gita-chapter-8-en
{
"title": "Chapter 8: Akṣhar Brahma Yog",
"chapterIntro": "In this chapter, Shree Krishna briefly describes several significant concepts and terms that the Upanishads expound in detail. He also explains what decides the destination of the soul after death. He says that if we remember God at the time of death, we can definitely attain Him. Therefore, alongside doing our daily works, we must always practice thinking of God. We can do this by thinking of His Qualities, Attributes, Virtues, etc. A persistent yogic meditation upon God by chanting His Names is also a good practice. Through exclusive devotion, when our mind is perfectly absorbed in Him, we will elevate from the material dimension to the spiritual realm.\nShree Krishna then talks about the various abodes in the material realm and the cycle of creation. He further explains how the multitudes of beings manifest on these abodes, and at the time of dissolution, everything absorbs back into Him. However, the divine Abode of God is untouched by this cycle of creation and dissolution. Those who progress on the path of light finally reach the divine abode and never return to the material world. Whereas those fallen souls who tread the path of darkness endlessly keep transmigrating in the cycle of birth, old age, sickness, and death.",
"verseList": [
{
"verseTitle": "Bhagavad Gita 8.1 – 8.2",
"verse": "1-2",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अर्जुन उवाच |\nकिं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |\nअधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||\nअधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |\nप्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||",
"text": "अर्जुन उवाच |\nकिं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |\nअधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||\nअधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |\nप्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_001-002.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-01.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-02.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.1.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.2.mp3"
]
},
"commentary": "Toward the end of the previous chapter, Shree Krishna had mentioned a few words like Brahman, adhibhuta, adhiyatma, adhidaiva, and adhiyajna. Also, that the enlightened souls are in full consciousness of Him even at the time of their death. Hearing this, Arjun is curious and wants to know more. In these two verses, he puts forth to Shree Krishna seven questions, out of which six are about these words, and the seventh question is regarding remembering God at the time of death. Since Shree Krishna had Himself introduced these subjects, Arjun wants Him to elaborate upon them."
},
{
"verseTitle": "Bhagavad Gita 8.3",
"verse": "3",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "श्रीभगवानुवाच |\nअक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते |\nभूतभावोद्भवकरो विसर्ग: कर्मसञ्ज्ञित: || 3||",
"text": "श्रीभगवानुवाच |\nअक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते |\nभूतभावोद्भवकरो विसर्ग: कर्मसञ्ज्ञित: || 3||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_003.mp3"
},
"wordMeanings": "",
"translation": {
"text": "The Lord said: The Supreme Indestructible Entity is called Brahman; one’s own self is called adhyatma. Actions pertaining to the material personality of living beings, and its development are called karma, or fruitive activities.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-03.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.3.mp3"
]
},
"commentary": "The Vedas address God by several names; Brahman is one of them. In this verse, Shree Krishna says to Arjun that the Supreme Entity is called the Brahman. Time, space, the chain of cause and effect, etc., are all characteristics of the material realm. However, the Brahman is beyond these, as He is transcendental to the material plane. He is described as aksharam or indestructible because He is unaffected by the changes in the universe.\nThe Brihadaranyak Upanishad 3.8.8 states, “Learned people speak of Brahman as akshar (indestructible). It is also designated as Param (Supreme) because It possesses qualities beyond those possessed by maya and the souls.”\nThe word adhyatma has two meanings in Sanskrit. One is the science of the soul, and the second is the path to spirituality. However, here Shree Krishna has used it for one’s own self that includes the body, mind, and intellect.\nKarmas are fruitive activities performed by a person. It is these karmas that forge every individual’s distinct conditions of existence in various lifetimes. They keep the soul circling in samsara or the cycle of material existence."
},
{
"verseTitle": "Bhagavad Gita 8.4",
"verse": "4",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् |\nअधियज्ञोऽहमेवात्र देहे देहभृतां वर || 4||",
"text": "अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् |\nअधियज्ञोऽहमेवात्र देहे देहभृतां वर || 4||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_004.mp3"
},
"wordMeanings": "",
"translation": {
"text": "O best of the embodied souls, the physical manifestation that is constantly changing is called adhibhūta; the universal form of God, which presides over the celestial gods in this creation, is called Adhidaiva; I, who dwell in the heart of every living being, am called Adhiyajna, or the Lord of all sacrifices.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-04.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.4.mp3"
]
},
"commentary": "The universe is a kaleidoscope of all the physical manifestations of the five elements of nature: earth, water, fire, air, and space. This ever-changing universe is called adhibhuta. Although the devatas or the celestial gods administer the different departments of the universe, God has sovereignty, even over the devatas. He is Virāṭ Purusha, the complete cosmic personality who encompasses the entire material creation. Hence, God is called Adhidaiva.\nShree Krishna says that as the Supreme Soul or Paramatma, He dwells in the hearts of all living beings of the universe. He is the one who bestows rewards for all our actions and the presiding divinity for all the yajna (sacrifices). Thus, He is also called Adhiyajna, or the Lord of all sacrifices. Therefore, all yajna should be performed; for the satisfaction of this Supreme Divine Personality.\nSo far, Shree Krishna has answered six out of the seven questions concerning the meanings of the various terms Arjun had asked at the beginning of this chapter. In the next few verses, Shree Krishna will answer Arjun’s seventh question regarding the moment of death."
},
{
"verseTitle": "Bhagavad Gita 8.5",
"verse": "5",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |\nय: प्रयाति स मद्भावं याति नास्त्यत्र संशय: || 5||",
"text": "अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |\nय: प्रयाति स मद्भावं याति नास्त्यत्र संशय: || 5||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_005.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-05.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.5.mp3"
]
},
"commentary": "Shree Krishna declares in this verse that, whoever remembers Him at the time of death, attains Him and becomes God-like in character. He uses the words mad bhāvaṁ, which means “godlike nature.” Therefore, one can achieve the cherished goal of God-realization by consciously absorbing one’s mind in the transcendental Names, Forms, Virtues, Pastimes, and Abodes of God, even at the time of death.\nIt is one’s state of consciousness and the object of their absorption at the time of death; that determines their next birth. Shree Krishna will explain this principle in the next verse."
