Up to the world of Brahmā. That in which beings come to be is a 'bhuvana'; the bhuvana of Brahmā is the world of Brahmā. Up to the world of Brahmā, all the worlds, together with the world of Brahmā, are subject to return, of a nature to return again, O Arjuna. But having reached Me, the one, O son of Kuntī, there is no rebirth, no fresh arising. Why are the worlds, the world of Brahmā included, subject to return? Because they are bounded by time. How so?

All the worlds, up to the world of Brahma, abiding within the egg of Brahma, which are abodes of enjoyment and lordship, are returning, perishing. So, for those who have gained the goal of lordship, since the place to be attained perishes, their being subject to perishing cannot be avoided. But for those who have attained Me, the all-knowing, of true resolve, whose play it is to bring about the rise, the standing, and the dissolution of the whole world, supremely compassionate, ever of one form, since there is no occasion of perishing, there is no rebirth. The Lord states the ordering of the time of origination and destruction, wrought by the resolve of the supreme Person, of the worlds up to the world of Brahma and of those who dwell within them.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

From the seat of Brahma on the great Meru downward, there is no escape from return. So it is said in the Narayana-gopala-kalpa, 'from the seat of Brahma on Meru, and from the world of men, there is birth on earth; the absence of it everywhere comes only by reaching Him born of Vasudeva'.