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Gita : Ch-8. Slo-24. Part-1.

Study sincerely, very important ..

Srimad Bhagavad-Gita :

Chapter-8.( Akshara-brpma-yogam )

Slokam-24 .( The state of  no rebirth, after death. )

agnirjiyotirahah   suklah    shanmasa    uttarayanam,

tatra    prayata    gacchati    brapma    brapmavidho    janah.

agnih   jiyotih   ahah   suklah    =    fire, Illumination, Day, Suklapaksham;

shanmasah    uttarayanam      =     the period of  six months of Uttarayana-kalam;

tatra    prayata     =     those who discard their bodies in the above mentioned path;

Brapmavidhah   janah    =   that brapma-jnanies; ( their Jeevatma )

Brapma    gacchati    =    attain "Brapmam"( Brahmam ) ( i.e the Jnanies jeevatma dissolve in Paramatma ) Hence no-rebirth to them.

First Part of the discussion :

Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north.

When fire, light, day and moon are mentioned, it is to be understood that over all of them there are various presiding deities who make arrangements for the passage of the soul. At the time of death, the jeevatma  sets forth on the path to a new life.

If one leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal brahmajyoti.

First Lord Krishna presents the path by which there is no return for rebirth with the words agnir-jyotir which identify the presiding demigods respectively of fire and illumination.

So on this path of no return are stationed the demigods identified with fire, illumination, day, the moons 15 day bright fortnight and the six months of the suns northern waxing course. The yogis or those perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, who have realised the brahman or the spiritual substratum pervading all existence, they proceed on the path of no return after death guided by the aforementioned presiding demigods of the time divisions until they finally reach the very brahman they have realised.

This slokam indicates, the release of  jeevatma ( soul )  from the body of those who follow and practice "Pranavam mantra upasana" and vedik karma-s.Those ( Jeevatma ) who move through the path of  famous " Devayanam", pass through the "Surya-manddalam", reach the "Brapmalokam", thereafter, till "kalpantam" experience the divine bliss, and later dissolve in Paramatma ( Brapma-sayugyam ). This is the Vedik Siddhantam.

"Agni, Jiyotiss, Day-time, Suklapaksham, Uttarayanam" -- these represent the "Surya-manddalam" i.e chaithanyam. "Devayanam"is the the journey towards illumination. Chaithanyam ( living ) and Jaddham ( non-living matter )  i.e; "Purushan and Prakruti"are two bhava-s of the Paramatma. Suryan ( Sun ) represents Chaithanyam and Chandran ( Moon ) represents Jaddham, as well informed in "the "Prasnopanishad".

The above mentioned two components  -- Purushan and Prakruti, i.e; Chaithanyam and Jaddham, are present in every one of us. The Upasakan who practices sincerely  to achieve the connection with inner atma ( which is in the path of Surya-manddalam, when the Jeevatma leaves his  body, because of his strength of Samskaram, can sustain the mind upon Parmatma ( Parmatma-smarana ).

"Yadbhavah -- Tadbhavati" this is the Rule. Meaning - according to the bhavam of the mind during one's life period, will be his state after his death.

The brapmo-upasakan through the path of illumination, move higher, and reaches  brapmalokam. "Uttarayanam", this  indicates higher, superior, and supreme nature.

Next : Second part of the discussion

To be continued  ....


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Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …