8.11 I shall speak to you briefly of that immutable Goal which the knowers of the Vedas declare, into which enter the deligent ones free from attachment, and aspiring for which people practise celibacy.

8.11 I shall speak to you briefly of that immutable Goal which the knowers of the Vedas declare, into which enter the deligent ones free from attachment, and aspiring for which people practise celibacy. 8.11 That which is declared Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that desiring which celibacy is practised that goal I will declare to thee in brief. 8.11 Pravaksye, I shall speak; te, to you; samgrahena, briefly; tat, of that; which is called the aksaram, immutable-that whch does not get exhausted, which is indestructible; padam, Goal to be reached; yat, which; veda-vidah, the knowers of the Vedas, the knowers of the purport of the Vedas; vedanti, declare, speak of It as opposed to all alifications-'It is neither gross nor minute' (Br. 3.8.8) etc.-, in accordance with the Upanisadic text, 'O Gargi, the knowers of Brahman say this Immutable (Brahman) is that' (ibid); and further, yat, into which, after the attainment of complete realization; visanti, enter; yatayah, the diligent ones, the monks; who have become vita-ragah, free from attachment; and icchantah, aspiring to know (-to know being supplied to complete the sense-); yat, which Immutable; people caranti, practise; brahmacaryam, celibacy-at the teacher's house. Commencing with, '"O venerable sir, which world does he really win thery who, among men, intently meditates on Om in that wonerful way till death?" To him he said, "O Satyakama, this very Brahman that is (known as) the inferior and superior is but this Om"' (pr.5.1-2), it has been stated, 'Again, anyone who meditates on the supreme Purusa with the help of this very syllable Om, as possessed of three letters,৷৷.he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama-mantras,' (op.cit.5) etc. Again, beginning with '(Tell me of that thing which you see as) different from virtue, different from vice,' it has been stated, 'I tell you briefly of that goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for which people practise Brahmacarya: it is this, viz Om' (Ka.1.2.14-15), etc. In the above otations, Om which is going to be spoken of is presented as a name of this supreme Brahman, and also as Its symbol like an image. This has been done as a means to meditation on it (Om) for the attainment of the supreme Brahman by poeple of low and mediocre intellect, in as much as this leads to Liberation in course of time. Here also that very meditation on Om in the manner stated above-which is the means of attaining the supreme Brahman introduced in, '(He who meditates on) the Omniscient, the Ancient,' and in, '(I shall speak to you birefly of that immutable Goal) which the knowers of the Vedas declare,' and which (meditation) leads to Liberation in due course [Realization of Brahman leads to immediate Liberation (sadyomukti, whereas meditation (contemplation, upasana) leads to gradual Liberation (krama-mukti).-Tr.]-has to be spoken of along with 'adherence to yoga' as also whatever is connected directly or indirectly with it. For this purpose the following text is begun:

।।8.11।। वेदवेत्ता लोग जिसको अक्षर कहते हैं, वीतराग यति जिसको प्राप्त करते हैं और साधक जिसकी प्राप्तिकी इच्छा करते हुए ब्रह्मचर्यका पालन करते हैं, वह पद मैं तेरे लिये संक्षेपसे कहूँगा।

।।8.11।। व्याख्या--[सातवें अध्यायके उनतीसवें श्लोकमें जो निर्गुण-निराकार परमात्माका वर्णन हुआ था, उसीको यहाँ ग्यारहवें, बारहवें और तेरहवें श्लोकमें विस्तारसे कहा गया है।]'यदक्षरं वेदविदो वदन्ति'--वेदोंको जाननेवाले पुरुष जिसको अक्षर-निर्गुण-निराकार कहते हैं, जिसका कभी नाश नहीं होता, जो सदा-सर्वदा एकरूप, एकरस रहता है और जिसको इसी अध्यायके तीसरे श्लोकमें 'अक्षरं ब्रह्म परमम्' कहा गया है, उसी निर्गुण-निराकार तत्त्वका यहाँ 'अक्षर' नामसे वर्णन हुआ है।'विशन्ति यद्यतयो वीतरागाः'--जिनके अन्तःकरणमें रागका अत्यन्त अभाव हो गया है; अतः जिनका अन्तःकरण महान् निर्मल है और जिनके हृदयमें सर्वोपरि अद्वितीय परम तत्त्वको पानेकी उत्कट लगन लगी है, ऐसे प्रयत्नशील यति महापुरुष उस तत्त्वमें प्रवेश करते हैं--उसको प्राप्त करते हैं।'यदिच्छन्तो ब्रह्मचर्यं चरन्ति'--जिनका उद्देश्य केवल परमात्मतत्त्वकी प्राप्तिका है, परमात्मप्राप्तिके सिवाय जिनका और कोई ध्येय है ही नहीं और जो परमात्मप्राप्तिकी इच्छा रखकर ब्रह्मचर्यका पालन करते हैं, सम्पूर्ण इन्द्रियोंका संयम करते हैं अर्थात् किसी भी विषयका भोगबुद्धिसे सेवन नहीं करते।'तत्ते पदं संग्रहेण प्रवक्ष्ये'--जो सम्पूर्ण साधनोंका आखिरी फल है, उस पदको अर्थात् तत्त्वको मैं तेरे लिये संक्षेपसे और अच्छी तरहसे कहूँगा। संक्षेपसे कहनेका तात्पर्य है कि शास्त्रोंमें जिस तत्त्वको सर्वोपरि विलक्षण बताया गया है, हरेक आदमी उसको प्राप्त नहीं कर सकता--ऐसी जिसकी महिमा बतायी गयी है; वह पद (तत्त्व) किस तरहसे प्राप्त होता है-- इस बातको मैं कहूँगा। अच्छी तरहसे कहनेका तात्पर्य है कि ब्रह्मकी उपासना करनेवाले जिस तरहसे उस ब्रह्मको प्राप्त हो जाते हैं, उसको मैं अच्छी तरहसे कहूँगा।  सम्बन्ध --अन्तकालमें उस निर्गुण-निराकार तत्त्वकी प्राप्तिकी फलसहित विधि बतानेके लिये आगेके दो श्लोक कहते हैं।

Persons who are learned in the Vedas, who utter oṁ-kāra, and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain salvation.

Lord Śrī Kṛṣṇa has recommended to Arjuna the practice of ṣaṭ-cakra-yoga, in which one places the air of life between the eyebrows. Taking it for granted that Arjuna might not know how to practice ṣaṭ-cakra-yoga, the Lord explains the process in the following verses. The Lord says that Brahman, although one without a second, has various manifestations and features. Especially for the impersonalists, the akṣara, or oṁ-kāra – the syllable oṁ – is identical with Brahman. Kṛṣṇa here explains the impersonal Brahman, into which the renounced order of sages enter. In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate oṁ and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. In this way they realize two of Brahman’s features. This practice is very essential for the student’s advancement in spiritual life, but at the moment such brahmacārī (unmarried celibate) life is not at all possible. The social construction of the world has changed so much that there is no possibility of one’s practicing celibacy from the beginning of student life. Throughout the world there are many institutions for different departments of knowledge, but there is no recognized institution where students can be educated in the brahmacārī principles. Unless one practices celibacy, advancement in spiritual life is very difficult. Therefore Lord Caitanya has announced, according to the scriptural injunctions for this Age of Kali, that in this age no process of realizing the Supreme is possible except the chanting of the holy names of Lord Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.