Gita : Ch-8. Slo-27&28.

A combined analysis :- a summation of chapter-8. with slokam-s 27 and 28.

Srimad Bhagavad-Gita :


Chapter- 8. ( Akshara-brahma-yogam )


Slokam-27 & 28. ( With these two slokam-s Lord concludes the above yogam viz.; chapter-8. )


{27. The devotees who know these two paths, O Arjuna, are never bewildered. Therefore be always fixed in devotion.}

[28. A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.]



27.

vedeshu   yajneshu    tapahsu    caiva


daneshu    yat    punya-phalam    pradishtam

28.

atyeti    tat    sarvamidam    viditva


yogi    param    sthanamupaiti    cadyam.





vedeshu   yajneshu   =   in the study of the Vedas,   practicing / following   yajna-s;

tapahsu   daneshu    ca   eva   =    tapo-anushtanam,   and   satpatra-dhanam,   with  the   help   of  these;

yat    punya-phalam    pradishtam   =   achieve,   as   the   sastra-s    declaring,   all   fruits   of   punya-s;

at    sarvam   =   all  of   them;

idam    viditva   =   knowing   these   (  who   knows   the   secrets   of   sukla-krishna-paksham   paths );

yogi   atyeti    =   meditating   yogi   overcomes;

adyam   param    sthanam   =   the   base   of   all,  i.e,   the   Param-padham   (  Supreme   Abode );

upaiti   ca   =   achieves   too.




Now the result of knowing the Vedic conclusion to this chapter and the previous chapter is being stated by Lord Krishna with the words vedesu yagnesu,tapahsu caiva danesu. vedesu is the study of the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda as well as all other Vedic scriptures. yagnesu is the performance of yagna or various Vedic ritualistic activities in propitiation tapahsu is engaging in tapasya or rigorous austerities and penance like extreme fasting danesu is giving charity and doing philanthropic works such as feeding the poor

All these four activities give great merit but whatever merits are assigned in the Vedic scriptures for these pious activities they are all eclipsed and surpassed by that liberated being who knows the glorious pre-eminent position of the Supreme Lord as revealed by Lord Krishna in these two chapters. Such a being transcends in their very existence. This means that the bliss in realising the ultimate reality of the Supreme Lord's paramount and exalted state in comparison makes the rewards appointed in the Vedas as insignificant as a blade of grass. To be a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, is assuredly achieved by this transcendence and such a one assuredly attains the ultimate goal in association with the Supreme Lord.

The one who has understood and assimilated the truth regarding the purport to Lord Krishna's unequivocal answers to Arjuna's eight questions as well as the process of attaining it will never forget the Supreme Lord whether performing activities or not performing activities. Therefore it is stated in the Skanda Purana: Knowing the two paths which lead to the archi-adi the path of light, along with the process, the methodology and the implementation one will not be deluded in the knowledge of the supreme attainment.

One who following these two paths by knowledge of the pre-eminent paramount position of the Supreme Lord realises the brahman or the spiritual substratum pervading all existence which is more meritorious than even study of the Vedas, attains the eternal abode of the Supreme Lord in association with Him.

Thus Lord Krishna concludes this chapter stating the results of ascertaining the intrinsic meaning of the answers to the eight questions asked by Arjuna. The yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness having devotion for the Supreme Lord eclipses all. Such a being fully realising the intrinsic truths revealed in the answers given by Lord Krishna to these eight questions and understands the absolute supremacy of the Supreme Lord surpasses in achievement all the pious merits of those who are devoted to study and reflection of the Vedas, those who perform ritualistic Vedic activities for rewards, those who engage in severe austerities and penance and those who give much charity to others. Such a yogi understands that material goals only lead to temporary rewards and that all meritorious activities performed with any attachment or desire assuredly propels one back into physical existence endlessly. The conclusion is that for such a yogi it is the Supreme Lord Himself that is the only goal and as He is the only goal such a one attains the Supreme Lords and has eternal association with Him in His transcendental abode in the spiritual worlds.



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: both the path of light which gives moksa or liberation from material existence and 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.


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 authorized by the bonafide spiritual master either Vaisnava or Brahmana from one of the four bonafide sampradayas as revealed in Vedic scriptures.


The talk on "Punar-Avarthana -rahitham ( No-Return ) and Punar-Avarthanam ( Return ), ends here.

Chapter-8. ENDS.

Next : Chapter-9. ( Raja-vidya-guhya-yogam).

To be continued  ....