VERSE 5

nirman-moha jita-sanga-dosha 
adhyatma-nitya vinivritta-kamah
dvandvair vimuktah sukha-duhkha-sanjnair 
gacchanty-amudhah padam avyayam tat

Free from pride, illusion and bad association, dedicated to spiritual pursuits, forsaking lust, unburdened by the dualities of happiness and distress – such wise persons attain the eternal realm.

VERSE 6

na tad bhasayate suryo na shashanko na pavakah
yad gatva na nivartante tad dhama paramam mama

My Supreme Abode is not illumined by sun, moon or fire. Once attaining that abode, one never returns.

VERSE 7

mamaivamsho jiva-loke jiva-bhutah sanatanah
manah shashthanindriyani prakritisthani karshati

The living beings of this world are My eternal particles. These living beings struggle with the five senses and the mind, the sixth sense within.

VERSE 8

shariram yad avapnoti yacchapy-utkramatishvarah
grihitvaitani samyati vayur gandhan ivashayat

Whenever the individual being, the master of the body, accepts or gives up a material body, his senses and mind follow him to the next body, just as the wind carries a fragrance from its source.

Anuvritti
Perfection in bhakti-yoga, or Krishna consciousness, is not achieved without striving to be free from false pride and illusion. To achieve this one should keep company with like-minded persons in pursuit of the Absolute Truth. In other words one should give up bad association.

asat-sanga tyaga – ei vaishnava-achara
stri sangi – eka asadhu krishnabhakta ara

A Vaishnava (bhakti-yogi) should always avoid bad association, those who are materially attached, who are addicted to illicit sex and intoxication and who are not interested in the cultivation of the Absolute Truth. (Chaitanya-charitamrita, Madhya-lila 22.87)

The Supreme Abode of Sri Krishna is the final destination of the bhakti-yogi and Krishna says that His abode is not illuminated by sun, moon or fire. Not illuminated by sun, moon or fire means that the Supreme Abode is beyond the reach of the darkness that exists in the material world. In the Supreme Abode of Krishna, known by great self-realized yogis as Goloka Vrindavana, everything is filled with the self-effulgence of Krishna.

na tatra suryo bhati na chandra-tarakam
nema vudyuto bhanti kuto’yam agnih
tam eva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati

The sun does not shine there, nor the moon, nor the stars, nor does lightning shine. How then can fire burn? When Krishna shines, all these shine. Through His effulgence He illuminates everything. (Katha Upanishad 2.2.15)

Krishna also says that once attaining that Supreme Abode, one never returns to this world of birth and death. The material world is filled with unlimited fallibilities, but the Supreme Abode is infallible. The fallibility of the material world includes envy, greed, lust, hate, vengefulness etc. but these material qualities cannot enter the abode of Krishna.

Some thinkers have postulated that the living beings in this material world have originally fallen from their eternal position in the Supreme Abode. Such persons are known as ‘fall-vadis’. According to the thinking of the ‘fall-vadis’, the Supreme Abode is fallible and subject to envy, dissatisfaction, greed, hate and so on. The word ‘fallible’ comes from the Latin word fallere that means ‘to deceive’. In order to deceive there must be ignorance, forgetfulness and suspicion etc. However, considering that no material qualities exist in the Supreme Abode, it is not possible for any liberated living being there to become contaminated by material qualities.

Krishna says that once going to that abode one never returns to the material world (yad gatva na nivartante). Krishna does not say that again going or returning to that Supreme Abode then one never returns. Therefore, it is understood by Krishna’s own words that no one falls from the Supreme Abode.

All living beings in the spiritual and material worlds are eternally Krishna’s parts and particles – mamaivamsho jiva-loke jiva-bhutah sanatanah. However, the living beings who are conditioned by material nature and who have no control of their senses or knowledge of the Supreme Abode, are again and again reborn to the world of birth and death. At the time of death they are carried away to their next body by sense desires and the mind, just as the fragrance is carried by the wind.