized devotees and thus gradually develop devotional service in Kṛṣṇa consciousness and become so absorbed in transcendental service that they no longer desire elevation to any of the material planets, nor do they even want to be transferred to any spiritual planet. They only want Kṛṣṇa and Kṛṣṇa’s association, and nothing else. That is the highest perfection of life. This verse specifically mentions the personalist devotees of the Supreme Lord, Kṛṣṇa. These devotees in Kṛṣṇa consciousness achieve the highest perfection of life. In other words, they are the supreme souls.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
15. Attaining Me, those great souls do not return to a birth which is full of suffering and temporary, having attained the highest goal of personal service to Me.
Commentary

“What happens to that person who attains You?” Attaining Me, they do not attain birth again which is full of suffering (duḥkhālayam) and temporary, but attain a birth similar to Mine, which is full of joy, because it is eternal. According to the Amara Kośa, śāśvata means certain, eternal, continual, everlasting. When I take My birth, which is full of joy, spiritual, and eternal, in the house of Vasudeva, My devotees, being My eternal associates, will also take such birth, and not at other times (caused by karma). Other devotees attain perfection, but those who exclusively think of Me (ananya-cetāḥ) attain the very highest perfection (paramāṁ saṁsiddhim)—a position as an assistant in My pastimes. This indicates the observable superiority of the kevala-bhakta over all other types of devotees mentioned.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
15. Attaining Me, those great souls do not return to birth which is filled with suffering and temporary. They attain Me, the highest goal.
Commentary

What is the result for a person who has attained this stage? Attaining Me, whose qualities have been described, great souls do not take birth again in the material world. What is this birth? It is filled with many pains, such as staying in the womb (duḥkhālayam). That birth is not permanent. As soon as one is born one disappears. According to Amara Kośa śaśvata means permanent or eternal. They do not take birth because they have attained the most excellent refuge (paramam saṁsiddham), Me. The Lord will later say avyakto’kṣara ity uktas tam āhuḥ paramāṁ gatim: that is called the highest goal which is unmanifest and eternal. (BG 8.21) What persons attain Me? They are very noble minded and generous persons (mahātmanaḥ). This means that they concentrate only on Me, the ocean of knowledge and bliss, who am inclined to give mercy to the devotees, who totally depend on My devotees. They do not consider such things as sārṣṭi— attaining great powers like Mine, [Note: The other benedictions are sārūpya, similar form; sālokya, same planet; samīpya, nearness to the Lord; and sāyujya, merging with the Lord. Mixed devotees and practitioners of aṣṭaṅga yoga (the culminating process of the saniṣṭhas) attain these.] and they take Me as their life-sustaining medicine. These persons attain Me, the highest perfection. This verse declares the superior position of those devotees who are dedicated solely to the Lord (ananya cetasaḥ) to His other devotees, such as the saniṣṭhas. [Note: The pariniṣṭha devotee also performs prescribed duties, like the saniṣṭha, but only to teach others. His main activity is worship of the Lord. If the prescribed duties interfere with the worship, he can avoid those duties with no ill effect. Bhagavat dharma is his main occupation and varṇāśrama is secondary. The saniṣṭha devotee performs his prescribed duties as worship of the Lord, and by that becomes purified. The nirapekṣa devotee does not depend at all on prescribed duties of karma for purification or realization of the Lord. His advancement depends solely on association of devotees and grace of God.]

Bhūrijana Dāsa Gauḍīya
Commentary

This means that they take birth,...but happily. And Krsna explains 'as I take birth, with no difficulties as the son of Vasudeva, they also take their birth.' The highest perfection: to enter in the eternal Krsna lila ‑ paramam gatah.

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

Such ‘Bhakti-yogis’ achieve...

Krishna directly (the highest perfection)
Never fall down from highest Vaikuntha planet
No return to temporary world because
Material world is full of miseries
And they have attained the highest perfection
Focus of Learning

(a) Text 8.14 describes the final destination of unalloyed devotees who serve Supreme Personality of

Godhead in Bhakti-yoga

(b) Their final destination – Easy to obtain Krishna. Because:

No material impediments in devotional service
Only qualification is the sincere desire to advance
Jnana/Astanga-yoga – depends on prior knowledge, renunciation and favourable situations for practice
In devotional service, Krishna gives intelligence on how to attain Him
Ref. Bg. 10.10 “dadami buddhi yogam...”

(c) Ananya-cetah – Refers to Pure Bhakti-yoga

Without mixture of Jnana/Karma/Hatha-yoga
No other desire but Krishna

(d) Pure Bhakti-yogis (Ananya chetah – indicates “No other Desire”)

Karmi – desires sense gratification
Jnani – desires relief from material misery
Yogi – desires mystic abilities
Pure devotee – desires only Lord’s pleasure / Ready to even go to hell (cf. CC : Niskama gets perfect peace)

(e) Satatam / Nityasah – means always / regularly / every day – refers to pure devotees constantly

remembering Krishna and meditating on Him – Thus wins Lord’s attention

(f) Creating Vrindavan – pure devotee can create Vrindavan anywhere – e.g. Sri Advaita tells this to

Lord Caitanya – “Wherever you are, O Lord, there is Vrindavan”