},
{
"verseTitle": "Bhagavad Gita 8.6",
"verse": "6",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |\nतं तमेवैति कौन्तेय सदा तद्भावभावित: || 6||",
"text": "यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |\nतं तमेवैति कौन्तेय सदा तद्भावभावित: || 6||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_006.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-06.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.6.mp3"
]
},
"commentary": "Shree Krishna states in this verse, whatever thoughts prominently dominate a person’s mind at the moment of death determine his or her next birth. However, one should not conclude that God-realization can be attained merely by meditating upon God at the time of death. When we plan our travel, it requires careful planning and execution beforehand; we cannot make our plans after we pack our baggage.\nFor example, with a lot of effort, one may teach their pet parrot to say “Hello” or “Have a good day.” However, if someone attacks the parrot, it forgets all that it has learnt, and screeches in its natural sound of “Te-Te.” Likewise, the channels of thoughts that we create through lifelong habit, at the time of death, the same thoughts will naturally flow into our mind. What we constantly contemplate and meditate upon throughout our life are influenced by our daily habits and associations. Therefore, it is natural that these would continue to determine our final thoughts.\nThe Puranas tell a story of an illustrious King Bharat. He renounced his kingdom to pursue God-realization and was living an ascetics life in the forest. Once, he was meditating and saw a deer jump into a nearby river. She was pregnant and escaping an attacking tiger. Out of fear, she delivered the baby in the flowing water. She had no chance to rescue her new-born and crossed over to the other side of the river. Witnessing this entire episode, Bharat felt pity for the baby deer that was floating in the river. He rescued the fawn and took it to his hut. He started raising it with great affection. Collecting green grass and feeding it, keeping it warm by hugging it, and watching its frolicking, gave Bharat a lot of pleasure.\nSlowly, Bharat spent his entire day taking care of the fawn. His mind became totally absorbed in its thoughts and away from God. Thus, even when he was about to die, he was only concerned about the fawn and called out to it in fond remembrance. As a result, King Bharat was born as a deer in his next life. Nevertheless, because of his spiritual sadhana from his previous lives, even in a deer’s body, he was aware of the mistakes he had committed in his past life. Hence even as a deer, Bharat spent his entire life near pious ashrams of saints in the forest. And when he died, he was granted human birth again. This time, Bharat did not waste his chance and completed his sadhana. Eventually, he attained God-realization and came to be known as the great sage Jadabharat.\nDeath is a very painful experience. Therefore, it is natural that the mind gravitates toward those thoughts that are part of one’s inherent nature. According to the Skand Puran, thinking of God at the moment of death is exceedingly difficult. Hence, for the mind to always think of God requires our inner nature to be one with Him. The consciousness that abides within our mind and intellect is our inner nature. And whatever thoughts we contemplate continuously manifest as part of our inner nature. Therefore, we must practice remembering God at every moment of our life. Only then will we develop a God-conscious inner nature. In the next verse, Lord Krishna advises the same to Arjun."
},
{
"verseTitle": "Bhagavad Gita 8.7",
"verse": "7",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |\nमय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् || 7||",
"text": "तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |\nमय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् || 7||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_007.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-07.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.7.mp3"
]
},
"commentary": "The essence of the teachings of the Bhagavad Gita is in the first line of this verse. It has the power to make your life divine. It reiterates the definition of karma yoga and applies to people from all walks of life. Shree Krishna says to Arjun, “Do your duty with your body, and keep your mind attached to Me.” As a warrior, Arjun must fight; that is his duty. However, the Lord says to Arjun that even in the middle of a battle, one should remember God. The same message is for everyone—be it farmers, engineers, doctors, students, homemakers, or any other professional.\nPeople often disregard their worldly duties and responsibilities with the pretext of leading a spiritual life. On the other hand, some give an excuse of their worldly engagements for not practicing spirituality. They perceive that both material and spiritual goals; cannot be pursued concurrently. But Shree Krishna’s message in this verse defies all these myths and can sanctify our entire life.\nIn the practice of karma yoga, the body is engaged in worldly work, but the mind is attached to God. Hence, while we work to fulfil our worldly duties, these works are not bound by the Law of Karma. Works; that are performed with attachment result in karmic reactions. In the absence of attachment, one is not considered guilty even in the worldly laws.\nLet us take an example of a man apprehended for killing a pedestrian in a road accident. In the court, when the judge questioned him if he killed the pedestrian, the man agreed. The judge said, “Then you are guilty of murder and will get punished accordingly.” To this, the man said, “Sir, I agree I killed the pedestrian, but I had no intention to kill, it was an accident.” He further explained, “Your honour, I was driving on the appropriate side of the road, the lights were green, and my car was within the speed limits. I was alert, and my car was also in perfect condition. However, this man came suddenly in front of my car, although I applied the brakes, my car hit him, and he died immediately.” On hearing this, the judge let him off without any punishment, as it was established that the incident was an accident and this man had no intention to kill.\nThe above example illustrates that even in the material world, one is not held liable for actions taken without attachment to results. Similarly, in the spiritual world, the Law of Karma holds the same principle.\nIn the Mahabharat war, Arjun fulfiled his duties as a warrior. He fought valiantly without any attachments to worldly gain. He followed Shree Krishna’s instructions and kept his mind constantly attached to God. Therefore, at the end of the war, Shree Krishna declared that Arjun had not accrued any bad karma. As per the Law of Karma: when someone performs their duties without any selfish attachment to the world, with their mind always in God, such actions get multiplied by zero. When you multiply even a million with zero, the result will always be a zero.\nThis verse clearly defines the condition for karma yoga: Do your worldly duties, but your mind should always be thinking of God. The very instant we forget God, our mind is taken over by the mighty commanders of maya’s army—desire, envy, greed, lust, anger, hatred, etc. Therefore, it is necessary that we keep our mind always attached to God.\nSome people claim to be karma yogis because they practice both karma and yoga. Every day they do their worldly duties, which they call their karma, and a few minutes of yoga, by meditating on God. However, this is not the definition of karma yoga given by Lord Krishna in the Bhagavad Gita. He says that in karma yoga, there are only two conditions:\n1) While doing any work, the mind should always be thinking of God.2) The remembrance of God should be constant throughout the day and not intermittent.\nThis famous couplet by Saint Kabir beautifully expresses this concept:\nsumiran kī sudhi yoṅ karo, jyauṅ gāgar panihārabolat dolat surati meṅ, kahe kabīra vichār\n“Remember God just as the village woman remembers the water pot on her head. She speaks with others and walks on the path, but her hand keeps holding onto the pot.”\nIn the next verse, Shree Krishna explains the benefits of practicing karma yoga."
},
{
"verseTitle": "Bhagavad Gita 8.8",
"verse": "8",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अभ्यासयोगयुक्तेन चेतसा नान्यगामिना |\nपरमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् || 8||",
"text": "अभ्यासयोगयुक्तेन चेतसा नान्यगामिना |\nपरमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् || 8||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_008.mp3"
},
"wordMeanings": "",
"translation": {
"text": "With practice, O Parth, when you constantly engage the mind in remembering Me, the Supreme Divine Personality, without deviating, you will certainly attain Me.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-08.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.8.mp3"
]
},
"commentary": "Lord Krishna has reiterated this instruction to always engage the mind in meditating upon God several times in the Bhagavad Gita itself. Verses 8.14, 10.10, 12.8, etc., emphasize the same concept.\nIn this verse, Shree Krishna uses the word abhyāsa, which means to practice. He says that we must train our mind and form a habit of always meditating upon God. This practice is not to be done at fixed times or regular intervals but continuously as part of our daily life alongside our worldly activities throughout the day.\nWe must remember that it is not the actions that we are performing with our body but where we are placing our mind that will shape our future. While performing our worldly duties, if we attach our mind to God, who is all pure, our mind will also get purified.\nWhen one is continuously engaging in devotion, with complete surrender to God, their purified mind will gradually get fully absorbed in God-consciousness. Such souls receive the divine grace of God that liberates them from the bondage of maya. Then God bestows upon these souls His unlimited divine bliss, divine knowledge, and divine love. They become God-realized while they are still alive and live a complete life. Eventually, when they die, their soul ascends to the Divine Abode of God."
