यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये।।8.11।।
yadaksharam vedavidho vadanti vishanti yadi yatayo vitaragah | yadicchanto brahmacharyam caranti tat te padam sangraheNa pravaksye |
Translation
Scholars of the Vedas say that He who is the Imperishable, the one who is attained by the great sages free from desire; He who, desiring, practices celibacy, that state I will explain to you in brief.
Word Meanings
yad — that which; akṣaraṁ — imperishable syllable (om); vedavidḥ — scholars of the Vedas; vadanti — say; viśanti — attain; yadi — if; yatayoḥ — of the great sages; vītarāgāḥ — free from worldly desires; yadi — if; icchantō — desiring; brahma‑caryaṁ — celibacy/renunciation; caranti — practice; tat — that; te — to you; padaṁ — position/state; saṅgraheṇa — in summary; pravakṣye — I shall explain
Understanding the Verse
In this verse Arjuna asks Krishna about the ultimate nature of the Supreme Being, and Krishna replies by summarising the teachings of the Vedic sages. The opening phrase ‘yad akṣaraṁ vedavidḥ vadanti’ points to the concept of the imperishable reality (akṣara) that the learned Vedic scholars describe. The term akṣara, literally ‘that which is not to be cut’, is traditionally understood as the indivisible, eternal principle underlying all existence, often identified with the ultimate Brahman or the supreme deity.
Krishna continues by stating that this imperishable reality is attained (viśanti) by those who are free from worldly attachments – the great sages (yatayoḥ vītarāgāḥ). The removal of desire (rāga) is a prerequisite for spiritual realization, as desire binds the mind to transient objects and obscures the perception of the eternal. The verse thus emphasizes the importance of renunciation (vītarāga) as a means to transcend the cycle of birth and death.
The next segment, ‘yadi icchantō brahma‑caryaṁ caranti’, expands the discussion to include a specific mode of practice: brahmacharya, or disciplined celibacy and self‑control. While the term can denote literal celibacy, commentators often interpret it broadly as the cultivation of self‑restraint, focus, and purity of mind. Those who earnestly desire (icchantō) this disciplined way of life and continuously practise it progress towards the same ultimate state (tat te padaṁ).
Krishna then promises to convey ‘saṅgraheṇa pravakṣye’ – a concise explanation of this profound reality. The use of ‘saṅgraha’ (summary) acknowledges that the full scope of the Supreme’s nature is vast, yet it can be encapsulated in essential principles that guide aspirants. This concise teaching aligns with the Gita’s overall method: delivering core spiritual truths in an accessible, direct manner.
From a philosophical standpoint, the verse integrates two key paths to the Divine: knowledge (jñāna) through understanding the imperishable nature described by the Vedas, and disciplined practice (sādhanā) manifested in brahmacharya. The synthesis underscores that intellectual insight must be supported by ethical conduct and self‑discipline. Together, they lead the aspirant to the ‘pada’ – the ultimate seat or state of liberation where one abides in the timeless presence of the Divine.
In contemporary practice, this verse encourages seekers to adopt both reverence for scriptural wisdom and a lifestyle of self‑restraint. By internalising the teachings of the Vedic scholars and committing to a disciplined way of living, one can gradually transcend the fleeting identities of the mind and experience the immutable reality that the Gita reveres as akṣara.
