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Gita : Ch-8. Slo-27.



Srimad Bhagavad-Gita :


Chapter-8. ( Akshara-brahma-yogam )


Slokam-27 (  The devotees who know these two paths, O Arjuna, are never bewildered. Therefore be always fixed in devotion.)


naite   srti   partha   janan    yogi    muhyati    kascana,


tasmat    sarveshu    kaleshu     yogayukto   bhavarjuna.



 partha   ete   srti    janan   =   arjuna!   who   knows   these  two  paths;

kascana   yogi   na   muhyati   =   one   yogi  too  never   involve   in   vyamoham;

tasmat   arjuna!   =   therefore   arjuna;

sarveshu    kaleshu   =   at   all   times;

yogayuktah   bhava   =   keep   your   cittam   in   Parmatma.


Lord Krishna declares that knowing the archi-adi the path of light which leads to moksa or liberation from material existence and the path of darkness which leads to bondage in the material existence there will never be any infatuation and delusion at the time of death for a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness.

Such a yogi will travel by their own self earned divine path escorted by the presiding demigods of the path of light.

Thus one should with great faith and enthusiasm meditate on and perform selfless Vedic activities without desire that keeps one firmly upon this path.

Daily meditation constitutes the proper performance of one's daily activities as authorised by the bonafide spiritual master either Vaisnava or Brahmana from one of the four bonafide sampradayas as revealed in Vedic scriptures.



By explaining the result of knowledge regarding the path of light which leads to moksa or liberation and the path of darkness which leads to samsara or the perpetual cycle of birth and death, this subject is being concluded by Lord Krishna.

The yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, who understands the reality of these two paths is never deluded by maya or illusory impressions superimposed upon the mind.

This means such a yogi never deviating from their devotion to the Supreme Lord does not hanker or even consider pleasures in this world or heaven or anything in all creation that is not for the sole satisfaction of the Supreme Lord.

Such a yogi is devoted to the Supreme Lord and nothing else.



The result of comprehending the two routes :-

1. both the path of light which gives moksa or liberation from material existence and 2. the path of darkness which gives bondage to the material existence is that the yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, whether a jnani devoted to spiritual knowledge of the Supreme or a jijnasuh devoted to meditation on the atma or soul.

Both becomes firmly established in equanimity and are never again deluded by maya or illusory impressions superimposed upon the mind.

In other words they are clear as to what is to be done and what is not to be done in able to say continuously focused on the Supreme Lord.

Such a yogi performs no actions with a desire to attain any rewards on Earth or even to reach the heavenly spheres by which desiring one is guaranteed rebirth again from another womb.

Therefore the conclusion is to remain always attentive and established in yoga and traverse forever this ever changing, precarious material existence.



Krishna is here advising Arjuna that he should not be disturbed by the different paths the soul can take when leaving the material world.

A devotee of the Supreme Lord should not worry whether he will depart either by arrangement or by accident.

The devotee should be firmly established in Krishna consciousness and chant Hare Krishna.

He should know that concern over either of these two paths is troublesome.

The best way to be absorbed in Krishna consciousness is to be always dovetailed in His service, and this will make one's path to the spiritual kingdom safe, certain, and direct.



The word yoga-yukta is especially significant in this slokam.

One who is firm in yoga is constantly engaged in Krishna consciousness in all his activities.

Rishi-s advises that one should be unattached in the material world and that all affairs should be steeped in Krishna consciousness.

In this way one attains perfection.

Therefore the devotee is not disturbed by these descriptions because he knows that his passage to the supreme abode is guaranteed by devotional service.

To be continued  ...


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

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


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;


(13)


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.


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

12/07/2017.
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)



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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.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

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 …