Skip to main content

Gita : Ch-8. Slo-26.

Srimad   Bhagavad-Gita :

Chapter-8. ( Akshara-brahma-yogam )

Slokam-26.  ( According to the Vedas, there are two ways of passing from this world—one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns. )

suklakrishne     gati    hyete    jagatah     sasvate    mate,

ekaya    yatyanavrttim    anyayavartate     punah.

sukla    krishne   =   leads    to  'suklam'   (  illumination/light/brightness/white /knowledge )   and   'krishna'    (  
tamas/darkness/black/ignorance );

ete   gati   =   these   two  paths;

 jagatah     sasvate    mate   hi    =    established    in   the   world  over  at   all   times   present;

ekaya    anavrttim     yati   =   ( through )   one  ( path ),   without   re-birth  /  return   to  birth,   attains   moksham   (  liberation );

anyaya    punah   avartate   =   goes   through   by   other  (  path/route  ) and  again     returns   to   samsaram   (  to  this  world  ) .

Lord Krishna describing the two paths as eternal concludes by reiterating that those who practice the path of knowledge take the route of light presided over by the all effulgent Agni the demigod of fire and those who practice the path of action take the route of darkness presided over by the demigod of smoke.

Both are eternal and beginingless. Preceding by the route of light the qualified yogi or one perfecting the individual consciousness attaining communion with the ultimate consciousness is not reborn again in the world of mortals but eventually achieves moksa or liberation from material existence.

The aspirant who performs meritoious activities with the desire for rewards in this life and the hereafter must return to material existence and take birth again.

The path of light is the archi-adi being illuminating and the path of darkness is the dhumadi or smoke.

One who at death is guided on the path of light does not return to the worlds of mortals; but one who is at death guided on the path of darkness does return and must be reborn again.

The path of light is dual for two types of aspirants being: the jnani the god seeker and the jijnasuh the soul seeker.

The path of darkness is singular is for the atharthi or fruitive seeker who performs meritorious activities with the desire to reap the benefits and rewards in the hereafter.

Thus two paths are given for the three types of aspirants.

The Chandogya Upanisad V.X.I-III states: Those aspirants who have realized the atma or soul and those who in seclusion meditate with faith and devotion on the omnipotent, omniscient and omnipresent Supreme Lord enter the archi-adi path of light and do not return.

Those aspirants who in their daily affairs devote themselves to Vedic rituals, public works, charity and philanthropic activities as well as other pious acts, all enter the dhumo the path of darkness and must return.

 The explanation of the two paths: the path of light characterised by jyotih or illumination and the path of darkness characterised by dhumah or smoke is now being concluded by Lord Krishna.

The path of light is for those qualified by knowledge and the path of darkness is for those qualified by actions both paths are eternal without beginning; but of the two by the path of light one returns not to samsara the perpetual cycle of birth and death and by the path of darkness one must return and be reborn in material existence.

To be continued ...


Popular posts from this blog

Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

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 …