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Śrīmad bhagavad gītā | Aksara–Brahma yoga ~ Sarga 8 of 18

Sarga (or) Chapter 8 of 18 : Aksara–Brahma yoga

śloka (verses): 28

Abstract: This chapter contains eschatology of the Bhagavad Gita. Importance of the last thought before death, differences between material and spiritual worlds, and light and dark paths that a soul takes after death are described.

Audio Recitals:

in Sanskrit by Sri Vidyabhushana     
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in Telugu by Ghantasala     
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in English Unknown     
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गीतोपदेश

Gitopadesh (Sanskrit: गीतोपदेश)


Introduction:

In chapter eight Lord Krishna emphasizes the science of yoga. Revealing that one attains whatever one remembers at the end of one’s life the Lord emphasizes the utmost importance of the very last thought at the moment of death. Also he gives information on the creation of the material worlds as well as establishing a distinction between them and the spiritual world. Here he explains the light and dark paths in regards to leaving this material existence, the destination to which they each lead to and the reward received by each. Thus this chapter is entitled: Attainment of Salvation.

Sloka 8.1 audio recital in Sanskrit     

अर्जुन उवाच |

किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ||८- १||

arjuna uvAcha |

ki.n tad.h brahma kimadhyAtma.n kiM karma puruShottama |
adhibhUta.n cha kiM proktamadhidaivaM kimuchyate || 8-1 ||



Show Translation, Anvaya and Commentaries: Sloka 8.1

Anvaya: arjunah uvaca–Arjuna said; kim–what; tat–that; brahma–Brahman; kim–what; adhyatmam–the self; kim–what; karma–fruitive activities; purusa-uttama–O Supreme Person; adhibhutam–the material manifestation; ca–and; kim–what; proktam–is called; adhidaivam–the demigods; kim–what; ucyate–is called.

Translation: Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Those whose minds are devoted to and fixed upon the Supreme Lord Krishna alone realise the brahman or spiritual substratum pervading all existence, karma or the reactions to performed actions, adhibhutas or material substratum, etc which were all briefly explained in the previous chapter will be fully delineated in this chapter. Arjuna desired to comprehend the true nature of the brahman, adhidaivas relating to the demigods, adhiyatma relating to the eternal soul within embodied beings, etc. which Lord Krishna mentioned at the end of chapter seven. This is why Arjuna begins with the question kim meaning what is.

Madhvacarya’s Commentary:

Hari OM! The previous six chapters known as the section on karma yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by selfless actions, the method of acquiring spiritual wisdom was described. Now the next six chapters known as the bhakti yoga section or the yoga of devotion primarily describe the glories and greatness of the Supreme Lord. The words asakta-manah means an extremely attached mental disposition. Utilising this attachment a person takes complete shelter of the Supreme Lord understanding that Lord Krishna is the ultimate controller, the ultimate protector and the ultimate refuge of all living entities. Understanding this reality fully with asamsayam or free from doubt without any reservation is the special meaning here.

Ramanuja’s Commentary:

In the seventh chapter Lord Krishna discoursed on the nature of Parabrahma the Supreme Being, Vasudeva the Supreme cause of all causes, the object of worship being: 1) The spiritual sovereignty of all living entities, sentient and the insentient. 2) The source and cause of all there is. 3) The support and preservation of everything 4) The ultimate reference of all language used as an expression of ideas which normally relate either to the Supreme Lord’s rupa which is His form, or His guna which are His qualities. The ultimate reference being the Supreme Lord Himself of whom all beings in existence are His transcendental rupa and all things existing arise from His transcendental gunas. 5) Isvara Parama or the Supreme Controller 6) The most exalted and glorious by the possession of omniscience, omnipresence, and omnipotence, and by the possession of all power, all beauty, all knowledge, all opulence, all fame and all renunciation.

Then Lord Krishna went on to explain the reasons why His supreme indomitable nature is concealed and inscrutable for normal human beings due to their committing iniquitous deeds in past lives from time immemorial and also being addicted to gratification of desires with the delights which the physical body and five senses stimulate while being covered with varying degrees of the triple qualities of sattva or goodness, rajas or passion and tamas or ignorance.

Lord Krishna then revealed by what means this illusionary delusion can be removed by an embodied being who develops firm faith in the Supreme Lord and surrenders to Him, due to the grace of the spiritual master in Vedically authorised disciplic succession. This faith and resignation to the Supreme Lord manifests in following the instructions of the spiritual master and results in the performance of highly meritorious activities. Lord Krishna also showed how the differences in merit produces differences in results for different aspirants being the atharthis or seekers of fortune, the jijnansur or aspirants for realisation of the soul and jnani’s or seekers of the Supreme Lord. It was also shown how out of all these aspirants the jnani was the most exalted. The eminence of the jnani’s was derived from their constant devotion and unwavering love for the Supreme Lord exclusively, thus they became an object of the Supreme Lord who loves to reciprocate, warmest affection; but such a devotee of the Supreme Lord is rarely seen and very difficult to find. In conclusion Lord Krishna mentioned several requisites of knowledge which the three classes being atharthi’s, jijnansur’s and jnani’s have to be knowledgeable of and act in accordance to in order to realise the individual goals of future felicity which each class aspires for. Arjina continues asking questions in the next verse as well.

Kesava Kasmiri’s Commentary:

At the conclusion of chapter seven Lord Krishna introduced terms like adhibhuta identifying with the material substratum, adhiyatma identifying with embodied beings and adhidaivas identifying with the demigods. These subjects are essential and must be well comprehended by an aspirant who seeks to become a qualified devotee of the Supreme Lord. They will be further elucidated in detail in this chapter. Since Lord Krishna had introduced these terms only briefly, Arjuna was curious to learn more about theses terms and how they relate to the Supreme Lord as well as to himself and so he raises seven queries in the first two verses. He wanted to know such things like if the term adhidaivam referred specifically to Indra the celestial chief or did it applied equally to all the demigods and also what exactly is included in adhibhutas.

Sloka 8.2 audio recital in Sanskrit     

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ||८- २||

adhiyaGYaH kathaM ko.atra dehe.asminmadhusUdana |
prayANakAle cha kathaM GYeyo.asi niyatAtmabhiH || 8-2 ||



Show Translation, Anvaya and Commentaries: Sloka 8.2

Anvaya: adhiyajnah–the Lord of sacrifice; katham–how; kah–who; atra–here; dehe–in the body; asmin–in this; madhusudana–O Madhusudana; prayana-kale–at the time of death; ca–and; katham–how; jneyah–be known; asi–You can; niyata-atmabhih–by the self-controlled.

Translation: How does this Lord of sacrifice live in the body, and in which part does He live, O Madhusudana? And how can those engaged in devotional service know You at the time of death?

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Arjuna further wants to know who is the adhiyagna or the Supreme Being in which to give propitiation and worship to? Who is the director of all actions and the ultimate bestower of the rewards of action in this propitiation that is constantly going on in the physical body. First he asked about the nature of adhiyagna, now he wants to know about the manner in which it operates within the physical body. As the indwelling monitor how does He preside over yagna or propitiation and worship. The word yagna implies all authorised Vedic rituals and worship. Finally Arjuna wants to know by what means is the Supreme Lord to be known and remembered at the moment of death to those of controlled minds and senses.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

What is the tad brahma or the supreme,spiritual substratum pervading all existence? What is adhiyatma or the soul within all embodied beings? What is karma or the equal reaction to any action? How is it possible to effect moksa or liberation from the cycle of birth and death by knowing these things and taking shelter of Bhagavan or the possessor of full knowledge, full power, full fame, full wealth, full beauty and full renunciation, who is the Supreme Lord Krishna? What is the adhibhuta referring to embodied beings and adhidaivas referring to the demigods which the atharthis or seekers of wealth must know? What also is indicated by the term adhiyagna which all three classes of aspirants have to be cognisant of beings atharthis, jijnasurs or those desiring soul realisation and jnani’s or those exclusively seeking the Supreme Lord and why is it specially characterised? Finally Arjuna wanted to know specifically in what way is the Supreme Lord Krishna to be realised by persons of controlled mind and senses at the time of death.

Kesava Kasmiri’s Commentary:

What is adhiyagna that is entitled for propitiation and to whom is this propitiation offered? Who is the specific god? Who is the receiver of this yagna or propitiation offered in worship? Is it Indra the chief of all the demigods or is it to the Supreme Lord? If the Supreme Lord is the receiver then is yagna offerred to Him internally residing inside the physical body or is it offered externally to His manifestation outside the physical body? If the yagna is offered internally then in what way does the Supreme Lord accept the offering? Finally it is asked how and in what way is the Supreme Lord Krishna to be realised at the time of death of the physical body? Arjuna addresses Lord Krishna in the vocative case using the anonym Madhusudana, the killer of the Madhu demon. The purport of this is that just as it is easy for Lord Krishna to terminate demons, it is also easy for Him to terminate the doubts in Arjuna’s mind concerning these subjects.

Sloka 8.3 audio recital in Sanskrit     

श्रीभगवानुवाच |

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते |
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ||८- ३||

shrIbhagavAnuvAcha |

akSharaM brahma paramaM svabhAvo.adhyAtmamuchyate |
bhUtabhAvodbhavakaro visargaH karmasa.nGYitaH || 8-3 ||



Show Translation, Anvaya and Commentaries: Sloka 8.3

Anvaya: sri-bhagavan uvaca–the Supreme Personality of Godhead said; aksaram–indestructible; brahma–Brahman; paramam–transcendental; svabhavah–eternal nature; adhyatmam–the self; ucyate–is called; bhuta-bhava-udbhava-karah–action producing the material bodies of the living entities; visargah–creation; karma–fruitive activities; samjnitah–is called.

Translation: The Supreme Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

In response to the questions inquired about in the previous two verses, Lord Krishna answers them in the order in which they were asked in this verse an the next two beginning with the words aksaram paramam brahma meaning the supreme, imperishable ultimate truth. That which is immutable, which is constant, which is indestructible. The indestructible principle is the highest because it is eternal, it is the primal cause of all creation and is known as the brahman or the spiritual substratum pervading all existence. In the Brihad-aranyaka Upanisad III.VIII.VIII we find: The knowers of the brahman state that the immutable brahman is that which is to be known. This immutable brahman manifests itself within the atma or individual soul residing within all sentient beings and is called as svabhava. The same principle existing as the monitor presiding over the physical body is designated by the term adhyatma which is the origin of all created beings and their development as well as their evolution from one lifetime to the next lifetime. The Manu Samhita III.LXXVI states: The oblations of ghee or clarified butter offered into the sacred fire ascend up and reach Surya, the sun god in full, from which results in rains, from rains grow grains and from grains beings. That yagna or offerings in propitiation consisting of putting ghee and havi or sanctified seed grains into the sacred fire with sanctified Vedic mantras to propitiate the demigods causing the development and benefit of all beings is known as karma or actions. This includes by implication all ritualistic Vedic activities.

Madhvacarya’s Commentary:

Hari Om! The renunciation of action and the focused concentration of the mind at the time of death is discussed in this chapter. The supreme absolute and immutable truth is the brahman or spiritual substratum pervading all existence and without changing its svabhavah or the nature which causes development and evolution which also manifests as the atma or soul. Thus to remove any doubts about the paramount importance of the Vedic scriptures it is sometimes referred to as adhyatman or that which elevates the atma or soul, also that by which the atma is revealed. Similarly the jivas or embodied beings are also potentially svabhavah by helping oneself to elevate themselves. Therefore the jiva that which is made up of its innate nature. Since the attitude of the jiva is always to evolve the innate nature it is very beneficial. Associated with internal organs the word bhavah indicating gross material elements is used; but since the internal organs do not all respond similarly in the same manner another interpretation of bhava could be not connected to gross material elements and that would fits with the word svabhavo which refers to the eternally pure atma or soul and connotes our eternal relationship with the Supreme Lord Krishna. The potency of the Supreme Lord which manifests the creation of gross material elements and the living entities to be elevated is known as visargah and is the special creative activity of the Supreme Lord.

Ramanuja’s Commentary:

What is designated in verse one as tad brahma or the supreme spiritual substratum pervading all existence is the aksaram paramam or the supreme indestructible atma or soul. Aksaram is that which is not subject to decay or imperishable and is the collective given by the ksetrajnanis or those knowledgeable of the field of action or the informers of uninformed matter and atma embodied beings. The Subala Upanisad II states avyakta the indiscernible compound of spirit and matter merges into the aksara the indivisible compound which descends into tamas or nescience. Parama aksaram is the superior indestructible atma nature which is completely disengaged from prakriti or the material substratum and not connected to even the aksaram which comprises embodied beings and combines both. The word svabhavo is also called adhyatma and indicates subtle material elements and its accompanying erratic tendencies. These subtle elements are what adheres to the atma in the descent of the supra subtle quintuple process from spirit to matter, the last being the fifth stage which becomes the seminal fluids referred to in the Panca-agni-vidva or five-fold sacrificial fires which are described in the Chandogya Upanisad:V.III-X which is essential and has to be known by all aspirants. Both aksara and adhyatma must be realised by the mumumkshus or emancipation seekers for moksa or liberation from material existence as aksara the immortal soul is that what is worthy of selection and adhyatma the embodied being incarcerated in matter is worthy of rejection. The sequence which manifests this descent into matter by the jiva or embodied being is called visargah and karma refers to that specific action which activates a corresponding reaction and determines the destination and manifestation of all creatures into embodied states whether human, animal, fish etc. The final action which actually causes manifestation into material existence is known as procreation between males and females of different species. The Vedic scriptures declare that in the fifth stage the male discharges the sacrificial water into the females sacrificial fire and a new embodied being is created. This act is known as karma. The knowledge of karma, aksara and adhyatma are all prerequisites of knowledge absolutely essential for those seeking moksa or liberation from the material existence. Otherwise one will be ignorant of what is worthy of rejection and what is worthy of attention and unable to properly interact accordingly. An example is following in verse 11 concerning brahmacarya or celibacy.

Kesava Kasmiri’s Commentary:

In answer to these questions the Supreme Lord Krishna replies in three verses. He answers three of the questions with the words aksaram paramam meaning the supreme indestructible reality which is imperishable and never is destroyed and is the essence in totality of all atmas or souls of all embodied beings. The Brhadaranyaka Upanisad IV.V.XIV states that the atma is eternal and verily indestructible. The jiva or embodied being is in a perpetual state of bondage and is explained in the Subala Upanisad as such: The unmanifest descends into the embodied soul and the embodied soul sinks into the darkness of nescience. But in this verse the word paramam meaning supreme qualifies the term aksaram and so its imperishable nature refers to the atma not associated with or disconnected from primordial matter and as such the only perception manifesting is realisation of the atma and one becomes omniscient. Although in scriptural passages such as Brhadaranyaka Upanisad IV.IV.XXII stating O`Garga the brahman or spirirtual substratum pervading all existence is verily indestructible. In this case it refers to the ultimate reality; but not here because Lord Krishna Himself will speak later in chapter 15, verse 16 and 17of this indestructible as being different from the two types of created beings those who are perishable and those who are imperishable as He is exalted and being distinctly different from both is designated as the Supreme Being and Supreme Personality. So here akarsam refers to the individual atma and when matter merges with it then it becomes embodied and is referred to as adhyatma which is a combination of matter, senses, intelligence and subtle elements surrounding enveloping the atma. Both the atma and matter should be well comprehended by those aspirants for moksa or liberation from material existence in order to know what in life should be accepted and what in life should be rejected. Also one should be clear as to the discharge of one’s daily duties and yagna or worship in propitiation and whether such propitiation should be offered to demigods like Indra the celestial chief of Surya the sungod or exclusively to the Supreme Lord. All actions of various types offered to anything other than the Supreme Lord have a reaction attached to them and are known as karma or reactions to actions and by these actions all types of movable and immovable beings are coming into existence. The Manu Samhita III. LXXVI states that the oblations of ghee or clarified butter and havi or seed grains reach unto the sun where results in rain and from rain grows food and from food human beings. This should be understood by the aspirants for moksa with discrimination as one of the Vedic rituals not required for them to accept.