},
{
"verseTitle": "Bhagavad Gita 8.9 – 8.10",
"verse": "9-10",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "कविं पुराणमनुशासितार\nमणोरणीयांसमनुस्मरेद्य: |\nसर्वस्य धातारमचिन्त्यरूप\nमादित्यवर्णं तमस: परस्तात् || 9||\nप्रयाणकाले मनसाचलेन\nभक्त्या युक्तो योगबलेन चैव |\nभ्रुवोर्मध्ये प्राणमावेश्य सम्यक् \nस तं परं पुरुषमुपैति दिव्यम् || 10||",
"text": "कविं पुराणमनुशासितार\nमणोरणीयांसमनुस्मरेद्य: |\nसर्वस्य धातारमचिन्त्यरूप\nमादित्यवर्णं तमस: परस्तात् || 9||\nप्रयाणकाले मनसाचलेन\nभक्त्या युक्तो योगबलेन चैव |\nभ्रुवोर्मध्ये प्राणमावेश्य सम्यक् \nस तं परं पुरुषमुपैति दिव्यम् || 10||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_009-010.mp3"
},
"wordMeanings": "",
"translation": {
"text": "God is Omniscient, the most ancient One, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance. One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-09.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-10.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.9.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.10.mp3"
]
},
"commentary": "We can meditate upon God in several ways. The Names, Forms, Leelas (Pastimes), Associates, and Abodes of God. There is no difference among all these aspects of God. Therefore, one can meditate on any one or all of them. Such meditation, where we attach our mind to the Supreme Divinity, takes our mind to the divine realm, and as a result, it purifies.\nIn this verse, Shree Krishna has mentioned eight such divine aspects of God:\n1. Kavi: Like a poet who knows the entirety of his creation, God is omniscient. He is the seer who knows the past, present, and future, as mentioned in verse 7.26.2. Purāṇam: God is the most ancient, and nothing predates Him. He is the origin of the entire material and spiritual world, but He has not originated from anything. God is without a beginning or an end.3. Anuśhāsitāram: God is the governor or the ruler. He administers His regime through the celestial gods that He has appointed or sometimes directly. He is the creator, and everything in this universe is under His control and run by His law.4. Aṇoraṇīyān: Here God is said to exist in the subtlest or subatomic form. The soul is subtler than matter, but God is even subtler than the soul, as He is seated within every soul.5. Sarvasya Dhātā: God is the source of sustenance. Similar to an ocean that sustains the waves and its vast marine ecology. God is the support for His entire creation.6. Achintya rūpa: God exists in inconceivable forms. Our mind and intellect are material in nature, and God is divine, thus, beyond our understanding. It is only through His grace one can understand Him. He bestows His divine grace and makes our mind divine by His Yogmaya power; only then can we know Him.7. Āditya varṇa: Āditya is one of the names of the sun god. Here, God is said to be dazzling like the sun.8. Tamasaḥ Parastāt: Similar to the sun that eradicates darkness, God with His effulgence eliminates ignorance. On a cloudy day, the sun is not visible, but it is an optical illusion for us. The sun is where it is, unaffected by the clouds in the earth’s atmosphere. Similarly, during His Leelas or pastimes, God may seem to be covered by His material energy, Maya. However, He is unaffected by it. He is beyond darkness and ignorance.\nOne may ask, why so much variety. Western scholars often get confused by the various philosophies, paths, and instructions given in the Vedic scriptures. Therefore, it is stressed in the Hindu scriptures to study them under the guidance of an able Guru.\nWe all have different choices and natures according to our sanskārs (tendencies) from endless lifetimes. Consider this example of two people going into a cloth shop. The chances of both of them buying the same type, color, or style of clothes is very rare. Therefore, the shops keep a variety of clothes and cater to the choices and preferences of people. Similarly, the Vedic scriptures also offer various spiritual paths so that based on the level of sadhana that we may have performed in our past lives, we may choose a suitable path. However, they simultaneously stress on bhakti or devotion to God that ties together all these paths in one common thread.\nThe Bhagavad Gita beautifully embraces varieties of sadhanas to cater to a large populace belonging to diverse backgrounds, upbringing, and natures. Bhakti involves focusing the mind upon God, in His various divine Forms, Qualities, Pastimes, etc. In its pure form, bhakti is called śhuddha bhakti. However, when undertaken along with ashtanga yoga, it is termed yog-miśhra bhakti or a fusion of devotion and ashtanga yoga sadhana.\nShree Krishna has described yog-miśhra bhakti from verse ten to thirteen. In the practice of ashtanga yoga, the life force or prān shakti is channelized through suṣhumṇā nādi of the spinal column and then raised toward the third eye region between the eyebrows. In this verse, He says that at the time of death, one who performs this with great devotion and complete focus on the Divine Lord will definitely achieve Him."
},
{
"verseTitle": "Bhagavad Gita 8.11",
"verse": "11",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "यदक्षरं वेदविदो वदन्ति\nविशन्ति यद्यतयो वीतरागा: |\nयदिच्छन्तो ब्रह्मचर्यं चरन्ति\nतत्ते पदं संग्रहेण प्रवक्ष्ये || 11||",
"text": "यदक्षरं वेदविदो वदन्ति\nविशन्ति यद्यतयो वीतरागा: |\nयदिच्छन्तो ब्रह्मचर्यं चरन्ति\nतत्ते पदं संग्रहेण प्रवक्ष्ये || 11||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_011.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Scholars of the Vedas describe Him as Imperishable; great ascetics practice the vow of celibacy and renounce worldly pleasures to enter into Him. I shall now explain to you briefly the path to that goal.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-11.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.11.mp3"
]
},
"commentary": "In the Vedas, God is referred by many names: Brahman, Bhagwan, Deva, Paramātmā, Praṇa, Puruṣh, Sat, etc. In some places, while referring to His formless aspect, God is said to be Akshar, which means imperishable. The Bṛihadāraṇyak Upaniṣhad states:\netasya vā akṣharasya praśhāsane gārgisūryāchandramasau vidhṛitau tiṣhṭhataḥ (3.8.9)\n“Under the mighty control of the Imperishable, the sun and the moon are held on their course.”\nShree Krishna mentions in this verse the word sangraheṇa, which means “in brief.” He says that this path is very difficult to follow and not suitable for everyone. Therefore, He will not elaborate much and briefly describe this path of yog-miśhrā bhakti; that leads to attaining the formless aspect of God. It demands living a life of rigid continence and perform severe austerities. Renouncing worldly desires and practicing brahmacharya, a vow of celibacy. As was previously detailed in verse 6.14, the practice of celibacy conserves a person’s physical energy. This energy, when channelized through sadhana, gets transformed into spiritual energy. It also enhances the intellect and memory power of the sādhaks (spiritual aspirants) and helps them comprehend the spiritual subjects better."
