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Gita: Ch-8. Slo-8.

Srimad Bhagavad-Gita :

Chapter-8. ( Akshara-brahma-yogam )

Slokam-8. (He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me. )

abhyasa-yoga-yuktena          cetasa nanya-gamina,

paramam    purusham    divyam    yati    parthanucintayan.

partha!   =  hey   Arjuna!

abhyasa-yoga-yuktena   =   by   the   result   of   regular   practice  like   concentration    ( meditation );

nanya-gamina   cetasa   =   with   the  help   of    the   mind   which   totally   away   from   other   sense-objects;

anucintayan   =   meditating    and    meditating   ........;

divyam    paramam    purusham     yati    =   attain    the   Supreme    which   is   in   the   form   of   bright   shining   light.

In this slokam Lord Krishna reveals the methodology of remaining fixed in the divine, transcendental nature.

The words abhyasa yoga yuktena meaning engagement in yoga, is what leads to purity of mind and equanimity.

Therefore it is practically the practice of eqanimity.

The Purusa or supreme being is divine and dwells within the puri or city of the human body with nine gates being two eyes, two ears two nostrils, one mouth etc., in entirety.

The Purusa is never enveloped by anything internally not is He ever enveloped by anything externally.

The word divyam means divine and denotes reveling in all species of creation along with their activities.

The word divyam indicates this having for its root the word div which means to revel.

By the daily practice of regulated meditation the mind becomes fixed and does not wander or meander away from the point of focused attention.

With the mind so habituated and properly trained in meditation, the Supreme Lord Krishna is to be fixed in one's mind as the final thought at the time of death up to and including the last moment.

So thinking of the Supreme Lord at such a crucial moment as death is the pivotal point in human existence for one can thus attain Him in the spiritual worlds.

This will be explained in more detail in the next two sloka-s.

It should be clearly understood that by thought alone one achieves whatever one desires, whether it is the Supreme Lord or dominion over the worlds or great fortune, etc.

Whereas Jada Bharata left the human species and became an animal due to reflecting upon the welfare of a deer; a person by the power of their meditation will be born with qualities comparable to the Supreme Lord by meditating upon Him at the moment of death.

The word abhyasa is the habituating and training of the mind to meditate upon the focused object of attention in a regulated manner.

Whereas yoga or the science of the individual consciousness attaining communion with the ultimate consciousness is a mode of meditation with fixed procedures and fixed times everyday abhyasa is a mode of meditation beyond the times one's set aside for regular daily and special occasions; abhyasa mode of meditation is more of a continuous phenomena in all activities of life.

The method of practice that is the direct means to ensure constant remembrance is being revealed with the words cetasa nanya gamina meaning with an undeviating mind. This method means one's thoughts finely focused on one thing. That in itself is the meditated state of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. To the mind that has become habituated to this yoga and is fixed and concentrated on the divine and resplendent, ultimate being and reality the Supreme Lord Krishna, never deviating their consciousness to anything else attains Him excluisvely.

In this way Lord Krishna answered Arjuna's seven questions and as well revealed the way to attain the Supreme Lord Himself.

Now in order to elaborate on the precise type and methodology He speaks the words cetasa nanya gamina or with an undeviating mind.

One who with their mind disciplined and firmly established in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, by the practice of meditation.

Contemplating in one's mind daily the qualities and attributes of the desired and cherished Supreme Lord; at fixed times and at times that are not fixed, thinking of nothing else then the object of one's focused meditation is recognised by the resplendent and effulgent Supreme Lord Himself residing in the core of one's heart and attains Him in the eternal spiritual worlds at the moment of death.

To be continued ...


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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 …