Sloka 8.4 audio recital in Sanskrit     

अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् |
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ||८- ४||

adhibhUtaM kSharo bhAvaH puruShashchAdhidaivatam.h |
adhiyaGYo.ahamevAtra dehe dehabhR^itA.n vara || 8-4 ||


Show Translation, Anvaya and Commentaries: Sloka 8.4

Anvaya: adhibhutam–the physical manifestation; ksarah–constantly changing; bhavah–nature; purusah–the universal form; ca–and; adhidaivatam–including all demigods like the sun and moon; adhiyajnah–the Supersoul; aham–I (Krsna); eva–certainly; atra–in this; dehe–body; deha-bhrtam–of the embodied; vara–the Supreme.

Translation: Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The perishable or destructible living entities with corporeal characteristics like the physical body is the same for all beings and therefore known as adhibhuta or of the material substratum. The cosmic being who resides in the center of the solar orb, the ruler of the 330 million demigods and all other dieties who are merely parts of His supreme being is known as adhidaiva the source of the demigods. The Supreme Lord Krishna is indeed the creator of the first embodied being and the first cause of all beings, existing before creation itself. He residing as the indwelling monitor within all sentient beings is known as adhiyagna the presiding deity of all propitiation in worship as the first acceptor of all actions and thoughts and the bestower of the rewards for actions. He is called the Purusha the original being. The answer to the question how from verse 2 is given in this verse. It can be discerned that paramatma the supreme soul and indwelling monitor within all living entities is uniquely different from the individual soul due to qualities like omniscience and non-attachment. The Mundaka Upanisad III.I.I states: Two birds of beautiful plumage closely united in friendship reside together in the same tree. One bird eats of the sweet fruits on the tree while the other watches but does not eat. By addressing Arjuna as deha bhrtam vara or the best of embodied beings, Lord Krishna is indicating that he too can realise paramatma the supreme soul by the method of discernment of one’s individual actions and the evaluation of the results. When one is dependent upon the Supreme Lord one activities are successful and are never contrary to dharma or eternal righteousness but when one acts in independence from the Supreme Lord whatever activities which may appear to be successful by worldly standards are inherently contrary to dharma.

Madhvacarya’s Commentary:

The nature which elevates and is useful to all creatures both the jivas or embodied beings along with their physical bodies is adhibhuta which pertains to material nature. Its mutable characteristic is physical objects subject to dissolution. The nature of dissolution is included within the nature of the unmanifest. The Skanda Purana confirms that the Supreme unmanifest merges into space at the time of the end of creation. From the Supreme Lord manifested prakriti or the material substratum and from prakriti arise the three fold gunas being sattva or goodness, rajas or passion and tamas or ignorance. The modifications of the three gunas are verily the cause of creation in the material existence. Because of His abidance as paramatma the Supreme Soul in the pur or city known as the physical body of all living entities, the Supreme Lord Krishna is known as Purusa the original being. Directing and elevating all the 330 million demigods throughout myriad of universes He is known as Sankarsana the primal creator and He is Lord of all adhidaivam and the paramount principle of divinity.

Being the ultimate enjoyer of all propitiation and worship He is known as adhiyagna the goal of all worship and bestower of all rewards for such worship. Because the offerings of ghee or clarifed butter and havi or grain seeds are offered into the sacrificial fire, the demigod Agni in charge of fire is also sometimes called adhiyagna and this is why Lord Krishna uses the word dehe meaning residing in the physical body, which excludes Agni and denotes only Himself, who alone is the exclusive enjoyer of all yagnas and and recepient of all austerities. Those knowers of the essence of the Vedic scriptures realise the Supreme Lord Krishna’s paramount position, even the intelligent worshippers of other gods can comprehend this fact. Humans praise that which grants benedictions, the Supreme Lord who is the presiding deity of all gods. For whom is the spiritual world permanent? For whom is the most meritorious status? To clarify such queries Lord Krishna clarifies the dharma or eternal righteousness of moksa or liberation.

Even when it is established that the resplendent Lord Krishna is the ultimate enjoyer of all worship and propitiation answering the question of who; how this is manifested yet remains to be known and that is by paramatma the Supreme Soul within the heart of all living entities monitoring their activities and thoughts as the adhiyagna the Lord of all worship and propitiation. The word atra meaning within is used as an adjective before dehe meaning the body to denote that it is not His spiritual body which He is referring too but His manifested form as paramatma within all sentient beings. There is nothing within the transcendental spiritual body of Lord Krishna that is separate from Him or different from Him in any way,The brahman or the spiritual substratum pervading all existence is but a fraction of His potency. The Supreme Lord Krishna is the One to be inquired about and realized through the transcendental medium of the Vedic scriptures. To eliminate any doubts about regarding His absolute position, Lord Krishna emphasizes that He alone is not only the one to be propitiated and worship but that He, Himself is the adhiyagna in the form of the indwelling monitor witnessing all activities.

The Gita Kalpa states: The Supreme Being dwelling within the physical body of all sentient beings is known as adhiyagna. Creation is a natural propensity of the Supreme Lord. It is the manifestation of His Divine will. Adhibhuta is the manifestation of temporary physical forms in the material existence. The jivas or embodied beings are a manifestation of adhyatma. The Supreme Lord’s expansions such as Sankarsana or Hiranyagarbha are known as adhidaivam. The Supreme Lord Krishna is the Lord of all gods even Narayana the Lord of the spiritual worlds in Vaikuntha is an expansion of Lord Krishna. The Skanda Purana states: That which is dwelling within exercising complete authority over the atma or soul is called adhyatmam. That which is external and separate from the physical body is called adhidaivam. Everything else which is different are the cause of gross, physical creatures therefore such activity is known as adhibutam. The Maha Kurma Purana states: Adhyatma is that which being beneficial to the pure atma or soul extends unto the bodily limit. That which becomes useful to the jivas along with their physical bodies and other gross elements is adhibhutam. Beyond the scope of maya or illusory impressions superimposed upon the mind which is beneficial to divinity is adhidaivam. Now begins the summation.

What was iterated previously is spoken again in this verse for the sake of illuminating the brahman or spiritual substratum pervading all existence. Because in the fist verse the adjective tad meaning that is used in front of brahman indicates that it alone is the foundation of the other terms. Furthermore when words accompanying yagna are referred to as the elements inherent in objects which are useful adhibhutas for physical beings then such things should be understood as being beneficial for attaining knowledge and realization of the Supreme Lord exclusively and no other purpose. Why then should there be any doubt about the brahman? When it has been understood that the source of the imperishable and immutable brahman is the Supreme Lord Krishna alone all doubts are dispelled. What was iterated previously is being spoken again to remove any doubts from the ignorant and unintelligent. Again for the removal of doubt, those who think the unmanifest one is manifest like a normal jiva also have their doubts dispelled again as before in chapter VII.XXIV clarified.

Here is this separate question, that which is immutable and unmanifest is given for the clarification of the nature of gradation of the aspirants, having made reference in verse three to aksaram paramam the supreme immutable being of Lord Krishna dwelling within the heart of all sentient beings everywhere. So the paramount position of the Supreme Lord Krishna and His authorized incarnations and expansions has been given exalted status and the subservience of all other gods has been established. Since it has been declared that Lord Krishna that He is both the ultimate recipient of yagna as well as the supreme yagna itself, there may be possible doubts whether or not He is the same or different from it. To remedy this indecision He declares that He is the indweller of all creatures and He also becomes the material cause or inspiration to perform the yagna as well.

The Tattva Viveka scripture states: As the indwelling monitor in the bodies of all sentient beings the Supreme Lord Krishna is known as adhiyagna. He alone in His all pervasive omnipresent aspect is celebrated as the brahman and as such is the lord of all yagnas. As paramatma He is known as the Supreme Soul. The creation of jivas or embodied beings as well as gross, physical elements are exclusive activities of the Supreme Lord. Since jivas are superior to all creatures they are also known as adhibhuta. The Supreme Divinity of all divinities is the Supreme Lord Krishna and is known as adhidaivata the lord of all lords, that is why Sri Laksmi the goddess of fortune established Herself in His heart. So to dispel any doubts and answer the question what is the form of adhiyagna this verse was spoken.

Ramanuja’s Commentary:

By the word adhibhutam or those things pertaining to physical objects sought after by aisvaryarthis or fortune seekers are those things of a perishable nature including the supra subtle principles of sound, sight, smell etc. which are latent in their elements of ether, fire, earth etc and develop therefrom into their support system being the senses. All these things must certainly be comprehended and contemplated by them.

The word adhidaivatam refers to the purusha or the ultimate, original supreme being whose status is superior and elevated above the 330 million demigods and all other celestials and lesser divinities and gods as well. This is the Supreme Lord Krishna who is the possessor and enjoyer of all the supramundane enjoyments of rare and equisite delights of His transcendental senses of sound and sight etc as the ultimate recipient of all yagna or worship and propitiation, even more then that experienced in the heavenly planets by Indra and Brahma. The aivaryarthis or fortune seekers must meditate on the purusha as the Supreme Being and ultimate enjoyer of all the subtle transcendental delights and this is what is called knowing the adhidaivatam.

The adhiyagna denotes the Supreme Lord Krishna, Himself. It is He as the indwelling monitor in all the demigods and other gods and all sentient beings and whose total aggregate of atmas or eternal souls constitute His transcendental, spiritual body and as such He receives first worship and propitiation from all yagnas. Thus as the adhiyagna he is the indwelling monitor established in the heart of all beings and He is the one whom the three classes of devotees have to realise and meditate upon as a maha yagna or great offering in all their nitya and namaitta or eternal and occasional acts of worship.

Kesava Kasmiri’s Commentary:

In this verse Lord Krishna answers three questions. He confirms that adhibhuta is all perishable objects existing of the material substratum, specific transformations like ether, the manifestations of sound, light etc. as well as every other element. He further reveals that the total aggregate of all embodied atmas or souls as well as the presiding deity over all atmas who is Brahma the first embodied being and the foremost creator of embodied beings are all adhidaiva. This includes the demigods in charge of universal management such as Surya in charge of the sun, Vayu in charge of wind, Varuna in charge of water, etc. Referring to the person who performs the yagna or propitiation and worship, Lord Krishna is the adhiyagna the propagator of all action and the ultimate recipient of all offerings. Any offerings performed in the world are accomplished by the help of one’s body wherein resides the Supreme Lord as the eternal atma and indwelling monitor. Thus the Supreme Lord is presiding over the performer of yagna because being dependent they are supported and sustained by Him and thus yagna should always be performed in propitiation to Him. Lord Krishna is the presiding deity of all yagna. He is the bestower of rewards for all actions and the enjoyer of the rewards of all sacrifices. He is residing in the bodies as the inner witness of all the demigods as well, who are the individual deities presiding over general and occasional yagnas. In this way Lord Krishna has delineated the terms adhibhuta, adhidaiva and adhiyagna, explaing them comprehensively for the sake of imparting knowledge so those who earnestly aspire can achieve the ultimate destination.

Sloka 8.5 audio recital in Sanskrit     

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ||८- ५||

antakAle cha mAmeva smaranmuktvA kalevaram.h |
yaH prayAti sa madbhAvaM yAti nAstyatra sa.nshayaH || 8-5 ||


Show Translation, Anvaya and Commentaries: Sloka 8.5

Anvaya: anta-kale–at the end of life; ca–also; mam–unto Me; eva–certainly; smaran–remembering; muktva–quitting; kalevaram–the body; yah–he who; prayati–goes; sah–he; mat-bhavam–My nature; yati–achieves; na–not; asti–there is; atra–here; samsayah–doubt.

Translation: And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The means of knowledge at expiration from the physical body and its subsequent result is revealed succinctly by Lord Krishna to answer the question how He is to be known at the time of death. One who remembers and meditates exclusively on Lord Krishna as the Supreme Lord, the ultimate controller internally and externally, the shelter of all living entities while leaving their body at the moment of death attains the Supreme Lord Himself in their spiritual from by their yearning for and identification with Him. This is the key to liberation from the transitory material plane and promotion to the eternal spiritual worlds. Knowledge is the key to remembrance which is the means for attaining Lord Krishna which automatically promotes one to the eternal spiritual without any separate effort.

Madhvacarya’s Commentary:

The words mad bhavam denotes under the Supreme Lord Krishna’s control without any duality in perfect spiritual consciousness and full blissful existence. The Moksa Dharma explains that for the liberated the goal is conceptualised as the Brahman or spiritual substratum pervading all existence which is the spiritual reality of the impersonal conception of the Supreme Lord.

Now begins the summation.

In exact terms the words mad bhavam means under my nature. Only when the nature of Lord Krishna’s transcendental qualities and attributes and pastimes are recollected at the time of departing from the physical body at the moment of death will one achieve the cherished goal and attain Him. Otherwise if there is no knowledge of His transcendental nature there can be no remembrance. Naturally one acquires the state of consciousness upon whatever one meditates upon and this is an absolute essential fact applying itself to the destination of one’s subsequent lifetime at the moment of death. The remembrance of mundane corporeal things at the time of death assures in the next life a mundane corporeal existence accordingly. But those enlightened and exalted beings who remember Lord Krishna at the moment of death attain Him without fail and the means to this are given by the words mam eva smaran meaning remembering Him alone emphases that by constant remembrance spiritual realisation is attained.

The Sat Tattva states that devotion, knowledge, renunciation of activities prohibited in the Vedic scriptures and performance of recommended activities in the Vedic scriptures, constant remembrance of the Supreme Lord Krishna or any of His Vedically authorised incarnations and non- attachment; all these things combined grant transcendental vision beyond the influence of the senses and not any other way.