(g) Five ways of Bhakti-yoga – Shanta, dasya, sakhya, vatsalya and madhurya rasa

(h) Great blessing of Krishna conscious process of chanting Hare Krishna maha-mantra is – “Pure

devotee and Lord never forget each other for a moment”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
8.15 Upetya mam, as a result of reaching Me who am God-as a result of realizing My nature; mahatmanah, the exalted ones, the monks; gatah, who have attained; the paramam, highest; samsiddhim, perfection, called Liberation; na, do not; apnuvanti, get; this kind of punarjanama, rirth. As to what kind of rirth they do not get, the Lord states its characteristics-duhkhalayam, which is an abode of sorrows, a resort of physical and other sorrows, i.e. a birth to which sorrows adhere. It is not merely an abode of sorrows, but also asavatam, impermanent, having no fixity of nature. On the other hand, those who do not reach Me, they come again. Again, 'Is it that those who attain someone other than You return?' This is being answered:
Śrī Rāmānujācārya Classical
Translation
8.15 Having attained Me, they are not subject to rirth, which leads to a condition that is transient and an abode of sorrow. These great souls, i.e., men of noble minds, worship and attains Me as the sorrow object of attainment; because they possess knowledge of My essential nature as it really is; they are unable to maintain or sustain themselves without Me, as I am exceedingly dear to them. With their minds deeply attached to Me and completely dependent on Me, they reach Me as the supreme goal. Sri Krsna next teaches the reason for the return to Samsara of those aspirants for Aisvarya (prosperity) and for the non-return to Samsara of those who have reached the Lord:
Śrī Abhinavagupta Classical
Translation
8.15 Mam upetya etc. In the next verse it is going to be asserted that from all others (other goals) one has to return back. But [in the present verse it is declared that ] 'having attained Me, the Yogins do not again suffer from fear of rirth etc.'
Swami Sivananda Classical
Translation
8.15 Having attained Me these great souls do not again take birth (here) which is the place of pain and is non-eternal: they have reached the highest perfection (liberation).
Commentary

8.15 माम् to Me? उपेत्य having attained? पुनर्जन्म rirth? दुःखालयम् the place of pain? अशाश्वतम् noneternal? न not? आप्नुवन्ति get? महात्मानः Mahatmas or the great souls? संसिद्धिम् to perfection? परमाम् highest? गताः having reached.Commentary Birth is the home of pain or seat of sorrow arising from the body. Study the Garbhopanishad. There the nature of pain? i.e.? how the child is confined in the womb? and how it is pressed during its passage along the vaginal canal and the neck of the womb or uterus? is described. Further it is much affected by the PrasutiVayu (the vital air which is responsible for the delivery of the child).Mahatmas (great souls) are free from Rajas and Tamas.Having attained Me This denotes KramaMukti or gradual liberation. The devotees who pass along the Devayana through the force of their Upasana? attain to Brahmaloka (the world of Brahma the Creator) or Satyaloka (the world of truth? the highest of the seven worlds) and there enjoy all the divine wealth and glory of the Lord and then attain to Kaivalya Moksha (final liberation) through the knowledge of Brahman? along with Brahma during the cosmic dissolution.Mahatmas or great souls who have attained Moksha do not come again to birth. Those who have not attained Me? take birth again in this world.

Swami Gambhīrānanda Classical
Translation
8.15 As a result of reaching Me, the exalted ones who have attained the highest perfection do not get rirth which is an abode of sorrows and which is impermanent.
Shri Purohit Swami Classical
Translation
8.15 Coming thus unto Me, these great souls go no more to the misery and death of earthly life, for they have gained perfection.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 4.9 BG 9.13 BG 15.6 SB 10.14.58 SB 3.25.38 SB 2.2.31 CC Madhya 19.149 CC Madhya 22.31 CC Madhya 20.138 Muṇḍaka Upaniṣad 3.2.6Chāndogya Upaniṣad 8.15.1
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
Such great souls who have come to Me do not return to this temporary world of misery — they attain perfection.
Practical Applications
  • Recognize liberation as a real, attainable destination.
  • Don't reduce 'spiritual goal' to inner peace alone — it's also actual liberation.
  • Aim for the ultimate, not just the meantime.
Reflection Questions
  • Have I given up on actual liberation?
  • What would believing in it again change?
Analogy

The great souls who reach Kṛṣṇa are like swans that have flown over the ocean — once arrived at the further shore, they do not paddle back. The shore they came from is duḥkhālaya, a house of miseries; they have known it and finished with it. The verse names what 'liberation' actually denotes: no return ticket.

Stories
Dhruva's ascent

Granted darśana of Viṣṇu after his tapasya as a boy, Dhruva returned home, ruled as king for many years in remembrance of the Lord, and at the close of life ascended to Dhruvaloka — the polar station that bears his name. The Bhāgavatam records that he did not come back.

Mahā-ātmā, says the verse — great soul. Dhruva is the textbook case: child of the Lord by tapasya, king of the earth by duty, and finally permanent resident of a place from which there is no return. The verse's promise is documented in his life.

The Six Gosvāmīs

Rūpa, Sanātana, Raghunātha dāsa, Raghunātha Bhaṭṭa, Jīva, and Gopāla Bhaṭṭa — sent by Mahāprabhu to Vṛndāvana — never returned to ordinary saṁsāric life. They lived under different trees each night, ate the simplest food, wrote constantly, and at the close of their lives entered samādhi in the holy land itself.

The Bhakti-ratnākara and Caitanya-caritāmṛta record that they attained Kṛṣṇa's own pastimes — paramām saṁsiddhim — and did not come back. They are 8.15's mahātmānaḥ rendered in Gauḍīya color: those whose attainment was permanent.

📝 My note

Source: vedabase.io

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