FolioCorpusBhagavad-gītā

Bhagavad-gītā 8.20

పరస్తస్మాత్తు భావోఽన్యోఽవ్యక్తోఽవ్యక్తాత్సనాతన: । య: స సర్వేషు భూతేషు నశ్యత్సు న వినశ్యతి ॥ ౨౦ ॥
paras tasmāt tu bhāvo ’nyo
[paras tasmaat tu bhaavo ’nyo]
’vyakto ’vyaktāt sanātanaḥ
[’vyakto ’vyaktaat sanaatanah]
yaḥ sa sarveṣu bhūteṣu
[yah sa sarveshu bhooteshu]
naśyatsu na vinaśyati
[nashyatsu na vinashyati]
Word-for-word
paraḥ — transcendental tasmāt — to that tu — but bhāvaḥ — nature anyaḥ — another avyaktaḥ — unmanifest avyaktāt — to the unmanifest sanātanaḥ — eternal yaḥ saḥ — that which sarveṣu — all bhūteṣu — manifestation naśyatsu — being annihilated na — never vinaśyati — is annihilated .
Blended reading (Sanskrit + English inline)
paras tasmāt tu bhāvo ’nyo
paraḥ
transcendental
tasmāt
to that
tu
but
bhāvaḥ
nature
’vyakto ’vyaktāt sanātanaḥ
anyaḥ
another
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati
avyaktaḥ
unmanifest
avyaktāt
to the unmanifest
sanātanaḥ
eternal
yaḥ saḥ
that which
sarveṣu
all
bhūteṣu
manifestation
naśyatsu
being annihilated
na
never
vinaśyati
is annihilated .
Important Words
  • paraḥ — transcendental
    Para — 'beyond, further, higher'. The single word that sets the spiritual nature apart from everything else the chapter has discussed. The transcendence is not in degree but in kind: para to tasmāt — beyond that whole unmanifest from which beings come and go.
  • bhāvaḥ anyaḥ — another nature
    Bhāva (nature, mode of being) + anya (other). A different mode of being. The Gītā does not say there is another planet, another region — it says there is another bhāva, another whole register of existence.
  • avyaktāt — to the unmanifest
    Ablative. 'From the unmanifest', here meaning 'beyond the unmanifest'. The first avyakta in 8.18 was the latent state of prakṛti; this second nature is beyond even that. The Gītā distinguishes carefully between two avyaktas — material-unmanifest and spiritual-unmanifest.
  • sanātanaḥ — eternal
    From the root san — 'lasting from of old'. Sanātana is the strongest Sanskrit word for eternal — not merely long-lasting but eternally established. The same word that names the eternal religion (sanātana-dharma) and is taken by Mahāprabhu's disciple Sanātana Gosvāmī.
  • sarveṣu bhūteṣu naśyatsu — in all manifestation being annihilated
    An absolute construction in the locative — 'when all beings are being annihilated'. The temporal frame: even at the moment of total dissolution. The grammar marks the moment with maximum precision.
  • na vinaśyati — is not annihilated
    Vi + naś — to be utterly destroyed. The intensifying prefix vi pairs with the negative na to deliver the verse's promise at full strength: not merely 'survives' but 'is not destroyed at all'. The spiritual nature is utterly outside the scope of pralaya.
Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.
Purport

Kṛṣṇa’s superior, spiritual energy is transcendental and eternal. It is beyond all the changes of material nature, which is manifest and annihilated during the days and nights of Brahmā. Kṛṣṇa’s superior energy is completely opposite in quality to material nature. Superior and inferior nature are explained in the Seventh Chapter.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20. Superior to the unmanifest state of Brahmā’s night is another unmanifest state which is eternal, which is not destroyed when everything else is destroyed.
Commentary

Superior to that state of dissolution, to the Hiraṇyagarbha or Brahmā, superior to what has so far been described (paraḥ tasmāt avyaktāt), is another state, the cause of Hiraṇyagarbha, which is indeed unmanifest (avyakta), and without beginning (sanātanaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20. Superior to the unmanifest state of Brahma’s night is another unmanifest object which is eternal, which is not destroyed when everything else is destroyed.
Commentary

The rebirth of everyone stated in verse 16 has been elaborated in verses 17-19 by showing the birth and destruction of all entities under the control of karma. Now what the devotee attains (mām upetya) is described. Superior to the avyakta state of the night of Brahmā or Hiraṇyagarbha, there is another object (bhāvaḥ), which is very different, being the worthy object of worship. The remarkable qualities are stated. This object is invisible (avyaktaḥ), different from the forms assumed by the ātmā. However, by mercy, it can be perceived. This has been stated already (verse 14). This object is without beginning (sanātanaḥ) and is not destroyed when all bodies are destroyed at the end of Brahmā’s day.

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

COMMON THEME: Describes the spiritual world, the abode of the Lord.