Ramanuja’s Commentary:

The process of meditating on Lord Krishna at the time of death is also well known to the three stages of aspirants mentioned previously being arthis, jijnasur and jnanis. One who when their life cycle has the Supreme Lord in their constant remembrance at the moment of departing their body attains the Supreme Lord. The word mad bhavam means like unto the Supreme Lord’s nature. Whatever nature of the Supreme Lord is vividly envisioned in one’s mind at the moment of death that nature one becomes without fail. Examples are like the history of Jada Bharata and others who were reborn in animal forms. He was attached to a deer he had raised after seeing its mother killed by a tiger and at the exact moment of death looking at this deer he was concerned about its future welfare and hence in his next life he was born as a deer due to this last impression of consciousness. This is because the prominence position of such thoughts and images in one’s consciousness automatically direct and transport one to that which one envisions. That reality that whatever ideas and images that are present in one’s mind in the very last thought before death is what one absolutely becomes in their next life is further elucidated in the next verse.

Kesava Kasmiri’s Commentary:

Now Lord Krishna answers the seventh question with the words anta kale meaning at the time of death, one who leaves their body mam eva smaran meaning remembering Him exclusively, He who is the presiding diety over all dieties, the granter of all wishes and the fulfiller of all desires attains his state of sat-chi-ananda or eternal existence, transcendental knowledge and unending bliss. This verse confirms and explains in what manner the Supreme Lord Krishna is to be known at the moment of death.

Sloka 8.6 audio recital in Sanskrit     

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |
तं तमेवैति कौन्तेय सदा तद्भावभावितः ||८- ६||

yaM yaM vApi smaranbhAvaM tyajatyante kalevaram.h |
taM tamevaiti kaunteya sadA tadbhAvabhAvitaH || 8-6 ||


Show Translation, Anvaya and Commentaries: Sloka 8.6

Anvaya: yam yam–whatever; va–either; api–also; smaran–remembering; bhavam–nature; tyajati–give up; ante–at the end; kalevaram–this body; tam tam–similar; eva–certainly; eti–gets; kaunteya–O son of Kunti; sada–always; tat–that; bhava–state of being; bhavitah–remembering.

Translation: Whatever state of being one remembers when he quits his body, that state he will attain without fail.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

It is not that this rule is only applicable regarding remembering the Supreme Lord Krishna and attaining His nature. What then is it applicable too, one may wonder? This rule applies to whatever object or being one might envision as the last thought before leaving the physical body at the moment of death. Without fail one will become the very thing which one was envisioning when they died. The cause of smaran or remembering something specific at the time of death is due to constantly thinking about or meditating upon something with the mind fully absorbed in it.

Madhvacarya’s Commentary:

Lord Krishna states smaran bhavam tyajaty ante kalevaram meaning leaves the body at the final moment remembering. To insure that there is no confusion or contradiction in the minds of the ignorant, the adjective ante meaning at the final moment is spoken. It is not that the Supreme Lord should be meditated on only at the moment of death. To the contrary He should be remembered, recollected and contemplated upon at every moment. The spiritually developed have no such confusion as their remembrance of the Supreme Lord is the focal point of their lives and constant. To think that such remembrance is to be utilized only as a one time proposition at the moment of death is an unwise consideration.

The Skanda Purana states that: There is no doubt that at the time of death it is not easy to remember the Supreme Lord due to the difficulties of dying. At the time of departure from the body one must be attuned to the inner nature. The word bhava means internal consciousness. The internal consciousness is that which abides internally thus it is said it is the nature which abides within. Only if one contemplates something continuously does it become fixed as internal consciousness and manifest as a part of one’s nature. Otherwise what one will think at the moment of death will be mere ego related ideas derived from one’s own mundane empirical experiences.

Ramanuja’s Commentary:

Whatever image prominently floats in one’s thoughts at the moment of death and one leaves one’s physical body with that final thought one will become in their very next life. This is what Lord Krishna is stating in this verse. Their final thought will become form. One’s final thought will naturally be what was constantly reflected upon and mediated on during their span of life based upon one’s association and daily habits.

Kesava Kasmiri’s Commentary:

Not only by thinking of Lord Krishna alone does one attain His eternal nature; but whatever one thinks at the moment of death one becomes without fail. This is being stated with the words yam yam meaning whatever. Whatever one is thinking at the last moment of death will transport one to become the very object or conception one contemplated while dying. The reason Lord Krishna also gives with the words sada tad-bhava- bhavitah meaning due to being completely absorbed in such contemplation the powerful prominence of the final thought and image infuses itself upon the consciousness determining their next birth.

Sloka 8.7 audio recital in Sanskrit     

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ||८- ७||

tasmAtsarveShu kAleShu mAmanusmara yudhya cha |
mayyarpitamanobuddhirmAmevaiShyasyasa.nshayaH || 8-7 ||


Show Translation, Anvaya and Commentaries: Sloka 8.7

Anvaya: tasmat–therefore; sarvesu–always; kalesu–time; mam–unto Me; anusmara–go on remembering; yudhya–fight; ca–also; mayi–unto Me; arpita–surrender; manah–mind; buddhih–intellect; mam–unto Me; eva–surely; esyasi–will attain; asamsayah–beyond a doubt.

Translation: Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

It is natural that the aggregate impressions previously enacted in one’s life will be the points of remembrance at the time of death; and as it is impossible for a catatonic, moribund person to make a special effort for recollecting the Supreme Lord. Lord Krishna is thus compassionately advising to always remember Him in everything one does meditating on Him within. But as it is a reality that constant meditation is not possible without purity of mind then one must first performed their prescribed duties according to varnashram or ones position and rank in society. In Arjuna’s case being a ksatriya or warrior, it was his duty to fight battles for protecting righteousness and so Lord Krishna advises him to fight with his mind devoted to the Supreme Lord and in this way he will attain purity of mind. Thus by surrendering one’s mind which is reflective and one’s intellect which is determinative both in devotion to Lord Krishna exclusively one will attain Him without fail.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

In as much as the last flash of consciousness of a dying person determines a persons destination and specification in their very next birth. This flash will naturally be that which one pondered and contemplated and became accustomed and habituated to performing as a daily practice. Therefore it is imperative that if one desires to achieve the ultimate goal of human existence they shall learn about the Supreme Lord Krishna and becoming attached to Him unceasingly meditate upon Him until the very moment of departure from this material existence at the moment of death. Lord Krishna also advises with the words anusmara yudhya meaning fight while remembering Him. This was applicable to Arjuna who was a ksatriya or warrior from the royal line and it is his duty to protect righteousness. But it also applies to everyone to perform their prescribed duties according to the injunctions enjoined in the Vedic scriptures. This includes ones daily duties and sometimes special occasional duties as ordained by varnasrama or one’s position and rank within society. Thus while performing ones specific duties daily adhering and following the ordinances of the Vedic scriptures one should meditate upon the Supreme Lord with every action one performs. In this way one will be constantly thinking of Him and perpetually He will be infused in ones consciousness. This is the most perfect and expedient way to succeed in keeping the mind and will fixed upon Lord Krishna and thus naturally at the moment of death one who has meditated throughout their life on Him will of course easily be remembering Him at the final moment of departure from the physical body and will immediately transcend to join Him in the eternal spiritual worlds according to their wish. There is no doubt about this whatsoever.

Lord Krishna having explained in general for everyone that the achievement of a particular form and destination in the next life is determined by the very last thought in this life, He will elucidate the different modes of meditative devotion appropriate for each class and compatible with the goal they cherish to attain. First He will describe in the next verse the type of meditation practised by the artharthis or those seeking wealth and fortune as well as the type final thought adopted by them consistent with the mode of meditation they use.

Kesava Kasmiri’s Commentary:

So the reality being that the attainment of a particular cherished goal in the next life is determined and destined by constant contemplation upon it has been duly revealed by Lord Krishna. As Arjuna is a worthy aspirant for moksa or liberation from material existence he is being instructed to judiciously think of the Supreme Lord Krishna with every action he performs. This is what is being indicated by the word tasmat meaning therefore. The reason is that whatever thoughts the mind is set upon due to habituation it remains fixed to at the moment when death arises. Therefore one should set their mind on Lord Krishna, the Supreme controller and bestower of all boons at all times. At the same time one should carefully avoid all sins in the form of neglecting to perform one’s obligatory duties and occasional duties ordained by the injunctions of the Vedic scriptures according to varnasrama or ones position and rank in society. Arjuna was a ksatriya or warrior who was from the royal class and it was his duty to protect righteousness in the world. With our minds and will being free from impurity by performing natural occupational duties accordingly being unconditionally devoted to the Supreme Lord, we will attain Him without a doubt.

Sloka 8.8 audio recital in Sanskrit     

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना |
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ||८- ८||

abhyAsayogayuktena chetasA nAnyagAminA |
paramaM puruShaM divya.n yAti pArthAnuchintayan.h || 8-8 ||


Show Translation, Anvaya and Commentaries: Sloka 8.8

Anvaya: abhyasa–practice; yoga-yuktena–being engaged in meditation; cetasa–by the mind and intelligence; na anya-gamina–without their being deviated; paramam–the Supreme; purusam–Personality of Godhead; divyam–transcendental; yati–achieves; partha–O son of Prtha; anucintayan–constantly thinking of.

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

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

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

Madhvacarya’s Commentary:

In this verse Lord Krishna reveals the methodology of remaining fixed in the divine, transcendental nature. The words abhyasa yoga yuktena meaning engagement in yoga, is what leads to purity of mind and equanimity. Therefore it is practically the practice of eqanimity. The Purusa or supreme being is divine and dwells within the puri or city of the human body with nine gates being two eyes, two ears two nostrils, one mouth etc., in entirety. The Purusa is never enveloped by anything internally not is He ever enveloped by anything externally. The word divyam means divine and denotes reveling in all species of creation along with their activities. The word divyam indicates this having for its root the word div which means to revel.

Ramanuja’s Commentary:

By the daily practice of regulated meditation the mind becomes fixed and does not wander or meander away from the point of focused attention. With the mind so habituated and properly trained in meditation, the Supreme Lord Krishna is to be fixed in one’s mind as the final thought at the time of death up to and including the last moment. So thinking of the Supreme Lord at such a crucial moment as death is the pivotal point in human existence for one can thus attain Him in the spiritual worlds. This will be explained in more detail in the next two verses.

It should be clearly understood that by thought alone one achieves whatever one desires, whether it is the Supreme Lord or dominion over the worlds or great fortune, etc. Whereas Jada Bharata left the human species and became an animal due to reflecting upon the welfare of a deer; a person by the power of their meditation will be born with qualities comparable to the Supreme Lord by meditating upon Him at the moment of death. The word abhyasa is the habituating and training of the mind to meditate upon the focused object of attention in a regulated manner. Whereas yoga or the science of the individual consciousness attaining communion with the ultimate consciousness is a mode of meditation with fixed procedures and fixed times everyday abhyasa is a mode of meditation beyond the times one’s set aside for regular daily and special occasions; abhyasa mode of meditation is more of a continuous phenomena in all activities of life.

Kesava Kasmiri’s Commentary:

In this way Lord Krishna answered Arjuna’s seven questions and as well revealed the way to attain the Supreme Lord Himself. Now in order to elaborate on the precise type and methodology He speaks the words cetasa nanya gamina or with an undeviating mind. One who with their mind disciplined and firmly established in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, by the practice of meditation. Contemplating in one’s mind daily the qualities and attributes of the desired and cherished Supreme Lord; at fixed times and at times that are not fixed, thinking of nothing else then the object of one’s focused meditation is recognised by the resplendent and effulgent Supreme Lord Himself residing in the core of one’s heart and attains Him in the eternal spiritual worlds at the moment of death.

Sloka 8.9 audio recital in Sanskrit     

कविं पुराणमनुशासितार-
मणोरणीयंसमनुस्मरेद्यः |
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमसः परस्तात् ||८- ९||

kaviM purANamanushAsitAra\-
maNoraNIya.nsamanusmaredyaH |
sarvasya dhAtAramachintyarUpa\-
mAdityavarNaM tamasaH parastAt.h || 8-9 ||


Show Translation, Anvaya and Commentaries: Sloka 8.9

Anvaya: kavim–one who knows everything; puranam–the oldest; anusasitaram–the controller; anoh–of the atom; aniyamsam–smaller than; anusmaret–always thinking; yah–one who; sarvasya–of everything; dhataram–the maintainer; acintya–inconceivable; rupam–form; aditya-varnam–illuminated like the sun; tamasah–of the darkness; parastat–transcendental.

Translation: One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Again it is iterated by Lord Krishna about the specifics of the Supreme Being to be meditated upon. The verse begins with kavim meaning omniscient,the Supreme Being knows everything. He is puranam or beginningless, existing eternally. He is anusasitaram or the regulator of creation. He is less perceptible then the anor or atom, subtler than the subtlest. He is dhataram or the sustainer of everything, of infinite glory. He is acintya-rupam or of divine inconceivable form, not comprehensible to the mind and intellect of the impure. He is aditya-varnam or self resplendent like the sun. He is parastat or transcendental to material nature. The Svetasvatara Upanisad III.VIII states: I have known that Supreme Being who exists beyond material nature and who is resplendent like the sun.

Madhvacarya’s Commentary:

Now Lord Krishna speaks about the goal in this verse. The word kavim means omniscient, one who knows everything. The Brahma Purana states: The Supreme Being is kavi or all knowing. He is the seer of everything because He knows all things. The word dhaaratam means sustainer, maintainer. What does this also indicate? That the Supreme Being is the maintainer and sustainer of supreme wisdom for those living entities so inclined. The Moksa Dharma states: Commencing with Brahma the architect of the universes and Rudra the termination principle of the universes, all by the grace of the Supreme Personality desiring the Ultimate Reality achieve their goal. He is acintya or inconceivable by the mind and senses. He is tamasah parastat or transcendental to the constraints of the physical body as well as the unmanifest, far beyond the scope of prakriti or the material substratum pervading all existence which is in obscurity and darkness. The Pippalada Samhita states: Death is indeed tamas or darkness but the illumination emanating from the immortal form of the Supreme Being is transcendental to the dark pale of death.

Ramanuja’s Commentary:

Lord Krishna begins with the word kavim meaning omniscient. Sarvasya meaning of everything refers to He who is omniscient of everything. Puranam means primeval or beginningless. Anusitaram means the establisher of the rules of creation. Dhataram means the maintainer and sustainer of all. Acintya-rupam means possessing an inconceivable form means not conceivable by comparing it with anything in the material existence. Aditya-varnam means possessing a self luminous resplendent and glorious divine glow far beyond our limited material conceptions.

Kesava Kasmiri’s Commentary:

Beginning with the word kavin meaning omniscient Lord Krishna succinctly defines the characteristics of the Supreme Being to be revealed. He who is puranam or without beginning, anusasitaram or the ruler of all, acintya or inconceivable, dhataram the universal sustainer, aditya-varnam or effulgent like the sun. Such a Supreme Being is tamasah parastat or transcendental to the darkness of material nature and time, completely different.

Sloka 8.10 audio recital in Sanskrit     

प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव |
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ||८- १०||

prayANakAle manasA.achalena
bhaktyA yukto yogabalena chaiva |
bhruvormadhye prANamAveshya samyak.h
sa taM paraM puruShamupaiti divyam.h || 8-10 ||


Show Translation, Anvaya and Commentaries: Sloka 8.10

Anvaya: prayana-kale–at the time of death; manasa–by the mind; acalena–without being deviated; bhaktya–in full devotion; yuktah–engaged; yoga-balena–by the power of mystic yoga; ca–also; eva–certainly; bhruvoh–between the two eyebrows; madhye–in; pranam–the life air; avesya–establishing; samyak–completely; sah–he; tam–that; param–transcendental; purusam–Personality of Godhead; upaiti–achieves; divyam–in the spiritual kingdom.

Translation: One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

One who is endowed with bhakti or loving devotion meditates with a steady mind on the Supreme Being. The reason for such sublime steadiness Lord Krishna is also stating that one having developed the power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; and possessing the ability to raise the life force directly through the Sushumna channel fixing it between the eyebrows at the ajna-cakra or third eye a person attains the effulgently, resplendent Supreme Lord of all.

Madhvacarya’s Commentary:

The performance of beneficial activities at the time of death by those whose state of equanimity has achieved mastery of the life force and are able to direct it to the ajna cakra or the space between the eyebrows etc. is spoken now by Lord Krishna. Yet even for those who are bereft of mastery over the life force, true moksa or liberation from the cycle of birth and death comes about only through buddhi or spiritual intelligence, bhakti or loving devotion and vairagya or renunciation. So even in the absence of complete mastery on the strength of possessing equanimity from possessing buddhi, bhakti and vairagya liberation will be attained especially for the adepts.

In the Bhagavat Purana it is stated: Relishing the nectarian lilas or divine pastimes of the Supreme Lord, prompted by loving devotion to Him, those who are pure in heart have gained the wisdom of spiritual intelligence as a result of renunciation and also have attained the Supreme Lord, Himself in Vaikuntha, the eternal spiritual worlds. While others have through equanimity of mind succeeded with great effort in conquering the powerful impulses of material nature; those endowed with spiritual intelligence worship the Supreme Lord exclusively achieve dominance over material nature without any effort. The Moksa Dharma states: Those exalted beings who take exclusive shelter of the Supreme Lord, propitiating Him exclusively with fixed single minded attention attain Him, which far superior to any other endeavour. The Vyasa Yoga states: Through spiritual intelligence, loving devotion and renunciation moksa or liberation from the cycle of birth and death is assuredly available; but for those possessing equanimity of mind, moksa is expeditiously so.

Ramanuja’s Commentary:

Whosoever has there mind situated in equanimity, made steady and firm by daily practicing devotional mediation unto the Supreme Lord. At the time of death is able to direct the life force through the Sushanna channel and fix it at the ajna cakra betwwen the eyebrows and focuses upon the Supreme Lord Krishna intently without deviation or diversion by the power of their meditation they achieve communion with the Supreme Lord Himself and attain His association in the eternal spiritual worlds. The next verse will describe the mode of meditation most suitable for the aspirant of moksa or liberation from material bondage.

Kesava Kasmiri’s Commentary:

One becoming full fledged in the power of yoga or the individual consciousness attaining communion with the ultimate consciousness in the form of concentration and meditation, possessing unending devotion, who at the time of death directs the life force through the sushana channel in the spinal cord and fixes it at the ajna chakra between the eyebrows, meditating with steadfast mind on the Supreme Lord Krishna most assuredly attains Him.

Sloka 8.11 audio recital in Sanskrit     

यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः |
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये ||८- ११||

yadakSharaM vedavido vadanti
vishanti yadyatayo vItarAgAH |
yadichchhanto brahmacharya.n charanti
tatte padaM sa.ngraheNa pravakShye || 8-11 ||


Show Translation, Anvaya and Commentaries: Sloka 8.11

Anvaya: yat–that which; aksaram–inexhaustible; veda-vidah–a person conversant with the Vedas; vadanti–say; visanti–enters; yat–in which; yatayah–great sages; vita-ragah–in the renounced order of life; yat–that which; icchantah–desiring; brahmacaryam–celibacy; caranti–practices; tat–that; te–unto you; padam–situation; sangrahena–in summary; pravaksye–I shall explain.

Translation: Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna speaks this verse with a view to instruct how the preceding practice is based on the sacred syllable OM which is the personal, transcendental sound vibration of the Supreme Lord. The utilisation of the sacred OM mantra is a more direct means than the mere practice of directing the life force to the proper place in the physical body. The word aksaram means imperishable. The imperishable condition that adepts of Vedic scriptures describe as in the Brihadaranya Upanisad III.VIII.IX which states: Under the mighty control of this imperishable the sun and the moon are held coursing in their positions. Which aspirants is Lord Krishna referring to? Those aspirants who are striving, who have eradicated all desires, who have dedicated themselves to celibacy and the abstinent life with their spiritual preceptor. These aspirants are qualified to attain the ultimate goal. Lord Krishna speaks the word sangrahena or in summary meaning He will explain these things in brief revealing how to attain them.

Madhvacarya’s Commentary:

The ultimate goal to be attained is explained by Lord Krishna in this verse. Since the aspirants attain that consciousness it is known as padam or state and once that state is reached it is designated by the word visanti meaning to enter. The Narada Purana states: That the ultimate goal to be attained is Lord Krishna is confirmed in the Vedic scriptures. Since that consciousness is achieved by the ascetics, it is known as padam.

Now begins the summation.

Brahmacarya or voluntary celibacy for spiritual purposes denotes attuning one’s consciousness in full devotion to the Supreme Lord excluding everything else.

Ramanuja’s Commentary:

Now Lord Krishna explains the other padam or state which is for those aspirants who wish for atma-tattva or realisation of the soul and the secure and permanent destination of moksa or liberation from material existence. This state is aksaram or imperishable. In the Brihadaranya Upanisad V.VIII.VIII beginning sahovacha-itad vai tad explains that this state is not material. It is that which the ascetics of the worlds attempt to gain access to. It is that ardent longing for which men strictly follow the vow of brahmacaryam or voluntary celibacy. Padam is that which one mentally proceeds to achieve the goal of their endeavours. Padyate is non- different from gamyate meaning that which is followed being the method adopted by the mind. The purport is that Lord Krishna is giving a brief description of the methodology by which an aspirant for atma-tattva and moksa must meditate on Him to achieve the ultimate goal they have envisioned. Meditation upon Lord Krishna in His aspect of aksaram or imperishable is described in the Brihadaranya Upanisad V.VIII.VIII-XI.

Kesava Kasmiri’s Commentary:

After presenting the normal practice of meditation Lord Krishna introduces the topmost method designated by the word aksaram meaning imperishable which He promises to reveal in summary how to attain this imperishable, ultimate goal and that once it is attained the Supreme Lord who is saccidananda or the embodiment of eternal truth, knowledge and bliss which the Vaisnavas and Brahmins who are knowers of the Vedic scriptures describe as imperishable and indestructible. The Brhadaranyaka III.IX.VIII states:To this state the Brahmins attribute the term indestructible to that which is not material and that which is not subtle, etc. This state is where determined ascetics free from passion and desire for sense objects strive to enter. This is the state where the enlightened ascetics perceive the experience of the atma or soul as omnipresent and omniscient. Their consciousness resides in the highest substratum and they become totally detached from contact with three dimensional material nature and are incapable as such of performing any action that is in separation from the Supreme Lord. They becoming His own, remain in this state adhering to Him, taking full shelter in Him, desiring to know that for which the brahmacarya’s or voluntary celibates remain firm in their vow.

Sloka 8.12 audio recital in Sanskrit     

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च |
मूध्न्यार्धायात्मनः प्राणमास्थितो योगधारणाम् ||८- १२||

sarvadvArANi sa.nyamya mano hR^idi nirudhya cha |
mUdhnyA.rdhAyAtmanaH prANamAsthito yogadhAraNAm.h || 8-12 ||


Show Translation, Anvaya and Commentaries: Sloka 8.12

Anvaya: sarva-dvarani–all the doors of the body; samyamya–controlling; manah–mind; hrdi–in the heart; nirudhya–confined; ca–also; murdhni–on the head; adhaya–fixed; atmanah–soul; pranam–the life air; asthitah–situated; yoga-dharanam–the yogic situation.

TranslatioThe yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The proposed means together with its accessories is being stated by in this verse and the next. Lord Krishna uses the word samyamya which means controlling. Withdrawing all the inlets of the organs being eyes, ears, tongue, etc. by non-cognition of external objects and focusing the mind in the heart, dismissing all external conceptions while fixing the life force in the ajna cakra between the eyebrows one should establish themselves and become absorbed in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna uses the words sarva-dvarani samyamya means controlling the passages which enter into the body. This denotes withdrawing the senses from external cognition or restricting the senses from their normal outgoing tendencies. The words hrdi-nirudhya means locking the mind in the heart. It denotes directing devotional feelings from the mind to the atma or soul in the heart and offering them to the aksaram or imperishable Supreme Lord enthroned there. The words yoga-dharanam or performing the science of the individual consciousness attaining communion with the ultimate consciousness in unwavering meditation. This denotes concerted concentration in perfectly meditating upon the Supreme Lord with complete attention.

Kesava Kasmiri’s Commentary:

Lord Krishna describes the method in brief with details with the word samyamya meaning restrained. Having restrained all the senses by withdrawing them from their respective objects, all the doors of the body such as the eyes, ears, etc., along with the cessation of all worldly considerations, fixing the mind in the heart and directing the life breath to the ajna cakra between the eyebrows one so becomes established in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness.

Sloka 8.13 audio recital in Sanskrit     

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ||८- १३||

omityekAkSharaM brahma vyAharanmAmanusmaran.h |
yaH prayAti tyajandehaM sa yAti paramA.n gatim.h || 8-13 ||


Show Translation, Anvaya and Commentaries: Sloka 8.13

Anvaya: om–the combination of letters om (omkara); iti–thus; eka-aksaram–supreme, indestructible; brahma–absolute; vyaharan–vibrating; mam–Me (Krsna); anusmaran–remembering; yah–anyone; prayati–leaves; tyajan–quitting; deham–this body; sah–he; yati–achieves; paramam–supreme; gatim–destination.

Translation: After being situated in this yoga practice and vibrating the sacred syllable om, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

This verse reveals that one should repeatedly vibrate the sacred syllable OM the personalised sound vibration of the Supreme Lord which is non- different from the brahman or spiritual substratum pervading all existence; both being different aspects of the Supreme, and think of Lord Krishna who is manifest by expressing the vibration of OM. One who departs their life in this way at the moment death attains the eternal, ultimate destination and attains the Supreme Lord who is one without a second.

Madhvacarya’s Commentary:

Except through the Brahmanadi which is one of the 100 nerve centers in the crown of the head; if the life force of a jiva or living entity exits the body by any of the other 99 nerve centers it gets diverted and recycled back into samsara the perpetual cycle of birth and death without attaining moksa or liberation. Both the Vedic scriptures Vyasa Yoga and Moksa Dharma are specify that when jivas exits through the eyes they go to the sun, when they exit through the ears or any of the 99 centers they go to the place that corresponds with it but they all remain in the physical manifestation and do not lead to the spiritual plane as does the Brahmanadi.The word hrdi- nirudhya means confined to the heart and denotes meditating on the atma or soul and the Supreme Lord Krishna. The Padma Purana states: Because He attracts He is in the hearts of all jivas and attracts them towards Himself, He is known as Hrdi the heart. When the life force is stationed in the head it is not possible to abide in the heart. The Vyas Yoga states: Wherever the life force abides that is where the jiva and the mind also abide. Thus only the one who has prepared themselves throughout their lives in proper mediation is able to concentrate in equanimity and is fully able to be in equanimity. This is the purport.

Now begins the summation.

As the Supreme Lord Krishna is symbolised by the one word OM His personalised transcendental sound vibration, the brahman or spiritual substratum pervading all existence is also known by the one word OM.

Ramanuja’s Commentary:

Systematically vibrating the singular syllable OM vibrated as A-U-M. It is the personal sign, symbol and sound of the aksaram or imperishable. OM is the indicator and Lord Krishna is the indicated Who is to be to be profoundly and humbly meditated upon. Whomsoever departs from this life at the moment of death fixing the prana or life force in the crown of their head in the manner so indicated goes to the exalted, eternal spiritual worlds. The words paramam gatim mean the supreme destination from where there is no return granting moksa or liberation and includes atma tattva or realisation of the soul which is in essence comparable to the Supreme Lord and contra distinguished from matter and everything material. More evidence of this will be given later in this chapter in verses 20 and 21. So the method of meditation for those who are atharthi or seekers of fortune and for those who are jijnansur or those aspiring realisation of the soul has been duly given being similar. Next the method of divine meditation suited for the jnani or the aspirant for the Supreme Lord and the nature of their goal will be revealed.

Kesava Kasmiri’s Commentary:

One who chants the sacred syllable OM which is the personal sound vibration of the Supreme Lord Krishna and which expresses the brahman or the spiritual substratum pervading all existence, constantly meditating on Lord Krishna who is the full absolute aspect of the brahman and who while vacating their physical body at the moment of death departs through the sushanna channel situated in the crown of the head reaches according to qualification and gradation of one’s lifetime practice, attains the eternal spiritual plane described in the Vedic scriptures known as the Upanisads.

Sloka 8.14 audio recital in Sanskrit     

अनन्यचेताः सततं यो मां स्मरति नित्यशः |
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ||८- १४||

ananyachetAH satataM yo mA.n smarati nityashaH |
tasyAhaM sulabhaH pArtha nityayuktasya yoginaH || 8-14 ||


Show Translation, Anvaya and Commentaries: Sloka 8.14

Anvaya: ananya-cetah–without deviation; satatam–always; yah–anyone; mam–Me (Krsna); smarati–remembers; nityasah–regularly; tasya–to him; aham–I am; su-labhah–very easy to achieve; partha–O son of Prtha; nitya–regularly; yuktasya–engaged; yoginah–of the devotee.

Translation: For one who remembers Me without deviation, I am easy to obtain, O son of Prtha, because of his constant engagement in devotional service.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Attaining the Supreme Lord Krishna by meditation in this manner at the time of death is only possible if there was diligent practice on a daily basis throughout one’s life and by no other means can it be made possible. The words nitya-yuktasya mean unwaveringly engaged. To the enlightened and self realised yogi or one perfected in the science of the individual consciousness attaining communion with the ultimate consciousness whose mind is unwaveringly focused upon the Supreme Lord continuously without cessation relishing and remembering His rupa or form, His guna qualities and His lilas or divine pastimes every day then He is very easily accessible but those who do not He is not easily accessible.

Madhvacarya’s Commentary:

Ever situated in equanimity is the one who constantly endeavors. Such a yogi or one perfected in the science of the individual consciousness attaining communion with the ultimate consciousness is always fully cognizant in equanimity.