},
{
"verseTitle": "Bhagavad Gita 8.12",
"verse": "12",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च |\nमूर्ध्न्याधायात्मन: प्राणमास्थितो योगधारणाम् || 12||",
"text": "सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च |\nमूर्ध्न्याधायात्मन: प्राणमास्थितो योगधारणाम् || 12||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_012.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Restraining all the gates of the body and fixing the mind in the heart region, and then drawing the life-breath to the head, one should get established in steadfast yogic concentration.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-12.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.12.mp3"
]
},
"commentary": "It is through the senses and their objects the world enters our mind. When we see, hear, touch, taste, or smell an object of perception, it leaves an impression on our mind. Our mind then dwells upon these experiences, starts to contemplate, and creates repetitive thoughts that increase our attachment to the world. Therefore, a practitioner of meditation should guard himself against the incessant stream of worldly thoughts that the unrestrained senses can create. Locking the world out by restraining the mind and the senses; is most essential in meditation.\nIn this verse, Shree Krishna uses the words sarva-dvārāṇi-sanyamya, which mean guarding the gates of the body, and hṛidi nirudhya that means “locking the mind in the heart.” He says that by controlling the passages that enter the body, one can lock the mind in the heart. Restricting the senses from their natural tendencies and directing the mind toward akṣharam the imperishable Supreme Lord. Then with complete attention and devotional feelings, one should meditate on Him. He ends the verse with yoga-dhāraṇām, which means “uniting the consciousness with God.”"
},
{
"verseTitle": "Bhagavad Gita 8.13",
"verse": "13",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |\nय: प्रयाति त्यजन्देहं स याति परमां गतिम् || 13||",
"text": "ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |\nय: प्रयाति त्यजन्देहं स याति परमां गतिम् || 13||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_013.mp3"
},
"wordMeanings": "",
"translation": {
"text": "One who departs from the body while remembering Me, the Supreme Personality, and chanting the syllable Om, will attain the supreme goal.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-13.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.13.mp3"
]
},
"commentary": "The Vedic scriptures state that at the beginning of creation, God first created sound. With sound, He created space and then continued with the rest of the creation process. That primordial sound was the sacred syllable OM it is also called Pranav—the sound manifestation of the Brahman. It represents the formless aspect of the Supreme Lord, without any attributes and virtues.The Bible also mentions this in John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.\nThe sound Om pervades the entire creation; it is imperishable and infinite like God Himself. Hence, it is also called anāhat nād. In the Vedic philosophy, it is conferred as the mahā vākya, or the Great Sound Vibration of the Vedas and often attached to the beginning of the Vedic mantras, as bīja (seed or core) mantra similar to hrīṁ, klīṁ, etc.\nFor proper chanting of the sacred word OM, the emphasis is on the vibrations of three letters: A… U… M… One starts by making an “A” sound from the belly, with an open mouth and throat; it then merges into a “U” created in the middle of the mouth. Finally, it ends in chanting “M” with a closed mouth.\nDevotees consider the word Om as the impersonal form of God. In ashtanga yoga, the Praṇav sound is considered the object of meditation. In this verse, Shree Krishna is describing the process of meditation with regard to the ashtanga yoga sadhana. He states that to focus the mind on God, one should chant “Óm” while practicing austerities and maintaining the vow of celibacy.\nHowever, the devotees who take the path of bhakti yoga prefer to meditate upon the personal Names of the Lord. They experience greater sweetness in God’s bliss when they meditate on; the personal Name and Forms of God, such as Ram, Krishna, Shiv, etc.\nIf you compare; the pleasure experienced by two ladies, one who is an expectant mother and one who has her new-born baby in her lap. The experience is much sweeter for the new mother. Seeing her beautiful baby, she even forgets the discomfort and pain she had experienced during childbirth.\nThe time of death is the final test of our meditation. As death is said to be intensely painful and despite the pain, those who are able to focus on God even at that last moment; attain Him. And on leaving the body, their souls reach His divine abode. However, to achieve such a state is very difficult; it requires continuous practice throughout one’s life. The merciful Lord Krishna shows us an easier path in the next verse."
},
{
"verseTitle": "Bhagavad Gita 8.14",
"verse": "14",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अनन्यचेता: सततं यो मां स्मरति नित्यश: |\nतस्याहं सुलभ: पार्थ नित्ययुक्तस्य योगिन: || 14||",
"text": "अनन्यचेता: सततं यो मां स्मरति नित्यश: |\nतस्याहं सुलभ: पार्थ नित्ययुक्तस्य योगिन: || 14||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_014.mp3"
},
"wordMeanings": "",
"translation": {
"text": "O Parth, for those yogis who always think of Me with exclusive devotion, I am easily attainable because of their constant absorption in Me.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-14.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.14.mp3"
]
},
"commentary": "In the previous verse, Shree Krishna had explained the process of meditation as per ashtanga yoga sadhana to focus on the formless God, devoid of any attributes. However, this practice is not only difficult but also very bland. Therefore, He suggests an alternative method, that is, to meditate upon the personal forms of God such as Ram, Krishna, Shiv, Vishnu, etc., including their Names, Forms, Virtues, Pastimes, Abodes, and Associates. This method is simpler and helps in keeping the mind absorbed in God and His divine form.\nFor the first time in the Bhagavad Geeta, Shree Krishna says that He is easy to attain. But only to those yogis who are ananya-chetāḥ, which means their mind is absorbed exclusively in God. The word a-nanya Etymologically means na anya, or “no other.” Thus, exclusive devotion is the precondition for attaining God.\nThroughout the Bhagavad Gita, Lord Krishna has stressed upon exclusive devotion and surrender to attain Him.\nananyāśh chintayanto māṁ 9.22tam eva śharaṇaṁ gachchha 18.62mām ekaṁ śharaṇaṁ vraja 18.66\nOther Vedic scriptures also reiterate the same message:\nmām ekam eva śharaṇam ātmānaṁ sarva-dehinām (Bhagavatam 11.12.15)“Surrender to Me alone, who am the Supreme Soul of all living beings.”\neka bharoso eka bala ek āsa visvāsa (Ramayan)“I have only one support, one strength, one faith, one shelter, and that is Shree Ram.”\nanyāśhrayāṇāṁ tyāgo ’nanyatā (Nārad Bhakti Darśhan, Sūtra 10)“Reject all other shelters, and become exclusive to God.”\nMany spiritual seekers love God and try hard to attain Him, but their mind is also attached to the material world, their family, friends, pets, house, assets, etc. They contemplate upon God to purify their mind, but when they go back to their worldly relations, it gets dirty again. The worldly attachments are not only binding but also imperfect, thus cause impurity of the mind. It is like applying soap to a dirty cloth, cleaning it with pure water, and putting it back into unclean water. Thus, all the effort goes futile.\nThe ultimate aim of sadhana is to purify the mind, which can only be done by attaching the mind to God, who is all-pure. In this verse, Shree Krishna says that it is not just devotion; but exclusive devotion; that is necessary to attain Him. Exclusive devotion is attainable only when a purified mind is absorbed in the Names, Forms, Virtues, Pastimes, Abodes, and Associates of God."
