Bg 8.26
śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate
ekayā yāty anāvṛttim anyayāvartate punaḥ
Bg 8.27
naite sṛtī pārtha jānan yogī muhyati kaścana
tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna
Bg 8.28
vedeṣu yajñeṣu tapaḥsu caivadāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā yogī paraṁ sthānam upaiti cādyam
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
aksharabrahma yogo nāma ashtamodhyāyaha
Translation
26. The Path of Light and the Path of Darkness available for the world are verily thought to be both eternal; by the one, the "Path of Light, " a man goes to return not; by the other, the "Path of Darkness," he returns again.
27. Knowing these paths, O Partha, no YOGIN is deluded; therefore, at all times be steadfast in YOGA , O Arjuna.
28. Whether fruit of merit is declared (in the scriptures) as springing up from study of the VEDAS, from performance of sacrifices, from practice of austerities, and from charity --- beyond all these goes the YOGIN, who having known this (the two 'paths' ) attains to the Supreme, Primeval (Essence) .
Commentary
The two paths so vividly described above, are renamed here as the 'Path-of-Light' and the 'Path-of-Darkness,' according to the goal to which each "path" leads the pilgrims. One takes the travellers to the brilliant heights of evolutionary success; the other into the dark abyss of devolutionary sorrow. These two "paths" described here, in their general implications, can be considered as showing the 'Path-of-Moksha' and the 'Path-of-Samsara.'
The ways of life in any given generation always fall under two categories --- the secular and the sacred. The former, the secular, is pursued by those who feel that food, clothing, and shelter are the absolutes and the fulfillment of life lies in the satisfaction of the largest number of physical and emotional sense-ticklers, and whose intellects are cold and satisfied, feeling no urge to seek anything nobler and diviner. The latter, the sacred, however, is pursued by those who can feel no encouragement in their bosom, when the sense-objects giggle and dance in front of their sense-organs, and whose intellects are ever on fire with a great seeking of something beyond, something deeper than the mere surface existence in life.
These two 'paths' --- which mean not only the two impulses of the sacred and the secular, but also all those who follow these two paths --- the seekers of materialism and the seekers of spirituality --- "ARE TO BE CONSIDERED AS TRULY ETERNAL." In the largest sense of the term, these two impulses together constitute the entire Samsara, and since the world of finitude and change is eternal, these two contrary impulses are also eternal. But it is the Vedantic theory, approved and upheld by the lived experiences of the Seers and Sages, that Samsara for the individual can be ended.
Subjectively considered, this stanza may perhaps have a secret suggestion to make to true Yogis --- meaning, the sincere meditators. Even in an elderly Sadhaka, who has been on the 'path' for years, the existing vasanas in him may now and then come up to insist upon his extroversion. At such moments of inner revolt in us, we, as seekers and meditators, need not at all get flabbergasted because, as the Lord explains, the aspirations for the higher-life and the temptations for the lower-existence are the two opposing forces that are eternally at tug-of-war with each other.
WHAT EXACTLY IS THE GAIN IN KNOWING THESE TWO PATHS, AND THEIR ETERNAL NATURE?
After knowing that the "Path of Light" and the "Path of Darkness" are the two opposing forces that function in our mental life eternally, a true seeker will not fall into any sense of despair, when he watches a revolt rising in his bosom. "NO 'YOGI' IS DELUDED, KNOWING THESE PATHS."
The entire line of argument pursued by Krishna, is to reveal slowly and steadily the "Path of Return" and the "Path of No-Return" and now, in this, the penultimate stanza of this chapter, the Lord summarises the thesis and purpose, and says, "THEREFORE, ARJUNA, YOU BE A 'YOGI' AT ALL TIMES." Here, he who has withdrawn himself from his false identifications and has come to fix his single-pointed mind in the contemplation of the Self, is a Yogi.
In short, the entire chapter is a divinely powerful plea recommending that Arjuna should, even while acting in the world, continuously strive to be one living in the awareness of the Divine, through a process of selfless identification with the Eternal, Imperishable Purusha.
BY MERE MEDITATION HOW WILL WE GAIN THE SPECIFIC MERITS THAT ARE PROMISED BY THE SHRUTI AND THE SMRITI WHEN WE FOLLOW CERTAIN NOBLE ACTIONS IN LIFE?
