janma karma ca me divyam
evaà yo vetti tattvataù
tyaktvä dehaà punar janma
naiti mäm eti so 'rjuna
SYNONYMS
janma-birth; karma-work; ca-also; me-of Mine; divyam-transcendental;
evam-like this; yaù-anyone who; vetti-knows; tattvataù-in
reality; tyaktvä-leaving aside; deham-this body; punaù-again; janma-birth;
na-never; eti-does attain; mäm-unto Me; eti-does attain; saù-he;
arjuna-O Arjuna.
TRANSLATION
One who knows the transcendental nature of My appearance and activities does not, upon
leaving the body, take his birth again in this material world, but attains My eternal
abode, O Arjuna.
PURPORT
The Lord's descent from His transcendental abode is already explained in the 6th verse.
One who can understand the truth of the appearance of the Personality of Godhead is
already liberated from material bondage, and therefore he returns to the kingdom of God
immediately after quitting this present material body. Such liberation of the living
entity from material bondage is not at all easy. The impersonalists and the yogés
attain liberation only after much trouble and many, many births. Even then, the liberation
they achieve-merging into the impersonal brahmajyoti of the Lord-is only partial,
and there is the risk of returning to this material world. But the devotee, simply by
understanding the transcendental nature of the body and activities of the Lord, attains
the abode of the Lord after ending this body and does not run the risk of returning to
this material world. In the Brahma-saàhitä (5.33) it is stated that the
Lord has many, many forms and incarnations: advaitam acyutam anädim ananta-rüpam.
Although there are many transcendental forms of the Lord, they are still one and the same
Supreme Personality of Godhead. One has to understand this fact with conviction, although
it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas
(Puruña-bodhiné Upaniñad):
eko devo nitya-lélänurakto
bhakta-vyäpé hådy antar-ätmä
"The one Supreme Personality of Godhead is eternally engaged in many, many
transcendental forms in relationships with His unalloyed devotees." This Vedic
version is confirmed in this verse of the Gétä personally by the Lord. He who
accepts this truth on the strength of the authority of the Vedas and of the Supreme
Personality of Godhead and who does not waste time in philosophical speculations attains
the highest perfectional stage of liberation. Simply by accepting this truth on faith, one
can, without a doubt, attain liberation. The Vedic version tat tvam asi is actually
applied in this case. Anyone who understands Lord Kåñëa to be the Supreme, or who says
unto the Lord "You are the same Supreme Brahman, the Personality of Godhead," is
certainly liberated instantly, and consequently his entrance into the transcendental
association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord
attains perfection, and this is confirmed by the following Vedic assertion:
tam eva viditväti måtyum eti
nänyaù panthä vidyate 'yanäya
"One can attain the perfect stage of liberation from birth and death simply by
knowing the Lord, the Supreme Personality of Godhead, and there is no other way to achieve
this perfection." (Çvetäçvatara Upaniñad 3.8) That there is no
alternative means that anyone who does not understand Lord Kåñëa as the Supreme
Personality of Godhead is surely in the mode of ignorance and consequently he will not
attain salvation simply, so to speak, by licking the outer surface of the bottle of honey,
or by interpreting the Bhagavad-gétä according to mundane scholarship. Such
empiric philosophers may assume very important roles in the material world, but they are
not necessarily eligible for liberation. Such puffed-up mundane scholars have to wait for
the causeless mercy of the devotee of the Lord. One should therefore cultivate Kåñëa
consciousness with faith and knowledge, and in this way attain perfection.