},
{
"verseTitle": "Bhagavad Gita 8.15",
"verse": "15",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् |\nनाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: || 15||",
"text": "मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् |\nनाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: || 15||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_015.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Having attained Me, the great souls are no more subject to rebirth in this world, which is transient and full of misery, because they have attained the highest perfection.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-15.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.15.mp3"
]
},
"commentary": "What happens when one attains God? Once God-realized the soul is liberated from the cycle of life and death, it reaches the divine abode of God and remains there forever. It does not take birth in the material world again and suffer its miseries. Life in the material world from birth till death is full of suffering.\nThe struggle starts inside the mother’s womb itself, where we hang upside down for nine months. Then we go through a painful process of taking birth and delivered into an unknown world, where we have to cry for our every need. As we grow, we need to learn to speak, eat, walk, etc. Then comes the turmoil of adolescence, which is a mentally challenging phase. As adults, marriage and relationships test our endurance and patience to accept and accommodate individualities. We struggle to maintain social responsibilities. Then comes old age with its gifts of sickness and disease. All through our life, we suffer from pain and miseries; induced by our own body, mind, people, or circumstances around us. Then finally, we die, which is again an extremely painful experience.\nBut why does God put us through so much pain and misery? In God’s grand design, the purpose of these miseries is to realize that the material realm is not the permanent abode for the soul. It serves as a correction home for the souls who have forgotten God and are trapped in the material world. These sufferings and miseries help the souls develop the desire for God. Consider an example of a person who accidentally puts his hand on burning coal. Immediately, due to the burning sensation and pain he experiences, he withdraws his hand.\nWhat really happened here? When the man touched hot coal, his skin started burning, and the neurons on his skin sent a message to the brain of the pain he experienced. The brain immediately sends commands to his hand muscles that remove his hand to avoid further burning and pain. Therefore, pain is a signal that something is not right and needs correction. Similarly, the pain and miseries that we experience in the material world; are stimulation for us to shun our defective consciousness. These inspire and motivate the lost souls to tread toward their ultimate goal of union with God.\nThose worthy souls who commit themselves in exclusive devotion attain God and reach His Divine Abode. However, those souls who remain engrossed in material affluence and forget God continue to rotate in the cycle of birth and death. Eventually, we get what we make ourselves worthy of and the endeavours we choose to undertake."
},
{
"verseTitle": "Bhagavad Gita 8.16",
"verse": "16",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन |\nमामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते || 16||",
"text": "आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन |\nमामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते || 16||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_016.mp3"
},
"wordMeanings": "",
"translation": {
"text": "In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth, O Arjun. But on attaining My Abode, O son of Kunti, there is no further rebirth.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-16.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.16.mp3"
]
},
"commentary": "According to the Vedic scriptures, there are fourteen worlds in our universe. Seven planes of existence beginning with earth and higher —bhūḥ, bhuvaḥ, swaḥ, mahaḥ, janaḥ, tapaḥ, satyaḥ. The higher planes are the celestial abodes called the Swarga. The remaining seven planes that are lower than earth are the hellish abodes called narak. These are —tal, atal, vital, sutal, talātal, rasātal, pātāl. Similar references are made by other religions as well. Islam mentions the seventh sky or the sātvāñ āsmān as the highest of the seven heavens. The Talmud, the book of Jewish law and theology, has also enumerated seven heavens, the highest being Araboth.\nThese fourteen planes of existence are called the lokas or various worlds of our universe. The satyaḥ lok, also known as Brahma Lok, the abode of Brahma is the highest among them, and pātāl lok is the lowest. However, all these lokas are under the realm of Maya, the material energy of God. Hence, the dwellers of all the fourteen lokas go through the cycle of birth and death. It is because of their impermanent nature Shree Krishna in the previous verse called these worlds to be aśhāśhvatam (temporary) and duḥkhālayam (full of misery).\nAll those who are born in these lokas of material existence are subject to death someday. Even the king of the celestial gods, Indra, has to die.\nThe Puranas mention an incident where Indra ordered the celestial architect, Vishwakarma, to construct a huge palace for himself in Swarga. However, the extension plan kept on increasing, and the construction was not ending. Vishwakarma got weary and prayed to God for help. God visited Indra and enquired, “How many Vishwakarmas have you engaged in constructing such a huge palace?” Indra was surprised by God’s question because he thought there was only one Vishwakarma. Smiling, God said to Indra, “Similar to this universe with its fourteen worlds, there are infinite universes. And each universe has an Indra and a Vishwakarma”.\nAt the same time, Indra saw several ants walking toward him in queues. Surprised, he asked God; where all these ants were coming from. God said, “All these ants were Indras in their past lives; I have called them to meet you.” Indra was speechless.\nSoon after, a revered sage, Rishi Lomash, visited Indra. He was carrying a straw mat on his head and had a circle of hair on his chest. However, there were gaps in that circle, made by fallen hair. Indra received the sage respectfully and then asked him politely; why he was carrying a mat on his head? Also, what does the hair on his chest signify?\nThe Rishi said, “I am blessed with a boon, to be chirāyu (endless life). The hair on my chest signifies life on this universe. Whenever the tenure of an Indra ends, one hair falls. And several such falls have caused the gaps in my chest hair.” Indra was astonished. Lomash Rishi then added, “I carry this mat on my head because during the day it protects me from sun and rain. Also, I spread it on the ground at night and sleep. My disciples want to build a permanent residence for me to stay. But I think, when life itself is temporary, why build a house here?” Hearing this from someone who has the lifespan of many Indras; humbled Indra. His pride shattered, he thought to himself, “What is the point in building such a huge palace, if someday, I have to leave it all and go?” He asked Vishwakarma to stop the construction immediately and released him.\nIt is marvellous how these stories from the Puranas and the Bhagavad Gita give an insight into; cosmology of the universe. Amazingly, these scriptures were written in ancient times, several thousand years ahead of modern astronomy. It was only in the sixteenth century that a western scientist, Nicholas Copernicus, first proposed a heliocentric theory stating that; the sun was the centre of the universe. This theory changed the previous belief that the earth was the centre of the universe.\nFurther advancement in astronomy revealed that even the sun was not the centre of the universe. It was part of a galaxy called the milky way having countless stars like our sun, each with its own solar system. And all stars, along with their solar systems, are revolving around the epicentre of the galaxy. Further research has revealed; that similar to the Milky Way, several galaxies are gyrating in our universe.\nHowever, the Vedic philosophy states that the earth or the Bhūr Lok is revolving around Swar Lok, and the realm between them is Bhuvar Lok. The Swar Lok is again moving around Jana Lok, and the realm between these two is the Mahar Lok. Jana Lok is also not stationary and is circling the Brahma Lok (Satya Lok), and Tapa Lok is the realm between them. These are the seven higher planes, and similarly, there are seven lower planes as well. It is incredible; that our Vedic scholars had such insight into the subject over five thousand years ago.\nIn this verse, Shree Krishna states that all the fourteen worlds of this universe are within the realm of His material energy Maya. Hence, the occupants are subject to the cycle of birth and death. Only those who attain God-realization get liberated from the clutches of maya. Upon death, they leave their material bodies and go to His divine abode to stay there forever. They receive divine bodies and participate in the divine Pastimes of God eternally. They need not take birth in the material world. However, some saints and pious souls come back to the material world. Although liberated, they do so to engage in the divine welfare of humankind. These pious souls are the great Masters and Prophets. They descend on earth to help others get out of the bondage of maya and guide them on the path toward God-realization."