Ramanuja’s Commentary:

The word nityasah or always means always since the aspirant consciously devoted themselves to Lord Krishna as the exclusive goal. The word satanam or continuously means at all times. The word smarati or remembering implies that the Supreme Lord has become the sole object of intense love and devotion so much so that the instant one is bereft from thought of Him, one’s very life feels it is in jeopardy. So one incessantly meditates upon Him. The words nitya-yuktasya yoginah is the enlightened one who yearns for eternal relationship with Lord Krishna. This is the jnani or knower and lover of god to whom the Supreme Lord is very easily accessible. What the jnani seeks for his goal is the Supreme Lord only and nothing else. This means that it is not the elevated state of consciousness of the Supreme Lord that the jijnansur seek or the state of unlimited fortune like the Supreme Lord that the arthathis or seekers of fortune desire. The goal of the jnani is to obtain eternal relationship with the Supreme Lord Krishna or any of His authorized avatars or incarnations and expansions as revealed specifically in the Vedic scriptures.

The Supreme Lord is sulabhah or easy to achieve. This means Lord Krishna is happily available and accessible to all those who are devoted to Him in love and further more He, Himself is unable to bear any separation from His devotees at any time. Therefore it is He who chooses to be associated with them and this is the confidential tattva or truth. By so doing the Supreme Lord Himself quickly carries to perfection by inspiration and intuition the very method that His votary is performing for attaining Him. The Supreme Lord Himself removes all obstacles which may hamper His chosen votary from swiftly progressing to Him simultaneously while generating an increase in His devotees love for Him to propel Him onwards. The Katha Upanisad II.XXIII beginning yam evaisha vrinute tena labhya states: The Supreme Lord is attainable by him alone whom He, Himself elects. This will be explained further in chapter X, verses X and XI but now the remaining verses in this chapter will be focused on showing that there is no return to samsara or the perpetual cycle of birth and death for the jnani who is the knower and lover of the Supreme Lord nor is there any return for the jijnansur who has achieved atma tattva or soul realisation; but there is a return to samsara for the arthathi or seeker of wealth for they have not qualified for moksa or liberation from material existence.

Kesava Kasmiri’s Commentary:

Thus Lord Krishna described the final departure of the body by a normal aspirant at the time of death. Now He will discourse about the final departure of the yogi or one perfected in the science of the individual consciousness attaining communion with the ultimate consciousness, who is His exclusive devotee. He asserts this with the words ananya-cetasa meaning with fixed consciousness. What does this mean? It means undivided attention to the rupa or form, guna or qualities, lilas or divine pastimes etc. Although these attributes are beyond the reach and scope of non-devotees; for His surrendered devotees He, Himself is not able to behold His devotees pangs of separation from Him and thus Lord Krishna is incapable of being separated from them due to the fact that He is totally attached to their feelings of deep love for Him in vatsalya rasa or parental affection, sakhya rasa or affectionate friendship, etc. So the yogi who has achieved such an exalted state internally who is always thinking of Him who is always expressing devotion to Him with consciousness unwavering from Him. Such a person is equally as dear to Him and thus very easily is able to have regular communion with the Supreme Lord.

This verse also infers that He is not easily accessible to those who are not His devotee even if thy have dedicated their lives to performing different yoga practices. The reason for this being is that Lord Krishna’s transcendental nature is such that He can only be accessed by exclusive devotion and by no other way. Various Vedic scriptures confirm that only by by bhakti or loving devotion can the Supreme Lord by revealed. The Katha Upanisad I.II.VII states: The Supreme Lord is He whom, even when heard is not known without loving devotion. The Katha Upanisad I.II.XXIII states: The Supreme Lord is not to be attained by instruction, nor by intellect, nor by instruction. He is attained only by one whom He has chosen and only to such a one does He reveals Himself. So it is absolute that only bhakti can attract Him and only bhakti can reveal Him. So bhakti is the best.

Sloka 8.15 audio recital in Sanskrit     

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् |
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ||८- १५||

mAmupetya punarjanma duHkhAlayamashAshvatam.h |
nApnuvanti mahAtmAnaH sa.nsiddhiM paramA.n gatAH || 8-15||


Show Translation, Anvaya and Commentaries: Sloka 8.15

Anvaya: mam–unto Me; upetya–achieving; punah–again; janma–birth; duhkha-alayam–a place of miseries; asasvatam–temporary; na–never; apnuvanti–attain; maha-atmanah–the great souls; samsiddhim–perfection; paramam–ultimate; gatah–achieved.

Translation: After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Although the Lord Krishna is easily attainable by His devotees what does it mean? This is being answered here. The mahatmanah or great souls are His devotees and having attained Him they are released from samsara the perpetual cycle of birth and death having realised the purpose of human existence and reaching the highest perfection in Him are automatically granted moksa or liberation from the material existence and promotion to Vaikuntha the eternal spiritrual worlds.

Madhvacarya’s Commentary:

In this verse Lord Krishna praises that state of attainment itself. Attaining the Supreme Lord is solely the ultimate goal.

Ramanuja’s Commentary:

Those who attain Lord Krishna do not return to the impermanent material existence and temporary condition of samsara the perpetual cycle of birth and death the abode of misery and suffering. The devotees of Lord Krishna are mahatmas or great, noble souls who have enlightened themselves as to the real nature of His nama or name, rupa or form, guna or attributes, dhama or abode and lila or divine pastimes. Such exalted beings feel such fervid love for Him in separation that their very life becomes unsupportable. Those whose mind are focused on Him and whose heart is only for Him in bhakti or loving devotion is the very heart in which He resides. Those who by incessantly meditating upon Him will attain the highest perfection which is the Supreme Lord Krishna. Next will be discussed why the arthathi or seeker of wealth return to material existence and the bhaktas or the devotees of Lord Krishna are liberated from material existence.

Kesava Kasmiri’s Commentary:

Just as the Lord Krishna is easily attainable by His exclusive devotees; other gods must be easily attainable to their votaries as well and grant them all their desires objects. If this is the case what is the difference between Lord Krishna’s devotees and the votaries of any other god? Lord Krishna answers this with the words mam upetya meaning having attained Him. Having attained the Supreme Lord what comes of it? The mahatmas or great souls are not subjected to rebirth ever again in the material existence for they have attained paramam samsiddhim the highest perfection. Because of their extraordinary discriminating powers such great, noble souls have correctly come to the ultimate conclusion that Lord Krishna is the ultimate goal for all living entities. Always thinking of Him, consciously performing all actions in propitiation to Him, having Him exclusively as their nearest and dearest, by the grace of the Supreme Lord who is eternal bliss personified one has qualified to join Him in His lilas or divine pastimes and eternally perform transcendental pastimes with Him in loving devotion. Attaining this automatically achieves moksa or liberation and released from the excruciating pangs of material existence beginning with 10 months of imprisonment in the womb of a mother then born in a house of sorrows known as the physical body and subjected to disease, old age and death again and again endlessly. No other god, gods or demigods can bequeath liberation from material existence except Lord Krishna and no other god, gods or demigods can sanction promotion to the eternal spiritual worlds except the Supreme Lord Krishna.

Sloka 8.16 audio recital in Sanskrit     

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन |
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ||८- १६||

AbrahmabhuvanAllokAH punarAvartino.arjuna |
mAmupetya tu kaunteya punarjanma na vidyate || 8-16 ||


Show Translation, Anvaya and Commentaries: Sloka 8.16

Anvaya: abrahma–up to the Brahmaloka planet; bhuvanat–from the planetary systems; lokah–planets; punah–again; avartinah–returning; arjuna–O Arjuna; mam–unto Me; upetya–arriving; tu–but; kaunteya–O son of Kunti; punah janma–rebirth; na–never; vidyate–takes to.

Translation: From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The proof that there is no more returning to the material existence is confirmed by Lord Krishna by the evidence that all the denizens of all the material worlds from the highest being the abode of Brahma the architect of creation in Brahmaloka down to the lowest in the subterranean planetary system in Pataloka; all are subjected to samsara the perpetual cycle of birth and death. Thus all the material worlds are subject to destruction and rebirth is inevitable to those who have taken birth in any planetary system and have not achieved atma tattva or realisation of the soul. Brahma who designed and constructed material creation certainly achieves moksa or liberation during his lifetime and those souls who have achieved Brahmaloka through meditation by which gradual emancipation is the result and who have gained spiritual knowledge and realised atma tattva then they attain moksa along with Brahma at the time of universal dissolution. But the devotees of Lord Krishna have no need to go to Brahmaloka after attaining Him because wherever they may be there is never any rebirth for they go directly to the eternal spiritual worlds is association with Him.

Madhvacarya’s Commentary:

Starting with Brahma the designer and architect of creation who resides on the crest of Mt. Meru in Brahmaloka which is the highest material planet all living entities are subjected to samsara or the perpetual cycle of birth and death. Therefore it is stated in the Narayana Kalpa that: In all cases concerning the material worlds from the highest Brahmaloka down through the heavenly planets to the worlds of humans there is no possibility of attaining the Supreme Lord without moksa or liberation.

Now begins the summation.

Liberation from samsara and attaining the Supreme Lord Krishna is only possible through bhakti or exclusive loving devotion to Him exclusively. Those whose goal is to enjoy in the heavenly planets which is free from disease, decrepitude and old age will reach those worlds and enjoy; but they will take birth in a womb again for attainment of the Supreme Lord was not their goal; but the devotees of Lord Krishna whose only goal is Him attain moksa.

Ramanuja’s Commentary:

All the worlds throughout the Brahmanda or the levels of material creation from the topmost Brahmaloka down to lowest Pataloka are appointed realms where beings may taste as much as they are able material happiness in the form of wealth, power, dominion, etc. But these material realms are impermanent and perishable. Inasmuch as the very realms where such activities of enjoyment are unstable and transitory then it can be understood that the happiness and pleasures experienced there are fleeting and temporary and some time come to an end. This is inevitable. To the contrary those who perform bhakti or loving devotion to Lord Krishna who is omniscient and omnipotent and whom the complete cosmic manifestation of creation and dissolution is emanating from Him as mere sport. He who is the most compassionate, the most merciful, the most enduring being eternal; once His devotees attain Him there is no question of rebirth being reincarnated again in a womb in the material existence. By Lord Krishna’s grace they directly attain the eternal spiritual worlds in His association. The next three verses will be a dissertation on the great cycles of created beings as willed by the Supreme Lord which periodically regulates the appearance and disappearance of all regions in the material existence beginning with the realm of Brahma the designer and architect of creation.

Kesava Kasmiri’s Commentary:

Those who are not endowed with bhakti or loving devotion to the Supreme Lord Krishna if they manage to reach the heavenly worlds of the highest material planet of Brahmaloka and others, because they have to reap the reactions of their various actions they are reborn again into the world of mortals. Lord Krishna specifically mentions the highest material realm of Brahmaloka emphasising that the denizens and residents of these regions enjoy the pleasures and delights found there and thus from there downwards through the 14 levels of material creation all are subjected to reincarnation and samsara the perpetual cycle of birth and death. Yet one whose goal is the Supreme Lord Krishna who is the source of the entire cosmic manifestation, upon attaining Him automatically are awarded moksa or liberation for ever more and never again subjected to samsara. The use of the particle tu meaning but emphasises the fact that there is a great difference between the devotees of the Supreme Lord Krishna and the votaries of other gods.

Sloka 8.17 audio recital in Sanskrit     

सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः |
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ||८- १७||

sahasrayugaparyantamaharyad.h brahmaNo viduH |
rAtri.n yugasahasrAntA.n te.ahorAtravido janAH || 8-17 ||


Show Translation, Anvaya and Commentaries: Sloka 8.17

Anvaya: sahasra–thousand; yuga–millenniums; paryantam–including; ahah–day; yat–that; brahmanah–of Brahma; viduh–they know; ratrim–night; yuga–millenniums; sahasra-antam–similarly, at the end of one thousand; te–that; ahah-ratra–day and night; vidah–understand; janah–people.

Translation: By human calculation, a thousand ages taken together is the duration of Brahma’s one day. And such also is the duration of his night.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

In the Puranas the ancient Vedic histories there are statements like: The contemplative, the charitable, the dispassionate and the consequent reach a higher abode that is free from affliction above the material realms of the earthly worlds, the heavenly kingdom and the nether regions. It is known that above the three planetary systems Bhur, Bhuvah and Swah, the planetary system of Maharloka is far superior to the Earth; but if periodic destruction is anyway applicable to all material planetary systems then what is the special distinction. Anticipating such a question and in order to convey that existence on Maharloka lasts for a long duration compared to the much shorter duration of the three previously mentioned lokas or planetary systems being Bhur, Bhuvah and Swar below it. By showing that in each day of the life of Brahma which equal 4 billion, 320 million years and who lives one-hundred years according to this time scale, the material manifestation of the three worlds are created and on each night in the life of Brahma also equalling 4 billion 320 million years the three worlds are dissolved again. Both together total 8 billion 640 million.

Such is the proper method of computing time. One year of time on Earth equals one day and one night of the demigods. Computing further in gradation for them and Earth it can be tabulated that one Maha Yuga equals 4,320,000 Earth years but for the demigods that is only a durarion of 12,000 of their years. 1000 such Maha Yugas comprises Brahma’s day and another 1000 Maha Yugas comprises his night. Only those who understand time in this frame of reference are actual knowers of day and night. Those beings whose knowledge is restricted to the rotations of the sun and moon are not knowers of day and night for there knowledge is limited. The word yuga in this verse is referring to a Maha Yuga refering to the four yugas of Satya, Treta, Dvarapa and Kali equalling 4 million 320 thousand years. Otherwise combining it with sahasra-yuga would have no relevance to Brahma’s day and night. The Vishnu Purana states: Brahma’s day consists of 1000 Maha Yugas. The name Brahma also denotes the inhabitants of his planetary system of Maharloka as well.

Madhvacarya’s Commentary:

Lord Krishna in order to establish the fact that upon attaining Him there is no further return to the material existence, He cites the potency of His unmanifest Brahman by the example of the cyclic dissolution of creation referring to Brahma’s day. The literal meaning for sahasra is one 1000; but actually it means innumerable for in innumerable creations is dissolution taking place periodically. The Brahman or the spiritual substratum pervading all creation is a manifestation of the Supreme Lord and is supreme as well being the shadow of the universal form. Here Lord Krishna speaks of dissolution at the end of Brahma’s day. Everything comes into creation by the unmanifest. One Maha Yugas consists of Satya Yuga, Treta Yuga, Dvarapa Yuga and Kali Yuga equalling 4,320,000 years multiplied by 1000 is 4 billion 320 million years and is a day of Brahma. The same duration is his night both combined equal 8 billion 640 million years and which is known as a kalpa.. A year of Brahma is 360 of such kalpas totalling 26 trillion 438 billion and 400 million years and Brahma lives for 100 of these years. The Kurma Purana states: For as long as the life of Brahma is a day for the Supreme Lord and after begins His night. When His night falls everything gets merged back into Him and when His day dawns everything emanates out again and creation begins anew. The Supreme Being who resides in the etheric heart of all beings.

Now begins the summation.