The Spiritual world is:

1. Eternal – Free from birth and death

2. Infallible, because Krishna’s superior energy is opposite to material energy in quality

3. Full of unlimited bliss, as opposed to the material world which is full of miseries

4. Fulfils all desires

5. All attractive

6. Unmanifest to mundane eyes

7. Transcendental to manifest and unmanifest (difference from material world – repeatedly manifest

and unmanifest) – Lord’s abode never changes like material world / Composed of cit-sakti

8. Supreme destination

9. A place of no return

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
8.20 He is parah, distinct, different;-From what?-tasmat, from that aforesaid (Unmanifested). The word tu, but, is meant for showing the distinction of the Immutable that is going to be spoken of from the Unmanifested. He is bhavah, the Reality, the supreme Brahman called the Immutable. Even though different, there is the possibility of similarlity of characteristics. Hence, for obviating this the Lord says: anyah, the other, of a different characteristic, and He is the Immutable which is beyond the range of the organs. It has been said that He is distinct from that. From what, again is He distinct? Avyaktat, from the Unmaifested spoken of earlier, which is the seed of the multitude of beings, and which is characterized as ignorance (avidya) [Ast. adds, 'anyah vilaksanah, bhavah ityabhiprayah: The meaning is that the Reality is different and distinct (form that Unmanifested).-Tr.] He is sanatnah, eternal. Bhavah, the Reality; yah sah, who is such; na, does not; vinasyati, get destroyed; when sarvesu bhutesu, all beings, beginning from Brahma; nasyatsu, get destroyed.
Śrī Rāmānujācārya Classical
Translation
8.20 - 8.21 Superior, as an object of human end, to this unmanifest (Avyakta), which is inanimate Prakrti, there is another state of being, of a kind different from this, but also called Avyakta. It has only knowledge-form and is also unmanifest. It is the self, Atman. It is unmanifest because It cannot be apprehended by any means of knowledge (Pramanas). The meaning is that Its nature is unie and that It can be known only to Itself. That is, It can be understood only vaguely in the ordinary ways of knowing. It is eternal, namely, ever-enduring, because It is not subject to origination and annihilation. In texts like 'For those who meditate on the imperishable, undefinable, the unmanifest' (12.3) and 'The imperishable is called the unchanging' (15.16) - that being the self. It has been called the unmanifest (Avyakta) and imperishable (Aksara); when all material elements like ether, etc., with their causes and effects are annihilated, the self is not annihilated in spite of It being found alone with all the elements. [The elements are what constitute the bodies of beings.] The knowers of the Vedas declare It as the highest end. The meaning is that the imperishable entity which has been denoted by the term 'highest goal' in the passage, 'Whosoever abandons the body and departs (in the manner described) reaches the highest state (Dhama)' (8.13), is the self (Atman) abiding in Its essential nature free from the contact with the Prakrti. This self, which abides thus in Its essential nature, by attaining which It does not return, - this is My 'highest abode,' i.e., is the highest object of My control. The inanimate Prakrti is one object of My control. The animate Prakrti associated with this inanimate Prakrti is the second object of My control. The pristine nature of the freed self, free from contact with inanimate matter, is the highest object of My rule. Such is the meaning. This state is also one of non-return to Samsara. Or the term 'dhama' may signify 'luminosity'. And luminosity connotes knowledge. The essential nature of the freed self is boundless knowledge, or supreme light, which stands in contrast to the shrunken knowledge of the self, when involved in Prakrti. [The description given above is that of Kaivalya, the state of self-luminous existence as the pure self]. Sri Krsna now teaches that the object of attainment for the Jnanin, is totally different from this:
Śrī Abhinavagupta Classical
Translation
8.20 See Comment under 8.22
Swami Sivananda Classical
Translation
8.20 But verily there exists, higher than this Unmanifested, another unmanifested Eternal, which is not destroyed when all beings are destroyed.
Commentary

8.20 परः higher? तस्मात् than that? तु but? भावः existence? अन्यः another? अव्यक्तः unmanifested? अव्यक्तात् than the unmanifested? सनातनः Eternal? यः who? सः that? सर्वेषु all? भूतेषु beings? नश्यत्सु when destroyed? न not? विनश्यति is destroyed.Commentary Another unmanifested in the ancient or eternal Para Brahman Who is distinct from the Unmanifested (Avyakta or Primordial Nature)? Who is of ite a different nature. It is superior to Hiranyagarbha (the Cosmic Creative Intelligence) and the Unmanifested Nature because It is their cause. It is not destroyed when all the beings from Brahma down to the ants or the blade of grass are destroyed. (Cf.XV.17)

Swami Gambhīrānanda Classical
Translation
8.20 But distinct from that Unmanifested is the other eternal unmainfest Reality, who does not get destroyed when all beings get destroyed.
Shri Purohit Swami Classical
Translation
8.20 In truth, therefore, there is the Eternal Unmanifest, which is beyond and above the Unmanifest Spirit of Creation, which is never destroyed when all these being perish.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 15.17 BG 15.18 BG 13.13 SB 2.9.33 SB 3.26.3 SB 10.2.32 CC Ādi 5.22 CC Madhya 21.3 CC Madhya 20.269 Muṇḍaka Upaniṣad 2.2.2Kaṭha Upaniṣad 2.3.1
Concepts
Bhava
Related lectures
Personal Guidance
There is another, eternal, unmanifest existence — when all is annihilated, that is not annihilated.
Practical Applications
  • Recognize that beyond manifest cycles is the eternal.
  • Take refuge in the eternal, not in cycles.
  • Trust that what is real is unkillable.
Reflection Questions
  • Where do I take refuge in cyclic things?
  • What eternal could I take refuge in instead?
Analogy

Beyond the breathing cosmos there is another realm not on the breath at all — like the still lake that does not rise and fall with any tide because it is not on the ocean. When all the tide-waters annihilate, that lake remains; when the cosmos dissolves, that nature is not dissolved.

📝 My note

Source: vedabase.io

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