},
{
"verseTitle": "Bhagavad Gita 8.17",
"verse": "17",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: |\nरात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: || 17||",
"text": "सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: |\nरात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: || 17||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_017.mp3"
},
"wordMeanings": "",
"translation": {
"text": "One day of Brahma (kalp) lasts a thousand cycles of the four ages (mahā yug) and his night also extends for the same span of time. The wise who know this understand the reality about day and night.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-17.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.17.mp3"
]
},
"commentary": "The Vedic cosmological system has measurements of time that are vast and astounding. Consider this example of an insect, that is, born at night and within the same night it grows, procreates, lays eggs, and grows old. The next morning, you find it dead under the street light. If one tells that insect that its entire lifespan was only equal to one night of a human, that will be unbelievable for the insect. Similarly, the measurements of time given in the Vedas are beyond normal human imagination.\nThe Vedas state that one year on the earth equals; one day and night of Indra and other celestial gods. Thus, one year of the celestial gods consisting of 12 x 30 days equals 360 years on the earth plane. The calculation goes much further; 12,000 years of the celestial gods makes one mahā yug (cycle of four yugas) on the earth plane, that is, 4.32 million years. Following is the Vedic calculation of time periods or yugas on the earth plane:\nKali Yug: 432,000 yearsDwāpar Yug: 864,000 yearsTretā Yug: 1,296,000 yearsSatya Yug: 1,728,000 yearsMahā Yug: 4,320,000 years (Adding the four yugas)Kalp: 4,320,000,000 years (1000 Mahā Yug = 1 day of Brahma)\nOne thousand mahā yug make one day of Brahma, called a kalp, and then there is Brahma’s night of equal duration. Kalp is the largest unit of time in the world; it equals 4.32 billion years. In this verse, Shree Krishna states that only those who understand this knowledge truly know what day and night are.\nAccording to Vedas, the duration of the universe equals Brahma’s lifespan, of 100 years. Brahma’s one day and night put together make 8.64 billion earth years, and 36,000 such days of his lifespan would make 311 trillion 40 billion years. So, that will be one life cycle of our universe. Now the question arises; when Brahma is a creator, why is he also subject to birth and death?\nBrahma is also a soul; who has reached tremendously elevated consciousness. Thus, God has given him the position of Brahma, to discharge the duties as a creator on God’s behalf. But like all other living creatures, Brahma is also under the cycle of life and death. However, at the end of his tenure, he is liberated and goes to the Abode of God. Sometimes, at the creation of the world, when God does not find any eligible souls for the position of Brahma, God Himself becomes Brahma."
},
{
"verseTitle": "Bhagavad Gita 8.18",
"verse": "18",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अव्यक्ताद्व्यक्तय: सर्वा: प्रभवन्त्यहरागमे |\nरात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके || 18||",
"text": "अव्यक्ताद्व्यक्तय: सर्वा: प्रभवन्त्यहरागमे |\nरात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके || 18||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_018.mp3"
},
"wordMeanings": "",
"translation": {
"text": "At the advent of Brahma’s day, all living beings emanate from the unmanifest source. And at the fall of his night, all embodied beings again merge into their unmanifest source.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-18.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.18.mp3"
]
},
"commentary": "The cosmic play of the various planes of existence in the universe is astounding. The fourteen worlds and their planetary systems undergo repeated cycles of sṛiṣhṭi, sthiti, and pralaya (creation, preservation, and dissolution). All planetary systems, up to the Mahar Lok, are destroyed at the end of a kalp; that is Brahma’s day of 4.32 billion years. This partial dissolution is called naimittik pralaya. When Shukdev Paramhans narrated the Shrimad Bhagavatam to Parikshit, he stated that Brahma creates these worlds similar to a child playing with his toys. A child builds structures with his toys during the day and pulls them apart before going to bed at night. Similarly, when Brahma wakes up, he creates the planetary systems and their life forms and dissolves them before going to sleep.\nThe entire universe dissolves at the end of Brahma’s life of 100 years (311.04 trillion earth years). The whole material creation winds up. The pañch-mahābhūta merge into the pañch-tanmātrās, the pañch-tanmātrās merge into ahankār, ahankār merges into mahān, and mahān merges into prakṛiti. Prakṛiti is the subtle form of Maya, the material energy of God. Maya now takes up her primordial form. She goes back into the body of the Supreme Lord, Maha Vishnu. This great dissolution is called prākṛit pralaya, or mahāpralaya.\nWhen it is time for the next cycle of creation, Maha Vishnu glances at prakṛiti, and by His mere glance, prakṛiti starts unfolding herself again. From prakṛiti, mahān is created, from mahān, ahankār; then from ahankār, pañch-tanmātrās are created; from pañch-tanmātrās, pañch-mahābhūta get created. And by this process, unlimited universes are created again.\nAccording to modern science, there are 100 billion stars in the Milky Way. And similar to the Milky Way, there are over a billion galaxies in the universe. Thus, scientists have concluded that in our universe, there are more than 10^20 stars. However, the Vedas state that, similar to our universe, there are infinite universes of various sizes and different features. These universes manifest from the body of Maha Vishnu. Every time He breathes in infinite universes are created from the pores of His divine body. And when He breathes out, they dissolve again. Thus, one breath of Maha Vishnu is equal to 100 years of Brahma’s life. Also, all these universes have their own Brahma, Vishnu, and Shankar. In the innumerable universes, there are innumerable Brahmas, Vishnus, and Shankars. The entire creation originates from Maha Vishnu, and at dissolution, merges back into Him."