The word sahasra means 1000 but it also indicative of the Brahman or the spiritual substratum pervading all existence. What is the source of the Brahman? It is emanating from the Supreme Being. Only the periodic cycles of night and day are spoken of in reference to the unmanifest Brahman. When night falls after 4 billion 320 million years everything gets dissolved back into the unmanifest Brahman. Thus from the statement can be drawn a conclusion. At the end of day and night of the four-faced Brahma all the universe is not dissolved, only portions. The Supreme Lord Krishna alone is eternal. He is transcendental to the constructs of time beyond both the night and the day. The night and day of Brahma’s lifetime are said to be like the closing and opening of His eyelids

Ramanuja’s Commentary:

Those who through the power of yoga or the individual consciousness attaining communion with the ultimate consciousness understand that Brahma’s’day lasts for 1000 Maha Yugas. Each of which is one cycle of the four yugas or ages combined which are Satya Yuga lasting 1,728,000 Earth years, Treta Yuga lasting 1,296,000 years, Dvarapa Yuga lasting 864,000 years and Kali Yuga lasting 432,000 years all together totalling 4,320,000 years. When multiplied by 1000 Brahma’s day equals 4 billion 320 million years. The same total applies also for Brahma’s night. So combined one day and one night of Brahma equals 8 billion 640 million years and this is known as a kalpa. One year of Brahma equals 360 of these kalpas totalling 26 trillion, 438 billion and 400 million. Brahma lives for 100 of these years.

Kesava Kasmiri’s Commentary:

Lord Krishna is now giving the reason why people who reach the heavenly worlds of Brahma and others are still subjected to samsara or the perpetual cycle of birth and death because of the periodic time factors these planets are regulated by. Those who by the truth of the Vedic scriptures know that Brahma’s day and night is comprised of 2000 Maha Yugas which is equivalent to the duration of the four yugas or ages being Satya Yuga consisting of 1,728,000 years, Treta Yuga consisting of 1,296,000 years, Dvarapa Yuga consisting of 864,000 years and Kali Yuga consisting of 432,000 years all totalling 4,320,000 years multiplied againg by 2000 factually know what is day and night because they know the true reality of time. All others who base their knowledge of day and night by the mere calculations of solar movements are not knowers of day and night and are limited in their consciousness. One year on Earth is equal to one day and one night in the heavenly spheres. One day and one night in the heavenly worlds multiplied by 12,000 years equals one Maha Yuga equalling 4,320, 000 years. 1000 Maha Yugas is one day of Brahma and another 1000 Maha Yuga is one night of Brahma both totalling 8 billion 640 million years and is known as a kalpa. One year of Brahma is 360 of these kalpass or 180,000 Maha Yugas which is 360 days multiplied by 8 billion 640 million which totals to 26 trillion, 438 billion and 400 million years on Earth. Brahma lives 100 of these years. One who understands this is a true knower of day and night.

So in this way all the material worlds are always temporary due to being periodically regulated by the time factor. Naturally beings who reach these worlds are subject to these periodic regulations and thus are subjected to rebirth in the worlds of mortals. This is the case in the highest material world of Brahma in Maharloka all the way down to the lower worlds such as Pataloka. It should be understood that in all material worlds there is rebirth.

Sloka 8.18 audio recital in Sanskrit     

अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे |
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ||८- १८||

avyaktAd.h vyaktayaH sarvAH prabhavantyaharAgame |
rAtryAgame pralIyante tatraivAvyaktasa.nGYake || 8-18 ||


Show Translation, Anvaya and Commentaries: Sloka 8.18

Anvaya: avyaktat–from the unmanifest; vyaktayah–living entities; sarvah–all; prabhavanti–come into being; ahah-agame–at the beginning of the day; ratri-agame–at the fall of night; praliyante–are annihilated; tatra–there; eva–certainly; avyakta–the unmanifest; samjnake–called.

Translation: When Brahma’s day is manifest, this multitude of living entities comes into being, and at the arrival of Brahma’s night they are all annihilated.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

What subsequently is the process? Lord Krishna is answering. From the unmanifest form of the effect is the cause. Therefore from the unmanifest which is the cause, all created beings, moving or stationary come into existence. When is this? At the commencement of Brahma’s day every 4 billion 320 million years and at the end of Brahma’s day all created beings are merged back into the unmanifest for 4 billion 320 million years. This verse clarifies that the knowers of day and night also know the cycle of the unmanifest and the manifest and what happens to all created beings.

There is no commentary for this verse. Awaiting contributions.

There is no commentary for this verse. Awaiting contributions.

Kesava Kasmiri’s Commentary:

Thus Lord Krishna previously described that created beings from the highest material planet Maharloka of Brahma down to the lower heavenly planets called Mahat are all subjected to rebirth in the material existence. Now He explains that the creation and dissolution of all the material worlds like Earth, the galaxy, our solar system, all the universes up through the heavenly planets to the topmost planet of Maharloka are all created and absorbed back into the avyakta or the unmanifest which is regulated by Brahma’s day and night each comprised of 4 billion 320 million years.

All sentient beings in physical existence were created by Brahma from his subtle body. This subtle body is one of the transformations of prakriti or the material substratum pervading physical existence. This the unmanifest is from Brahma and is within material existence although super subtle and from which emanates countless myriad of unlimited beings accompanied by their respective bodies and minds and senses with which to enjoy their respective activities and pleasures. This happens at the dawning of Brahmas day when he awakes. At the closing of Brahma’s day and the beginning of his night all beings who emanated from his subtle body are withdrawn again into his subtle body to repose in dormancy until his awakening again after 4 billion 320 million years.

Sloka 8.19 audio recital in Sanskrit     

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते |
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ||८- १९||

bhUtagrAmaH sa evAyaM bhUtvA bhUtvA pralIyate |
rAtryAgame.avashaH pArtha prabhavatyaharAgame || 8-19 ||


Show Translation, Anvaya and Commentaries: Sloka 8.19

Anvaya: bhuta-gramah–the aggregate of all living entities; sah–they; eva–certainly; ayam–this; bhutva bhutva–taking birth; praliyate–annihilate; ratri–night; agame–on arrival; avasah–automatically; partha–O son of Prtha; prabhavati–manifest; ahah–during daytime; agame–on arrival.

Translation: Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Here Lord Krishna refutes any conjecture that there is permanent destruction of the living beings at any time or that as such they may not receive the exact measure of merits and demerits from their karma or reactions to past actions. This He is revealing by showing that there is an unbroken cycle of creation and dissolution manifesting each day of the 36,000 days of Brahma’s 100 year life. This is being shown to infuse a spirit of dispassion for any individuals singular life span. So Lord Krishna explains that all those myriad of unlimited hosts of created beings from all species of life, moving and stationary, walking, crawling, flying, swimming which existed as life forms before dissolution; each and every one of them fully accounted for are created again at Brahma’s awakening and only those are manifested and pick up the existence that they were destined to accept from the previous existence according to the stringent laws of karma. So every 8 billion 640 years for each of Brahma’s 36,000 days creation and dissolution is perpetually enacted. It is not possible for any manifestation unaccounted for to appear in this matrix as all the hosts of variegated jivas or living entities are all controlled, regulated and processed by the precise maxim of time and individual karma previous existences.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Those who understand the succession of Brahma’s day and night as established by the Supreme Lord Krishna applicable for all created beings from human up to the highest material being know that the duration of Brahma’s day is 4 billion 320 million years and an equal duration is his night. At the dawning of Brahma’s day all beings and things in the threefold regions of material existence along with their bodies and senses, objects of enjoyment and locations of enjoyment all in a subtle form issue out of an avyakta or unmanifest state emanting Brahma’s subtle body. When Brahma’s night draws nigh all that issued out are all once again reabsorbed into that avyakta state of his subtle body. The exact same groups and species of variegated beings adhere to the stringent law of karma or the reactions to previous actions are bound in the material existence and come and go. Appearing in Brahma’s day and vanishing in his night again and again perpetually.

One year of Brahma equals 26 trillion, 438 billion and 400 million years. When the duration of Brahma’s life which is 100 of such years ends. Then immeadiately all systems of all material worlds in existence, operating in tandem or at random up to Brahma’s own planet and even Brahma himself are ended and dissolve into the infinite. This dissolution has an order as confirmed in the Subala Upanisad beginning: Prithivy apsu praliyate, apas tejas liyante meaning Earth is devolved into water, water is devolved into fire. Fire is devolved into air etc. air is devolved into ether, ether is devolved into the cosmos, the cosmos devolves into avyakta the unmanifest, the unmanifest devolves into the aksara the imperishable, the imperishable devolves into tamas or darkness and the darkness merges finally back into the Supreme Being. Thus all things except the Supreme Lord are regulated and controlled by time. All things without exception owe their existence to the Supreme Lord Krishna, deriving their inception from Him and concluding their absorption in Him. In the material worlds there is absolutely no alternative to the cycle of birth and death. Thus at the end of life the forced relinquishing of material wealth and opulence for those who wasted there lives to obtain it is inevitable. But for those who instead used their precious human life to attain the Supreme Lord Krishna, having Him as there sole refuge and goal; for them rebirth is not even to be considered as they are automatically liberated from samsara the perpetual cycle of birth and death. Next will be shown that there is also no rebirth for those who have achieved atma tattva or realisation of the soul.

Kesava Kasmiri’s Commentary:

A doubt may arise that any action performed by those absorbed may be destroyed and later when they reappear they may have to perform entirely new actions. Lord Krishna refutes this doubt and evokes dispassion by inferring enough pondering over the 36,000 cycles of dissolution and creation which transpire during Brahma’s lifetime and in which contains 43 million 200 thousand births and deaths for a human being based on a 100 year life span. Lord Krishna specifically clarifies that all movable and immovable living entities that existed on the previous day of Brahma are all manifested again and again as variegated and diverse species such as demigod, human, animal, bird, fish etc., all in precise accordance with the inviolable laws of karma or the subsequent reactions to previous actions. Then again at the beginning of the night of Brahma all are dissolved again under the compulsion of his nature and are absorbed back into the unmanifest which is Brahma’s subtle body. The Vedic scriptures proclaim: The creation of the sun, the moon, the Earth, the sky are all exactly as they were before. Then after 36,000 times of creation and dissolution Brahma’s life span is ended. At this time all beings movable and immovable all planetary systems and universes, even Brahma and his planet of Maharloka are all dissolved into the ultimate unmanifest starting from the Earth each of the worlds dissolve and are absorbed into the Supreme Being. The Subala Upanisad states: Earth devolves into water, water devolves into fire, fire devolves into air, air devolves into ether and so forth up to the cosmos which devolves into the avyakta or unmanifest, the avyakta into the akshara or the indestructible, the akshara into tamas or darkness and the tamas into the Supreme Lord Krishna, within everything merges. Thus it is confirmed that except for the eternal spiritual worlds of the Supreme Lord Krishna, all beings and the entire material creation consisting of trillions of universes are subject to incessant creation and dissolution periodically.

Although this process irrevocably applies to all beings indiscriminately there is one exception. In the case of Lord Krishna’s initiated devotees in authorised parampara or disciplic succession from any one of the four bonafide sampradaya’s as confirmed in Vedic scriptures being Brahma Sampradaya, Sri Sampradaya, Rudra Sampradaya and Kumara Sampradaya; they alone are exempt from rebirth again for once attaining Lord Krishna there is no question of any one of them ever having to take birth in the material worlds again for they are automatically promoted to the eternal spiritual worlds to associate with Him.

Sloka 8.20 audio recital in Sanskrit     

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः |
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ||८- २०||

parastasmAttu bhAvo.anyo.avyakto.avyaktAtsanAtanaH |
yaH sa sarveShu bhUteShu nashyatsu na vinashyati || 8-20 ||


Show Translation, Anvaya and Commentaries: Sloka 8.20

Anvaya: parah–transcendental; tasmat–from that; tu–but; bhavah–nature; anyah–another; avyaktah–unmanifest; avyaktat–from the unmanifest; sanatanah–eternal; yah–that; sah–which; sarvesu–all; bhutesu–manifestation; nasyatsu–being annihilated; na–never; vinasyati–annihilated.

Translation: Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

After completing the expose on the impermanence of all material worlds, Lord Krishna elucidates in this verse and the next on the eternal nature of the spiritual worlds which exist beyond avyakta the unmanifest and which is never destroyed when all the material worlds perish. Beyond the avyakta is another superior nature, unmanifest which is the cause of prakriti, the material substratum pervading existence, and which exists as the cause of all things in the moving and non-moving universes. This superior unmanifest is beyond the perception of the senses and without a beginning and it never ceases to exist even when all the worlds and all created beings, which are merely causes and effects, inevitably perish.

There is no commentary for this verse. Awaiting contributions.

There is no commentary for this verse. Awaiting contributions.

Kesava Kasmiri’s Commentary:

The ultimate substance of the form of the atma is completely distinct from prakriti or the material substrtatum pervading existence and is without birth and death. Thus it better then even the Cosmic Egg from where if one surmounts it there is also no return to material existence. This Lord Krishna is indicating in this verse and the next by the words paras tasmat meaning superior to that. His state is superior because He is totally separate from avyakta the unmanifest that emantes from Brahma and is invariably connected to prakriti or the material substratum pervading physical existence and the cause of the myriad of multitudes of variegated created beings alluded to in the previous verse. Yet Lord Krishna is revealing that there is another superior avyakta which is different, being eternal and full of consciousness which never perishes and is imperceptible by any means and measure of proof except by the evidence revealed in the Vedic scriptures. This superior avyakta coming from Him is never subject to destruction even when all the worlds and universes along with all movable and immovable beings are destroyed.

Sloka 8.21 audio recital in Sanskrit     

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् |
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ||८- २१||

avyakto.akShara ityuktastamAhuH paramA.n gatim.h |
yaM prApya na nivartante taddhAma paramaM mama || 8-21||


Show Translation, Anvaya and Commentaries: Sloka 8.21

Anvaya: avyaktah–unmanifested; aksarah–infallible; iti–thus; uktah–said; tam–that which; ahuh–is known; paramam–ultimate; gatim–destination; yam–that which; prapya–gaining; na–never; nivartante–comes back; tat dhama–that abode; paramam–supreme; mama–Mine.

Translation: That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna now gives the evidence for His avyakta or unmanifest being aksara or imperishable having neither birth or destruction and impossible to be perceived by the mind and senses. The Mundaka Upanisad I.I.VII states: Similarly from the aksara this creation comes into being. The aksara is declared to be paramam gatim the supreme goal of human existence and the ultimate destination. The Katha Upanisad III.XI states: There is nothing higher than the Purusha. He is the ultimate reality and the paramam gatim. The proof of it being the supreme goal is verified by the words na nivarttante meaning one never returns again to the material worldsonce they attain Lord Krishna’s supreme dhama or abode. The six causative case by the word mama meaning my is used in the sense of identity as when one states Rahu’s head which is all that remains of Rahu, it means only that. Therefore Lord Krishna, Himself is the paramam gatim and no other. This is the purport.

Madhvacarya’s Commentary:

The avyakta the unmanifest and aksara the indestructible is the resplendent Supreme Lord, Krishna Himself, upon whom attaining there is no more returning to samsara the perpetual cycle of birth and death. The Garuda Purana states: The avyakta is the Supreme Lord Himself. It shows the use of the word dhama or abode as also denoting the resplendent form of the Supreme Lord. Showing that the resplendent Supreme Lord’s form and abode are both indicated such are the confidential meanings understood by those of spiritual wisdom.