Here Krishna is emphasizing that meditation can be undertaken by anyone who is even slightly capable of it, because, the Lord explains, "WHATEVER MERITORIOUS RESULTS ARE PROMISED IN THE SCRIPTURES TO ACCRUE FROM THE STUDY OF THE VEDAS, PERFORMANCE OF YAJNAS, PRACTICE OF AUSTERITIES, AND SELFLESS CHARITY," a true Yogi, meaning, a sincere meditator, gains them all. Besides, the Lord is emphatic when He says, "THE YOGI EVER RISES OVER ALL THESE." Attempts at meditation can integrate the personality a million times more easily and quickly than by the slower processes described above --- it being understood that the devoted meditator has developed in himself the necessary amount of dispassion, and discriminative thinking. Even these can grow when meditation is pursued regularly and sincerely.
When thus, a meditator who has, through meditation, gained the results of selfless Karma and Upasanas, continued his practices, he learns to soar higher and higher, until at last he comes to realise "THIS," the Imperishable Purusha, and ATTAINS TO THE PRIMEVAL, SUPREME ABODE --- having attained which, MY HIGHEST STATE, there is no return.
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA , in the dialogue between Sri Krishna and Arjuna, the eightth discourse ends entitled: THE YOGA OF IMPERISHABLE BRAHMAN.
Here the term "YOGA OF THE IMPERISHABLE BRAHMAN" is to be understood as "THE WAY TO THE IMPERISHABLE BRAHMAN." After answering in this chapter the questions raised by Arjuna, the Lord was borne away on the high tides of His Divine inspiration, to explain how those who can remember the Infinite at the time of their departure from the body will reach the Infinite. Therefore, He advised Arjuna to remember the Infinite always and face his life diligently.
Naturally, Krishna has to explain what is the nature of that Infinite upon which the seeker is to fix his single-pointed mind. We had thus, in stanzas 9 and 10, a set of brilliant phrases, which, in their suggestiveness, explain the Inexplicable. Having described the Imperishable BRAHMAN, Krishna explains the "Path-of-Light" and the "Path-of-Darkness," the former leading to the Imperishable, and the latter abducting the ego away from its divine ]home into the 'house of pain and finitude.' Rightly, indeed, has the chapter been captioned as "THE WAY TO THE IMPERISHABLE BRAHMAN."
Om Om Om Om Om
Sources: vedabase.com; The Holy Geeta
śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate
ekayā yāty anāvṛttim anyayāvartate punaḥ
Bg 8.27
naite sṛtī pārtha jānan yogī muhyati kaścana
tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna
Bg 8.28
vedeṣu yajñeṣu tapaḥsu caivadāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā yogī paraṁ sthānam upaiti cādyam
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
aksharabrahma yogo nāma ashtamodhyāyaha
Translation
26. The Path of Light and the Path of Darkness available for the world are verily thought to be both eternal; by the one, the "Path of Light, " a man goes to return not; by the other, the "Path of Darkness," he returns again.
27. Knowing these paths, O Partha, no YOGIN is deluded; therefore, at all times be steadfast in YOGA , O Arjuna.
28. Whether fruit of merit is declared (in the scriptures) as springing up from study of the VEDAS, from performance of sacrifices, from practice of austerities, and from charity --- beyond all these goes the YOGIN, who having known this (the two 'paths' ) attains to the Supreme, Primeval (Essence) .
Commentary
The two paths so vividly described above, are renamed here as the 'Path-of-Light' and the 'Path-of-Darkness,' according to the goal to which each "path" leads the pilgrims. One takes the travellers to the brilliant heights of evolutionary success; the other into the dark abyss of devolutionary sorrow. These two "paths" described here, in their general implications, can be considered as showing the 'Path-of-Moksha' and the 'Path-of-Samsara.'
The ways of life in any given generation always fall under two categories --- the secular and the sacred. The former, the secular, is pursued by those who feel that food, clothing, and shelter are the absolutes and the fulfillment of life lies in the satisfaction of the largest number of physical and emotional sense-ticklers, and whose intellects are cold and satisfied, feeling no urge to seek anything nobler and diviner. The latter, the sacred, however, is pursued by those who can feel no encouragement in their bosom, when the sense-objects giggle and dance in front of their sense-organs, and whose intellects are ever on fire with a great seeking of something beyond, something deeper than the mere surface existence in life.