},
{
"verseTitle": "Bhagavad Gita 8.19",
"verse": "19",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "भूतग्राम: स एवायं भूत्वा भूत्वा प्रलीयते |\nरात्र्यागमेऽवश: पार्थ प्रभवत्यहरागमे || 19||",
"text": "भूतग्राम: स एवायं भूत्वा भूत्वा प्रलीयते |\nरात्र्यागमेऽवश: पार्थ प्रभवत्यहरागमे || 19||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_019.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Multitudes of beings repeatedly take birth with the advent of Brahma’s day, and are reabsorbed on the arrival of the cosmic night, to manifest again automatically on the advent of the next cosmic day.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-19.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.19.mp3"
]
},
"commentary": "Four forms of pralayas or dissolution are enumerated in the Vedas.\nNitya Pralaya: Every night, when we fall into a deep sleep, our consciousness goes through dissolution daily.\nNaimittik Pralaya: At the end of Brahma’s day, all the abodes up to the Mahar Lok dissolute, and all the souls residing there become unmanifest. They remain in a state of suspended animation in the body of Vishnu, waiting for the next cycle of creation. When Brahma creates these lokas again, these souls are reborn based on their past karmas.\nMahā Pralaya: At the end of Brahma’s life, this entire universe goes into dissolution. Again, all the souls of the universe unmanifest and stay in the body of Maha Vishnu. Their gross (sthūl) and subtle (sūkṣhma) body dissolve, but their causal body (kāraṇ sharīr) stays. In the next cycle of creation, these souls are reborn based on their past karmas and past sanskārs, which the soul’s causal body stores and carries with it.\nĀtyantik Pralaya: This is the dissolution from the clutches of maya that has been binding the soul since eternity. It takes place when the soul finally attains God and is liberated forever from the cycle of birth and death."
},
{
"verseTitle": "Bhagavad Gita 8.20",
"verse": "20",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: |\nय: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति || 20||",
"text": "परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: |\nय: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति || 20||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_020.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Transcendental to this manifest and unmanifest creation, there is yet another unmanifest eternal dimension. That realm does not cease even when all others do.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-20.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.20.mp3"
]
},
"commentary": "So far, Shree Krishna revealed the material worlds and their temporary nature. He now starts describing the eternal spiritual realm, which He says is beyond these material worlds and everlasting. The spiritual realm does not dissolute along with the material realms in the cycle of creation. The eternal world is created by Yogmaya, the spiritual energy of God. Later in verse 10.42, He reveals that only one-fourth of His entire creation is in the material dimension, and the remaining three-fourth is the eternal spiritual world."
},
{
"verseTitle": "Bhagavad Gita 8.21",
"verse": "21",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् |\nयं प्राप्य न निवर्तन्ते तद्धाम परमं मम || 21||",
"text": "अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् |\nयं प्राप्य न निवर्तन्ते तद्धाम परमं मम || 21||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_021.mp3"
},
"wordMeanings": "",
"translation": {
"text": "That unmanifest dimension is the supreme goal, and upon reaching it, one never returns to this mortal world. That is My Supreme Abode.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-21.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.21.mp3"
]
},
"commentary": "The spiritual realm has a divine sky called the Paravyom, where all the different forms of God have their eternal abodes called the Lokas. The Supreme Lord resides in His various divine forms in these Lokas along with His eternal associates. Golok is the divine abode of Lord Krishna, Saket Lok is the abode of Lord Ram, Vaikunth Lok is the abode of Lord Vishnu, Shiv Lok is the abode of Lord Shiv, Devi Lok is the abode of Divine Mother Durga, etc. These divine forms are non-different from the Supreme Lord; they are all divine forms of the same one God. A devotee may worship any of the forms of God and strive to attain Him. Once God-realized, their soul will reach the divine Lok of that form of God and remain there forever. It receives a divine body and participates in the divine pastimes and activities of the Lord."
},
{
"verseTitle": "Bhagavad Gita 8.22",
"verse": "22",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया |\nयस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || 22||",
"text": "पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया |\nयस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || 22||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_022.mp3"
},
"wordMeanings": "",
"translation": {
"text": "The Supreme Divine Personality is greater than all that exists. Although He is all-pervading and all living beings are situated in Him, yet He can be known only through devotion.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-22.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.22.mp3"
]
},
"commentary": "God is present everywhere. The same Supreme Lord who resides in the spiritual sky in His divine abode, at the same time, is seated in the hearts of every living creature. He is all-pervading and present in every atom of the material world. It is not that He is a hundred percent God in His personal form and ten percent when He is in our hearts or anywhere else in the material world. God exists a hundred percent in all His forms. Due to our ignorance, we are unable to recognize His presence within us or all around us.\nSage Shandilya states in his Bhakti Darshan:\ngavāṁ sarpiḥ śharīrasthaṁ na karotyaṅga poṣhaṇam\n“Milk resides in the body of the cow, but it does not benefit the health of the cow, which is weak and sick.” When the same milk is converted to yogurt and fed to the cow with a little black pepper, it cures the cow; of its illness.\nLikewise, it is difficult to develop devotion for an omnipresent or all-pervading God. Worshiping Him in His divine form helps us purify our heart, which is necessary to attract His divine grace. Because, to perceive God’s divinity, we need our senses to be divine. By His grace, His divine energy Yogmaya instills in us divine senses, mind, and intellect so that we could know both His all-pervading aspect and His personal form. Thus, in this verse, Shree Krishna declares that only through bhakti can we know Him.\nIn the Bhagavad Gita, Shree Krishna has repeatedly emphasized upon the need for bhakti to know God and attain Him. The verse 6.47 states: Shree Krishna considers those engaged in devotion as the highest in position among His devotees. However, in this verse, Shree Krishna explicitly adds the term ananyayā, which means “by no other path” can one know God.\nChaitanya Mahaprabhu very nicely said:\nbhakti mukha nirīkṣhaka karm yoga jñāna (Chaitanya Charitāmṛit, Madhya 22.17)“Although karma, jnana, and ashtanga yoga are also pathways to God-realization, all these require the support of bhakti for their fulfillment.”\nJagadguru Shree Kripaluji Maharaj also said:\nkarm yog aru jñāna saba, sādhana yadapi bakhānpai binu bhakti sabai janu, mṛitaka deha binu prān(Bhakti Śhatak verse 8)\n“Although karma, jnana, and ashtanga yoga are paths to God-realization, without blending bhakti in them, they all become like dead bodies without life-airs.”\nVarious other scriptures also announce the same:\nbhaktyāhamekayā grāhyaḥ śhraddhayātmā priyaḥ satām (Bhagavatam 11.14.21)“I am only attained by My devotees who worship Me with faith and love.”\nmilahiṅ na raghupati binu anurāgā, kieñ joga tapa gyāna birāgā (Ramayan)“One may practice ashtanga yoga, engage in austerities, accumulate knowledge, and develop detachment.Yet, without devotion, one will never attain God.”"