Ramanuja’s Commentary:

Lord Krishna now reveals His superior conscious avyakta or unmanifest which is different in principle and substance then the unconscious avyakta or unmanifest of Brahma which is non-intelligent and operates according to set parameters. Lord Krishna’s superior avyakta is characterised by eternality due to its possession atma tattva or soul realisation. Thus it is also characterised by jnana or consciousness. Avyakta is also known as indistinct because it beyond any perceptive faculty of the mind or senses to cognise it as a perceivable reality. The purport is that avyakta is a principle of self-consciousness and as such is completely unique in its nature. The word sanatanah meaning eternal because His supreior avyakta is not subject to combination and aggregation or resolution and disintegration and never disperses or dissipates when all the material elements of earth, water, fire, air and ether in there rudimental forms and derivative forms dissolve away although His superior avyakta abides within them. This is why the Vedic scriptures call it avyakta or indistinct as well as aksara or indestructible. Those steeped in the wisdom of the Vedic scriptures have declared that this is the paramam gatim or supreme exalted goal to be achieved. Lord Krishna previously mentioned aksara in verse three of this chapter and will later mention it again in chapters XII.III and XV.XVI.

The superior state of avyakta is where atma tattva or soul realisation abounds and when once reached immediately precludes forever the subjection to union with matter again as there is no more rebirth for reincarnation has been terminated. Lord Krishna specifies their destination with the words dhama paramam mama meaning His supreme personal abode of eternity, knowledge and bliss where all things reciprocate fully with Him and is the abode of the liberated beings. The word dhama also denotes luminosity as in the light of consciousness which is the primary attribute of the atma or soul. Thus Lord Krishna is indicating His paramam dhama as non-different from the infinite consciousness of the atma in contrast to the limited state of consciousness one possesses who is oblivious to the atma due to being deluded by the illusory material energy known as maya and cherishing the association of the senses with sense objects. The other avyakta where resides praktiti or the material substratum which contains all living entities and which is perishable is controlled by Lord Krishna as well through His manifestation as the eternal atma or soul within the etheric heart of all created beings throughout all existence. This is the abode of the non-liberated beings. From the superior avyakta there is no return to samsara the cycle of birth and death. The next verse will show how the goal of the jnani or knower of the Supreme Lord is the most sublime state of consciousness, more exalted than any other.

Kesava Kasmiri’s Commentary:

This avyakta or unmanifest is beyond the perception of the mind and senses and is aksara or indestructible and contains the brahman or spiritual substratum pervading all existence. In the second chapter it was revealed that the atma or soul is indestructible as well. But aksara is known by those knowledgeable of the Vedic scriptures to be paramount, higher than the atma, the goal of the atma as verified in the Katha Upanisad I.II.XXIII: That the realised eternal soul is the Supreme Lords abode. The unrealised soul tainted by association with prakriti or the material substratum pervading physical existence. But His presence as the witness in the hearts of all living beings is to keep them always connected to Him, for the Brihadaranyaka Upanisad III:VII,XXII states: The Supreme Being has established Himself in the heart of all living entities. The same scripture in III.III.VII states: That paramatma the supreme soul which resides in the heart of all living entities is different from the individual atma or soul; yet the atma knows Hin not, He whose abode is the atma. It is the Supreme Lord who is installed in the hearts of all beings as the witness of all thoughts and actions. Attaining Him the individual atma is permanently divested of prakriti and they never return to the worlds of mortals as the cycle of birth and death is terminated. The purport is that atma tattva or realisation of the soul is very exalted but the paramam gatim or supreme goal is to attain the Supreme Lord Krishna in His dhama or abode and associate eternally with Him.

Sloka 8.22 audio recital in Sanskrit     

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया |
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ||८- २२||

puruShaH sa paraH pArtha bhaktyA labhyastvananyayA |
yasyAntaHsthAni bhUtAni yena sarvamidaM tatam.h || 8-22 ||


Show Translation, Anvaya and Commentaries: Sloka 8.22

Anvaya: purusah–the Supreme Personality; sah–He; parah–the Supreme, than whom no one is greater; partha–O son of Prtha; bhaktya–by devotional service; labhyah–can be achieved; tu–but; ananyaya–unalloyed, undeviating devotion; yasya–whom; antah-sthani–within; bhutani–all of this material manifestation; yena–by whom; sarvam–all; idam–whatever we can see; tatam–distributed.

Translation: The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

It has already been declared that the most direct and best possible means to attain the Supreme Lord is verily by bhakti or loving devotion and this point is again being reiterated by Lord Krishna. He is only attained by exclusive bhaktya labhyas tu ananyaya or unalloyed loving devotion from which is exclusively offered to Him free from any self motivated interests. This is the only way He is attainable and by no other means is attainment of the Supreme Lord possible. His paramount supremacy is being revealed by His being the cause of all beings in whom He is all pervasive and who are contained within Him.

Madhvacarya’s Commentary:

Lord Krishna speaks of the Supreme Being as Purusa confirming form and personality.

Ramanuja’s Commentary:

The Supreme Purusa is He in whom all things reside and who resides in all things. He the Supreme Being is accessible only by bhakti or unadulterated loving devotion.

Kesava Kasmiri’s Commentary:

In this way what was designated as aksara or indestructible is the supreme goal of the jiva or embodied soul as spoken previously; but to avoid the identity of it as being the Supreme Being, Lord Krishna clarifies that the Supreme Lord is Purusa with form and personality and in reality distinct from the jiva although He resides within each and every one. This distinctness is already adequately established in the Brahma Sutras I.I.XXI which states: On account of a distinction being made the Supreme Lord is different from the individual atma or soul. The Svetasvatara Upanisad VI.IX states: He is higher than the highest and imperishable. To Him alone is rulership of the rulers and the God of all gods. There is nothing superior to or equal to Him. The Katha Upanisad II.II.XIII states: He is eternal among eternals and supra-conscious among the conscious. The Katha Upanisad I.II.XXIII states: He is only attainable to one whom He, Himself selects. . Th Puranas state: He is the Lord of prakriti the material substratum pervading physical existence and all embodied souls. He is the controlles of the three gunas of goodness, passion and ignorance. He is the highest of the highest and imperishable. In Brahma Sutras II.I.XXII it states: But on account of such distinction the brahman or spiritual substratum pervading all existence is something more than the atma; but the Supreme Lord is beyond even the brahman. He is the ultimate reality and His form of sat-cid- ananda or knowledge, eternity and bliss is the form of the ultimate goal of all existence. This verse reiterated again what was emphasised in verse 15 of this chapter for the benefit of all embodied souls.

Sloka 8.23 audio recital in Sanskrit     

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः |
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ||८- २३||

yatra kAle tvanAvR^ittimAvR^itti.n chaiva yoginaH |
prayAtA yAnti taM kAlaM vakShyAmi bharatarShabha || 8-23 ||


Show Translation, Anvaya and Commentaries: Sloka 8.23

Anvaya: yatra–in that; kale–time; tu–but; anavrttim–no return; avrttim–return; ca–also; eva–certainly; yoginah–of different kinds of mystics; prayatah–one who goes; yanti–departs; tam–that; kalam–time; vaksyami–describing; bharatarsabha–O best of the Bharatas.

Translation: Dhrtiarastra said: O best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, one does or does not come back.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Thus it has been explained by Lord Krishna that the worshippers of the Supreme Lord having successfully attaining Him never return to the material existence, whereas others continue to revolve in samsara the perpetual cycle of birth and death. So the question might be asked, by which path is one free from samsara and by which path does one remain subject to samsara? Clarification of these questions is being answered in this verse. The construction of the verse is as follows: Lord Krishna first speaks of time declaring He will tell of the time when the aspiring yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness departs his body at the moment of death and is free from samsara and the time when the departing yogi at the moment of death still remains subject to samsara. Here the occurrence of death at special times like the six months of the waxing light of the sun in its northern course is not intended according to the evidence established in the Brahma Sutras. In Brahma Sutra IV.II.XVIII it states: The atma or soul of one who has realised the brahman or spiritual substratum pervading all existence, when departing their body follows the rays of the sun. In Brahma Sutra IV.II.XX it states: Because of this brahman realisation the atma follows the suns rays even during the six months when the sun is waning in its southern course. Therefore the reference to time is in regard to the path attained under guidance of the presiding demigods identified with a specific time whose service is to conduct the atma. This is what is denoted by the word kale referring to the dictates of the presiding demigods of the different time periods.

Those who have realised the brahman and those who are performing yagna or propitiation and worship to the Supreme Lord to eventually realise the brahman are two different categories and have two different destinations. At whatever time period one who has realised the brahman departs their body; be it day or night, the moon waxing or waning in its monthly cycle, the sun waxing in its northern course or waning in its southern course in its yearly cycle; such a person goes directly to Brahmaloka which is the highest material planet to finish perfection. Those performers of yagna and ritualistic activities who have not realised the brahman go to Svargaloka the heavenly planets to enjoy for millenniums the rewards of their ritualistic activities; but when these rewards have been used up such performers of yagna are immeadiately recycled back into samsara and reborn again in this world of mortals to work out and finish their karma.

Madhvacarya’s Commentary:

In this verse Lord Krishna speaks of the presiding demigods who when the atma or soul departs the body at the moment of death assists one in achieving moksa or liberation from material existence or conducts one back into samsara the perpetual cycle of birth and death. The term yatra kale meaning according to the dictates of the presiding demigod, is only a qualifying statement. Since through the demigods like Agni in charge of fire are also avenues, Lord Krishna discourses on them.

Now begins the summation.

The demigods presiding over time are those who assist one after they depart their physical body at the time of death. Even though demigods such as Agni are not in charge of actual time as thought of in general usage. Those who depart their bodies in death during daksinayana or when the sun is in its waning southern course receive the respects of their departed ancestors and acquiring the beautiful, youthful forms of the demigods attain the corresponding world they have qualified for by their karma or reactions to previous life activities. But for one who has realised the brahman or spiritual substratum pervading all existence, it is they who travel along the rays of the sun and reach the highest material planet of Brahmaloka where they complete their perfection. Others go to the heavenly planets to enjoy the rewards of their pious activities from the previous life and when they are finished they are reborn again in the worlds of mortals. Thus for one who has realised the brahman there is no return for them either if death comes during uttarayan when the sun is in its waxing northern course or if death comes during daksinayana. So the wise have confirmed that those who have realised the brahman do not return to the world of mortals regardless of when they depart their physical bodies at the time of death. The Padma Purana states: One who has realised the brahman attains the Supreme destination regardless of when they deaprt their body at the time of death.

Ramanuja’s Commentary:

Now the journey which is known as archir-adi or the path beginning with light which is common to the jijnasur the knower of atma tattva or soul realisation as well as the bhakta or loving devotee of the parama purusa the supreme personality. The Vedic scriptures declare that the archir-adi is the path by which both these types of aspirants travel at the time of death. It is the road travelled by which there is no returning to the worlds of mortals. The Vedic scriptures when explaining panca-agni-vidya the system of the five fires states: Those who have realised the atma or soul, those who meditate on the Supreme Lord with full faith, those who worship the Supreme Lord with bhakti or loving devotion. Those who do these activities alone in a private place reach the archi the deity of light, from there to the deity of day etc. as explained in the Chandogya Upanisad V.II-XV beginning tad ya ittham vidur. One who travels by the archi-adi path reaches Parabrahma the supreme being and thus returns not to the material worlds. This is confirmed in the Chandogya Upanisad IV.XV.IV beginning enan Brahma gamayati which states: He the servitor named Amanava to the appropriate demigod, escorts the souls who have achieved moksa or liberation from material existence to Brahmaloka from where they are no longer subjected to reincarnation in samsara the perpetual cycle of birth and death.

Those who have realised the atma are not in the same category as those aspirants who diligently practice the para-vidya the supreme knowledge declared by Brahma because success in that is determined first by atma tattva or soul realisation. Otherwise if there was no difference between the two then it would have been unnecessary for Lord Krishna to mention the path leading to rebirth and the path leading to no rebirth. The Chandogya Upanisad V.IX.I states: Thus do the waters come to be designated as the Purusa in the fifth oblation. Those who have performed righteous deeds and those who have performed abominable deeds receive physical forms in conjunction and accordance with these activities and are fashioned out of the five elements in which water is predominant. The atma is not these forms but just embodied in these forms by the dictates of karma or reactions from past actions. So this is the distinction and those who understand the reality of atma in this way qualify for the archi-adi and achieving moksa or liberation no longer return to the realms of mortal existence. The conclusive understanding is that non-intelligent nature being material like the physical body is always fit to be discarded and the intelligent nature being spiritual like the atma is always fit to be embraced. Those who follow the spiritual nature and realise the atma travel the path of archi-adi and return not to samsara the perpetual cycle of birth and death.

The previous passage that the servitor Amanava escorts the souls to Brahmaloka is applicable to both the followers of the spiritual nature being the jijnasuh or the soul seeker and the jnani the god seeker, as the meditation of the former consists of reflecting on the atma, devoid of matter without any material conceptions as being one with the brahman or the spiritual substratum pervading all existence,. This conforms with the Vedic axiom known as tat krata-nyaya or that similar efforts yield similar results; therefore when realisation of the brahman is the focus of one’s aspirations then one devotes themselves to contemplation of the brahman. So the realisation of the brahman is achieved by dint of the aspirants contemplation on the brahman. How exactly is the jijnasur to contemplate the brahman is that they look at the brahman as ancillary to the atma which is the primary goal. Whereas the jnani meditates on the brahman as the effulgence of the Supreme Lord Himself and looks at the atma as ancillary to that, the Supreme Lord being the primary goal. Giving credence to the fact that the atma or soul is in reality part and parcel of the eternal ultimate Supreme Being as well as the brahman is verified in the Brihad- aranyaka Upanisad V.VII.XXII beginning ya atmani tisthan which states: The brahman abides in the atma, by whom the atma is the body.

Kesava Kasmiri’s Commentary:

Lord Krishna has declared that those who realise the brahman or the spiritual substratum pervading all existence and also those who attain realisation of the Supreme Lord are not subjected to samsara the perpetual cycle of birth and death and no longer take birth in the worlds of mortals, whereas others must take birth there. There are the route of the celestials and the route of the Manes or ancestors. Now the question to be known is by what route does one not take birth again? Lord Krishna introduces both paths beginning with the words yatra kale meaning by which time. Here the word kale refers to the route taken by the soul departing the body of an aspirant and escorted by the servitor of the presiding demigod of the day, month, year, etc. who are the transporting demigods. The names Agni and Jyotis are referring to the presiding demigods of fire and illumination. They are not referring to time because in the Chandogya Upanisad IV.XV.V it states: From a year to the sun god, etc. The presiding demigods such as Surya the sun god are stated in the conclusion which is appropriate as the preceding and succeeding names are prescribed for the demigods and thus a day, month, etc. stands for their respective times of these demigods. The purport is that the aspirants taking the route of the respective demigods are twofold: Those who have perfected the path of spiritual knowledge and those who have perfected the path of detached renunciation. Those who have reached perfection by spiritual knowledge do not take birth again. Those who even though have perfected detached renunciation still must take birth again.

