मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः।।8.15।।
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.
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).
8.15. Having attained Me, the men of great soul who have achieved the supreme perfection, do not get the transient rirth, a store-house of all troubles.
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.
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:
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.
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:
What happens to the person who attains you? Attaining me, they do not attain birth again, which is full of suffering (duhkhalayam) and temporary, but attain a birth similar to mine, which is full of joy, because it is eternal. According to the Amara Kosa, sasvata means certain, eternal, continual, everlasting. When 1 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. Other devotees attain perfection, but those who exclusively think of me (ananya cetah), attain the very highest perfection (paramam samsiddhim) – a position as an assistant in my pastimes. This indicates the observable superiority of kevala bhakta above all other types of devotees mentioned.
Although the Lord Krishna is easily attainable by His devotees what does it mean? This is being answered here. The mahatmanah or great souls are His devotees and having attained Him they are released from samsara the perpetual cycle of birth and death having realised the purpose of human existence and reaching the highest perfection in Him are automatically granted moksa or liberation from the material existence and promotion to Vaikuntha the eternal spiritrual worlds.
In this verse Lord Krishna praises that state of attainment itself. Attaining the Supreme Lord is solely the ultimate goal.
Those who attain Lord Krishna do not return to the impermanent material existence and temporary condition of samsara the perpetual cycle of birth and death the abode of misery and suffering. The devotees of Lord Krishna are mahatmas or great, noble souls who have enlightened themselves as to the real nature of His nama or name, rupa or form, guna or attributes, dhama or abode and lila or divine pastimes. Such exalted beings feel such fervid love for Him in separation that their very life becomes unsupportable. Those whose mind are focused on Him and whose heart is only for Him in bhakti or loving devotion is the very heart in which He resides. Those who by incessantly meditating upon Him will attain the highest perfection which is the Supreme Lord Krishna. Next will be discussed why the arthathi or seeker of wealth return to material existence and the bhaktas or the devotees of Lord Krishna are liberated from material existence.
Those who attain Lord Krishna do not return to the impermanent material existence and temporary condition of samsara the perpetual cycle of birth and death the abode of misery and suffering. The devotees of Lord Krishna are mahatmas or great, noble souls who have enlightened themselves as to the real nature of His nama or name, rupa or form, guna or attributes, dhama or abode and lila or divine pastimes. Such exalted beings feel such fervid love for Him in separation that their very life becomes unsupportable. Those whose mind are focused on Him and whose heart is only for Him in bhakti or loving devotion is the very heart in which He resides. Those who by incessantly meditating upon Him will attain the highest perfection which is the Supreme Lord Krishna. Next will be discussed why the arthathi or seeker of wealth return to material existence and the bhaktas or the devotees of Lord Krishna are liberated from material existence.
Maamupetya punarjanma duhkhaalayamashaashwatam; Naapnuvanti mahaatmaanah samsiddhim paramaam gataah.
mām—Me; upetya—having attained; punaḥ—again; janma—birth; duḥkha-ālayam—place full of miseries; aśhāśhvatam—temporary; na—never; āpnuvanti—attain; mahā-ātmānaḥ—the great souls; sansiddhim—perfection; paramām—highest; gatāḥ—having achieved