These two 'paths' --- which mean not only the two impulses of the sacred and the secular, but also all those who follow these two paths --- the seekers of materialism and the seekers of spirituality --- "ARE TO BE CONSIDERED AS TRULY ETERNAL." In the largest sense of the term, these two impulses together constitute the entire Samsara, and since the world of finitude and change is eternal, these two contrary impulses are also eternal. But it is the Vedantic theory, approved and upheld by the lived experiences of the Seers and Sages, that Samsara for the individual can be ended.
Subjectively considered, this stanza may perhaps have a secret suggestion to make to true Yogis --- meaning, the sincere meditators. Even in an elderly Sadhaka, who has been on the 'path' for years, the existing vasanas in him may now and then come up to insist upon his extroversion. At such moments of inner revolt in us, we, as seekers and meditators, need not at all get flabbergasted because, as the Lord explains, the aspirations for the higher-life and the temptations for the lower-existence are the two opposing forces that are eternally at tug-of-war with each other.
WHAT EXACTLY IS THE GAIN IN KNOWING THESE TWO PATHS, AND THEIR ETERNAL NATURE?
After knowing that the "Path of Light" and the "Path of Darkness" are the two opposing forces that function in our mental life eternally, a true seeker will not fall into any sense of despair, when he watches a revolt rising in his bosom. "NO 'YOGI' IS DELUDED, KNOWING THESE PATHS."
The entire line of argument pursued by Krishna, is to reveal slowly and steadily the "Path of Return" and the "Path of No-Return" and now, in this, the penultimate stanza of this chapter, the Lord summarises the thesis and purpose, and says, "THEREFORE, ARJUNA, YOU BE A 'YOGI' AT ALL TIMES." Here, he who has withdrawn himself from his false identifications and has come to fix his single-pointed mind in the contemplation of the Self, is a Yogi.
In short, the entire chapter is a divinely powerful plea recommending that Arjuna should, even while acting in the world, continuously strive to be one living in the awareness of the Divine, through a process of selfless identification with the Eternal, Imperishable Purusha.
BY MERE MEDITATION HOW WILL WE GAIN THE SPECIFIC MERITS THAT ARE PROMISED BY THE SHRUTI AND THE SMRITI WHEN WE FOLLOW CERTAIN NOBLE ACTIONS IN LIFE?
Here Krishna is emphasizing that meditation can be undertaken by anyone who is even slightly capable of it, because, the Lord explains, "WHATEVER MERITORIOUS RESULTS ARE PROMISED IN THE SCRIPTURES TO ACCRUE FROM THE STUDY OF THE VEDAS, PERFORMANCE OF YAJNAS, PRACTICE OF AUSTERITIES, AND SELFLESS CHARITY," a true Yogi, meaning, a sincere meditator, gains them all. Besides, the Lord is emphatic when He says, "THE YOGI EVER RISES OVER ALL THESE." Attempts at meditation can integrate the personality a million times more easily and quickly than by the slower processes described above --- it being understood that the devoted meditator has developed in himself the necessary amount of dispassion, and discriminative thinking. Even these can grow when meditation is pursued regularly and sincerely.
When thus, a meditator who has, through meditation, gained the results of selfless Karma and Upasanas, continued his practices, he learns to soar higher and higher, until at last he comes to realise "THIS," the Imperishable Purusha, and ATTAINS TO THE PRIMEVAL, SUPREME ABODE --- having attained which, MY HIGHEST STATE, there is no return.
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA , in the dialogue between Sri Krishna and Arjuna, the eightth discourse ends entitled: THE YOGA OF IMPERISHABLE BRAHMAN.
Here the term "YOGA OF THE IMPERISHABLE BRAHMAN" is to be understood as "THE WAY TO THE IMPERISHABLE BRAHMAN." After answering in this chapter the questions raised by Arjuna, the Lord was borne away on the high tides of His Divine inspiration, to explain how those who can remember the Infinite at the time of their departure from the body will reach the Infinite. Therefore, He advised Arjuna to remember the Infinite always and face his life diligently.
Naturally, Krishna has to explain what is the nature of that Infinite upon which the seeker is to fix his single-pointed mind. We had thus, in stanzas 9 and 10, a set of brilliant phrases, which, in their suggestiveness, explain the Inexplicable. Having described the Imperishable BRAHMAN, Krishna explains the "Path-of-Light" and the "Path-of-Darkness," the former leading to the Imperishable, and the latter abducting the ego away from its divine ]home into the 'house of pain and finitude.' Rightly, indeed, has the chapter been captioned as "THE WAY TO THE IMPERISHABLE BRAHMAN."
Om Om Om Om Om
Sources: vedabase.com; The Holy Geeta