Sloka 8.24 audio recital in Sanskrit     

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् |
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ||८- २४||

agnirjyotirahaH shuklaH ShaNmAsA uttarAyaNam.h |
tatra prayAtA gachchhanti brahma brahmavido janAH || 8-24 ||


Show Translation, Anvaya and Commentaries: Sloka 8.24

Anvaya: agnih–fire; jyotih–light; ahah–day; suklah–white; sat-masah–six months; uttara-ayanam–when the sun passes on the northern side; tatra–there; prayatah–one who goes; gacchanti–passes away; brahma–to the Absolute; brahma-vidah–one who knows the Absolute; janah–person.

Translation: Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Lord Krishna is now stating the path of no return to material existence. The words agnir jyotir meaning fire and illumination respectively is indicative of the presiding demigod identified with such as written in the Vedic scriptures. In the Chandogya Upanisad V.X.I it states: Those who know the science of the five fires and those in the wilderness who meditate with faith and penance reach the demigod Jyotih identified with illumination. Day refers to the demigod identified with it, the bright half of the month refers to the demigod identified with it as well and the same for the six months the sun is in its northern waxing course etc. This also includes by implication the demigods identified with the year, the realm of the celestials etc. mentioned in the Vedic scriptures. Departing by the paths of the aforementioned demigods, the devotees of the Supreme Lord attain the realisation of the brahman or spiritual substratum pervading all existence and are knowers of the brahman. The Brihadaranyaka Upanisad VI.II.XV states: From the demigod identified with fire one reaches the demigod identified with illumination and from there one goes to the demigod identified with the day, then from him to the demigod identified with the waxing moon, from him to the demigod identified with the six months which the waxing sun goes on its northern course. From there one reaches the demigod identified with the year and so on.

Madhvacarya’s Commentary:

The word jyoti indicates illumination and is identified with the demigod known as Archi. This is confirmed in the Narada Purana which states: After reaching Agni the demigod of fire and then Archi the demigod of illumination and thereafter Ahah the demigod of day etc. It should be understood that Agni, Archi, Ahah and others are the presiding demigods of the respective time periods. Otherwise it would not be in accordance with the Vedic scriptures to say that during the daytime one reaches the bright waxing time of the month. The Brahma Purana states: Since in essence there only exists days which also includes nights, how can one situated in equanimity be said to have achieved the brahman only in the day during the bright waxing time of the month. So it is clear to the lucid that the presiding demigods in tandem with their corresponding time periods is the only logical interpretation in accordance with Vedic scriptures. The Garuda Purana states: The knowers of spiritual knowledge honor the presiding demigods of the respective time periods. Along with honouring the demigods such as Agni the fire god, Archi of illumination, Ahah of the day, Sukla of the waxing moon, Satmasah of the suns northern course and others, the presiding demigods of the Vishu or the passages travelled should also be honoured. The Brahma Vaivarta Purana states: Honouring the presiding demigods of the day, the night, the waxing and waning moons, the sun on its northern and southern course as well as the Vishu; one who has realised the brahman attains the Supreme Lord.

Ramanuja’s Commentary:

Time in this verse indicates the route where the presiding demigods over the various time divisions from the day up to a year, reside in great numbers. Their route is either that path going by which yogis or those perfecting the science of the individual consciousness attaining communion with the ultimate consciousness are not subject to rebirth; or that path where persons of righteous deeds are born again. This last path Lord Krishna is describing now. The mention of fire, illumination, day, waxing moon and the suns six month sojourn on its waxing northern journey implies the year as well.

Kesava Kasmiri’s Commentary:

First Lord Krishna presents the path by which there is no return for rebirth with the words agnir-jyotir which identify the presiding demigods respectively of fire and illumination. The Brihadaranyaka Upanisad VI.II.XII states: By this way they reach the all effulgent. So on this path of no return are stationed the demigods identified with fire, illumination, day, the moons 15 day bright fortnight and the six months of the suns northern waxing course. The yogis or those perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, who have realised the brahman or the spiritual substratum pervading all existence, they proceed on the path of no return after death guided by the aforementioned presiding demigods of the time divisions until they finally reach the very brahman they have realised. All terms stating time periods denote the respective demigods of those time periods as declared in the Chandogya Upanisad V.X.I-II as follows: Those who have realised the brahman as well as those who meditating in the wilderness with faith and austerity at death are guided by a demigod for each time period, first through the fire, from the fire to the illumination, from the illumination to the day, from the day to the moons bright fortnight, from the bright fortnight into the six months of the suns northern waxing, from the six months they are guided into the year, from the year into the sun, from the sun they are guided to the moon, from the moon they are guided into the lightning. From the lightning they are no longer guided by a material demigod; but are then guided by a being who is more than a material being and this being escorts them unto Brahma. This is the way which leads to the celestials.

Sloka 8.25 audio recital in Sanskrit     

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् |
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ||८- २५||

dhUmo rAtristathA kR^iShNaH ShaNmAsA dakShiNAyanam.h |
tatra chAndramasa.n jyotiryogI prApya nivartate || 8-25 ||


Show Translation, Anvaya and Commentaries: Sloka 8.25

Anvaya: dhumah–smoke; ratrih–night; tatha–also; krsnah–the fortnight of the dark moon; sat-masah–the six months; daksina-ayanam–when the sun passes on the southern side; tatra–there; candra-masam–the moon planet; jyotih–light; yogi–the mystic; prapya–achieves; nivartate–comes back.

Translation: The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

Now Lord Krishna explains the path that leads to a return of rebirth in the material existence. When one accedes to death at the times presided by the demigods identified with smoke, with night, with the waning moon and with the suns waning southern course guided on these paths those who performed ritualistic Vedic activities will reach the celestial heavens and after amply enjoying the fruits of their actions will return again and be reborn in the world of mortals. The Brihadaranyaka Upanisad VI.II.XVI states: They first reach the demigod identified with smoke, etc. Thus by mediation and performing selfless Vedic activities without desire for rewards one gradually achieves moksa or liberation from material existence and those who perform Vedic activities with a desire for rewards and benefits return to the material worlds after enjoying their accumulated merit in the heavens. But those who go against the injunctions of the Vedic scriptures and do prohibited activities only return to material worlds after prolonged and agonising suffering in the lower hellish planets when all their demerits have been purged. While ordinary creatures of flora and fauna are reborn again and again incessantly and continuously.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The word dhumah meaning smoke indicates the presiding demigod of the path in which lies the Pitri-loka the realm of the manes or ancestors. The word yogi has been used to denote a spiritual person who performs Vedic activities.

Kesava Kasmiri’s Commentary:

Now Lord Krishna speaks of the path by which there is a return of rebirth in the world of mortals. This path is the path where the manes or ancestors are situated and wherein are stationed the demigods presiding over smoke, night, the dark fortnight of the moon, the six months of the suns waning southern course. The aspirant who is devoted to self aggrandising Vedic activities for attaining the pleasures of the heavenly realms and also for doing public welfare works like excavating drinking water and feeding the poor to gain merit are all considered fruitive actions seeking rewards. After death such aspirants are led by the aforementioned presiding demigods one after another in ascending succession until they reach Svargaloka the heavenly realms where they enjoy the rewards of their material activities until the merits of their worldly deeds are finished, at which time they return to the world of mortals and are born again. Here the words dhumo and ratris meaning smoke and night respectively signify the presiding demigods of Pitriloka the world of the manes.

The Chandogya Upanisad V.X.III-VI states: Those who perform Vedic activities like yagna or propitiation and worship for the sake of acquiring merit as well those doing philanthropic activities such as donating food and land for the sake of acquiring merit, both are guided by the presiding demigods of the smoke, then the night, then the dark moon fortnight and then to the presiding demigod of the sun in its six months waning southern course. These do not reach the presiding demigod of the year as they are routed to Pitriloka and from there to space, then to the heavenly realms where they enjoy rewards of there good deeds until their merits have shrunk to residue and expired. Afterwards these beings return to be reborn in the world of mortals by the same way back which they have come, from the heavenly realms to the space and all the way down to the smoke where they began. But to be reborn they must transition from the smoke to the mist and from the mist to the clouds, from the clouds they transition to rain which falls upon the ground and then transitioning they are born on Earth in the forms of rice, barley and other grains as well as herbs and sesame plants and various types of beans. Thus it is very difficult to evolve from this position because only if these different flora are eaten by human or animal and subsequently emitted as semen into the womb of a fertile female do they become an embryo and entering material existence are able to develop further. The Chandogya Upanisad VII.X.VII states: Accordingly those of righteous conduct in their previous life will take birth as a human in the family of righteous parents. Whereas those of abominable conduct in their previous life will take birth in the abominable wombs of dogs, pigs and unclean beings. Therefore those aspirants for moksa or liberation from material existence should strive to realise the brahman or the spiritual substratum pervading all existence and achieve the path which leads to the cessation of rebirth no longer returning to the material existence as elaborated by Lord Krishna in the previous verse.

Sloka 8.26 audio recital in Sanskrit     

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते |
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ||८- २६||

shuklakR^iShNe gatI hyete jagataH shAshvate mate |
ekayA yAtyanAvR^ittimanyayAvartate punaH || 8-26 ||


Show Translation, Anvaya and Commentaries: Sloka 8.26

Anvaya: sukla–light; krsne–darkness; gati–passing away; hi–certainly; ete–all these; jagatah–of the material world; sasvate–of the Vedas; mate–in the opinion; ekaya–by one; yati–goes; anavrttim–no return; anyaya–by the other; avartate–comes back; punah–again.

Translation: According to the Vedas, there are two ways of passing from this world–one in the light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The explanation of the two paths: the path of light characterised by jyotih or illumination and the path of darkness characterised by dhumah or smoke is now being concluded by Lord Krishna. The path of light is for those qualified by knowledge and the path of darkness is for those qualified by actions both paths are eternal without beginning; but of the two by the path of light one returns not to samsara the perpetual cycle of birth and death and by the path of darkness one must return and be reborn in material existence.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

The path of light is the archi-adi being illuminating and the path of darkness is the dhumadi or smoke. One who at death is guided on the path of light does not return to the worlds of mortals; but one who is at death guided on the path of darkness does return and must be reborn again. The path of light is dual for two types of aspirants being: the jnani the god seeker and the jijnasuh the soul seeker. The path of darkness is singular is for the atharthi or fruitive seeker who performs meritorious activities with the desire to reap the benefits and rewards in the hereafter. Thus two paths are given for the three types of aspirants. The Chandogya Upanisad V.X.I-III states: Those aspirants who have realized the atma or soul and those who in seclusion meditate with faith and devotion on the omnipotent, omniscient and omnipresent Supreme Lord enter the archi-adi path of light and do not return. Those aspirants who in their daily affairs devote themselves to Vedic rituals, public works, charity and philanthropic activities as well as other pious acts, all enter the dhumo the path of darkness and must return.

Kesava Kasmiri’s Commentary:

Lord Krishna describing the two paths as eternal concludes by reiterating that those who practice the path of knowledge take the route of light presided over by the all effulgent Agni the demigod of fire and those who practice the path of action take the route of darkness presided over by the demigod of smoke. Both are eternal and beginingless. Preceding by the route of light the qualified yogi or one perfecting the individual consciousness attaining communion with the ultimate consciousness is not reborn again in the world of mortals but eventually achieves moksa or liberation from material existence. The aspirant who performs meritoious activities with the desire for rewards in this life and the hereafter must return to material existence and take birth again.

Sloka 8.27 audio recital in Sanskrit     

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन |
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ||८- २७||

naite sR^itI pArtha jAnanyogI muhyati kashchana |
tasmAtsarveShu kAleShu yogayukto bhavArjuna || 8-27 ||


Show Translation, Anvaya and Commentaries: Sloka 8.27

Anvaya: na–never; ete–all these; srti–different paths; partha–O son of Prtha; janan–even if they know; yogi–the devotees of the Lord; muhyati–bewildered; kascana–anyone; tasmat–therefore; sarvesu kalesu–always; yoga-yuktah–being engaged in Krsna consciousness; bhava–just become; arjuna–O Arjuna.

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

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

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.

There is no commentary for this verse. Awaiting contributions.

Ramanuja’s Commentary:

Lord Krishna declares that knowing the archi-adi the path of light which leads to moksa or liberation from material existence and the path of darkness which leads to bondage in the material existence there will never be any infatuation and delusion at the time of death for a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. Such a yogi will travel by their own self earned divine path escorted by the presiding demigods of the path of light. Thus one should with great faith and enthusiasm meditate on and perform selfless Vedic activities without desire that keeps one firmly upon this path. Daily meditation constitutes the proper performance of one’s daily activities as authorised by the bonafide spiritual master either Vaisnava or Brahmana from one of the four bonafide sampradayas as revealed in Vedic scriptures.

Kesava Kasmiri’s Commentary:

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.

Sloka 8.28 audio recital in Sanskrit     

वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् |
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ||८- २८||

vedeShu yaGYeShu tapaHsu chaiva
dAneShu yatpuNyaphalaM pradiShTam.h |
atyeti tatsarvamidaM viditvA
yogI paraM sthAnamupaiti chAdyam.h || 8-28 ||


Show Translation, Anvaya and Commentaries: Sloka 8.28

Anvaya: vedesu–in the study of the Vedas; yajnesu–in the performances of yajna, sacrifice; tapahsu–undergoing different types of austerities; ca–also; eva–certainly; danesu–in giving charities; yat–that which; punya-phalam–the result of pious work; pradistam–directed; atyeti–surpasses; tat–all those; sarvam idam–all those described above; viditva–knowing; yogi–the devotee; param–supreme; sthanam–abode; upaiti–achieved peace; ca–also; adyam–original.

Translation: 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.

Commentaries of the four authorized Vaisnava Sampradayas

Sridhara Swami’s Commentary:

The subject matter of this chapter which ascertained the meaning of the eight questions posed by Arjuna has beens concluded along with its results. Lord Krishna sums it up with the words tat sarvam punya-phalam meaning all those pious rewards. Whatever merit one receives from study of the Vedas, by the performance of yagna or propitiatory rites, by asceticism and penance, by charity and philanthropic activities. One who knows the glorious and pre-eminence of devotion to the Supreme Lord Krishna surpasses and transcends them all as well as whatever action is declared to be meritorious in the Vedic scriptures. Such a being reaches that state of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, that is superior to all. How does one achieve this? By clearly comprehending the intrinsic meaning of the answers expounded to these eight questions and subsequently become a yogi possessed of spiritual knowledge. Such a being assuredly attains the supreme destination which is the origin of all the worlds and has eternal association with the Supreme Lord.

This eighth chapter explicitly explains an easy method of deliverance by the eight-fold path of astutely comprehending the purport of the eight question answered by Lord Krishna.

Madhvacarya’s Commentary:

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.

Now begins the summation.

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.

Ramanuja’s Commentary:

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.

Kesava Kasmiri’s Commentary:

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.

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