},
{
"verseTitle": "Bhagavad Gita 8.23 – 8.26",
"verse": "23-26",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिन: |\nप्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ || 23||\nअग्निर्ज्योतिरह: शुक्ल: षण्मासा उत्तरायणम् |\nतत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना: || 24||\nधूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् |\nतत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते || 25||\nशुक्लकृष्णे गती ह्येते जगत: शाश्वते मते |\nएकया यात्यनावृत्तिमन्ययावर्तते पुन: || 26||",
"text": "यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिन: |\nप्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ || 23||\nअग्निर्ज्योतिरह: शुक्ल: षण्मासा उत्तरायणम् |\nतत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना: || 24||\nधूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् |\nतत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते || 25||\nशुक्लकृष्णे गती ह्येते जगत: शाश्वते मते |\nएकया यात्यनावृत्तिमन्ययावर्तते पुन: || 26||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_023-026.mp3"
},
"wordMeanings": "",
"translation": {
"text": "I shall now describe to you the different paths of passing away from this world, O best of the Bharatas, one of which leads to liberation and the other leads to rebirth. Those who know the Supreme Brahman and who depart from this world, during the six months of the sun’s northern course, the bright fortnight of the moon, and the bright part of the day, attain the supreme destination. The practitioners of Vedic rituals, who pass away during the six months of the sun’s southern course, the dark fortnight of the moon, the time of smoke, the night, attain the celestial abodes. After enjoying celestial pleasures, they again return to the earth. These two, bright and dark paths, always exist in this world. The way of light leads to liberation and the way of darkness leads to rebirth.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-23.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-24.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-25.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-26.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.23.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.24.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.25.mp3",
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.26.mp3"
]
},
"commentary": "In these verses, Shree Krishna continues to answer the question Arjun had asked in verse 8.2, “How can one be united with God at the time of death?”\nShree Krishna explains that there are two paths—the path of light or the path of darkness. Although these statements may seem cryptic, they present an effective allegory to explain spiritual concepts using the contrasting themes: light and darkness. Where light; is symbolic to knowledge and darkness; is for ignorance.\nThe bright daylight, the moonlit fortnight of śhuklaḥ or the bright ascending moon, and the uttaraayan, the northern course of the sun, are all considered the time of light. The God-conscious souls; who detach from worldly attachments and depart by the path of light (knowledge and discrimination) attain God. They are liberated from the wheel of samsara, the cycle of life and death, and reach the divine Abode of God.\nThe ignorant souls who are attached to the world remain entangled in the bodily concept of life. They forget their relationship with God. Such souls depart by the path of darkness. Hence, continue to rotate in the cycle of life and death. However, those who may have undertaken some Vedic rituals, as its fruit, go to the celestial abodes. But this position is also part of the material world, thus temporary. When their merits are exhausted, they have to return to earth. Ultimately all humans born on earth, upon death, have to pass along either of the two paths, the path of light or the path of darkness. It is their karmas that decide which path they would take eventually."
},
{
"verseTitle": "Bhagavad Gita 8.27",
"verse": "27",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "नैते सृती पार्थ जानन्योगी मुह्यति कश्चन |\nतस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन || 27||",
"text": "नैते सृती पार्थ जानन्योगी मुह्यति कश्चन |\nतस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन || 27||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_027.mp3"
},
"wordMeanings": "",
"translation": {
"text": "Yogis who know the secret of these two paths, O Parth, are never bewildered. Therefore, at all times be situated in Yog (union with God).",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-27.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.27.mp3"
]
},
"commentary": "Those relentless souls who strive for Yog or union with God are true yogis. They recognize themselves to be tiny fragments of God and His eternal beatitude. They also realize the temporary nature of the material world and the futility of a materialistic life. Therefore, instead of running behind sensual pleasures, they endeavour to enhance their love for God. Such souls are on the path of light.\nOn the other hand are the ignorant souls, who are under the influence of maya, the material energy. They recognize themselves as only the body and the material world around them as the source of their pleasure. They continue to live through the miseries of material existence, being disdainful toward God or His eternal opulence. Thus, such souls are on the path of darkness.\nIn this verse, Shree Krishna urges Arjun to recognize the difference between these two paths and choose the path of light, thus become a yogi. It is not that many of us do not take the path of light, but after some time are back on the path of darkness.\nFor instance, someone wishes to go east and walks one mile toward the rising sun in the morning. He rests in the afternoon for a while. Then he starts walking again toward the sun, which is now in the west. He walks for two miles only to find in the evening that he is one mile farther in the west from where he had started. Similarly, treading on the path of light only for some time will not work; it needs to be a constant process, else one will slip back into darkness again. Therefore, in this verse, Shree Krishna adds the phrase, “at all times.” It is for us to recognize the importance of being a yogi at all times. And avoid the danger of sliding back into the path of darkness."
},
{
"verseTitle": "Bhagavad Gita 8.28",
"verse": "28",
"chapter": 8,
"lang": "en",
"shloka": {
"speaker": "",
"sanskrit": "वेदेषु यज्ञेषु तप:सु चैव\nदानेषु यत्पुण्यफलं प्रदिष्टम् |\nअत्येति तत्सर्वमिदं विदित्वा\nयोगी परं स्थानमुपैति चाद्यम् || 28||",
"text": "वेदेषु यज्ञेषु तप:सु चैव\nदानेषु यत्पुण्यफलं प्रदिष्टम् |\nअत्येति तत्सर्वमिदं विदित्वा\nयोगी परं स्थानमुपैति चाद्यम् || 28||",
"audioLink": "https://www.holy-bhagavad-gita.org/public/audio/008_028.mp3"
},
"wordMeanings": "",
"translation": {
"text": "The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities. Such yogis reach the Supreme Abode.",
"hindiAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C8-H-28.mp3"
],
"englishAudioLinks": [
"https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/8.28.mp3"
]
},
"commentary": "In the last verse of this chapter, Shree Krishna declares that: those yogis who follow the path of light reap the fruits of their endeavours beyond any other processes can bestow. He says that even though one may undertake Vedic sacrifices, perform austerities, charity, or accumulate knowledge of the self, but without devotion to God, it is not the path of light. The Ramayan states:\nnema dharma āchāra tapa gyāna jagya japa dāna,bheṣhaja puni koṭinha nahiṅ roga jāhiṅ harijāna.\n“You may engage in good conduct, righteousness, austerities, sacrifices, ashtanga yoga, chanting of mantras, and charity. But without devotion to God, the mind’s disease of material consciousness will not cease.”\nAll these good deeds can only reap material rewards, which are temporary. However, devotion to God leads to liberation from the bondage of the material world. Therefore, the yogis who have realized this truth detach their mind from the material world and attach it to God alone. Treading on this path of light, they eventually attain eternal happiness."
}
]
}