(Arjun uvaach)
Kim’, tat’, Brahm, kim’, adhyaatmm’, kim’, karm, purushottam’,
Adhibhootam’, ch, kim’, proktam’, adhidaivm’, kim’, uchyate ||1||
(Arjun said)
Translation: (Purushottam’) O Purushottam! (tat’) that (Brahm) Brahm (kim’) what is (Adhyatmm’) Adhyaatm (kim’) what is (karm) karm / action (kim’) what is? (Adhibhootam’) by the name Adhibhoot (kim’) what (proktam’) is called (ch) and (Adhidaivm’) Adhidaiv (kim’) who (uchyate) is said to be. (1)
Gita 8.1: O Purushottam! What is that Brahm? What is Adhyatm? What is Karm? What is called by the name Adhibhoot, and who is said to be Adhidaiv?
AdhiyagyaH, katham’, kaH, atr, dehe, asmin’, madhusudan,
Pryaankaale, ch, katham’, gyeyH, asi, niyataatmbhiH ||2||
Translation: (Madhusudan) O Madhusudan! (atr) here (AdhiyagyaH) Adhiyagya (kaH) who is and he (asmin’) this (dehe) in body (katham’) how is (ch) and (niyatatmbhiH) by men who have engrossed minds (pryaankaale) in the last moments / at the time of death (katham’) how (gyeyH) known (asi) is. (2)
Gita 8.2: O Madhusudan! Who is Adhiyagya here, and how is He in this body? And how is He known at the time of death by men who have engrossed minds.
(Shri Bhagwan uvaach)
Aksharam’, Brahm, Parmm’, swabhaavH, adhyaatmm’, uchyate,
Bhootbhaavod’bhavkarH, visargH, karmsangyitH ||3||
(Shri God said)
Translation: God Brahm replied, He (Parmm’) Param (Aksharam’) Akshar (Brahm) ‘Brahm’, who always lives with the soul (swabhaavH) His own form i.e. a soul with the characteristics of God (Adhyaatmm’) by the name ‘Adhyaatm’ (uchyate) is called and (bhootbhaavod’bhavkarH) which gives rise to the nature of jeev / soul / living being (visargH) sacrifice (karmsangyitH) is called by the name ‘Karm’. (3)
Gita 8.3: God Brahm, the giver of the knowledge of Gita, has replied – He is Param Akshar ‘Brahm’, who always lives with the soul; His own form i.e. a soul with the characteristics of God is called by the name ‘Adhyaatm’, and the sacrifice which gives rise to the nature of a jeev / soul / living being is called by the name ‘Karm’.
Adhibhootam’, ksharH, bhaavH, purushH, ch, adhidaivtam’,
AdhiyagyaH, aham’, ev, atr, dehe, dehbhrtaam’, var ||4||
Translation: (Atr) this (dehbhrtaam’ var) superior among embodied beings i.e. human (dehe) in body (ksharH, bhaavH) with perishable nature (Adhibhootam’) master of the Adhibhoot living being/soul (ch) and (Adhidaivtam’) master of the Adhidaiv divine power (AdhiyagyaH) master of the yagya i.e. Adhiyagya situated in the yagyas (PurushH) is the Supreme/Complete God (ev) similarly, in this human body (Aham’) I am. (4)
Gita 8.4: Superior among embodied beings i.e. in this human body, Adhibhoot - Lord of the living being with perishable nature, and Adhidaiv – lord of divine power, and Adhiyagya – lord of yagya i.e. situated in the yagyas, is the Complete/Supreme God. Similarly, I am in this human body.
Meaning: - Amongst all the embodied beings, the superior body is human body. All the gods reside in this human body. Like, in Gita Chapter 15 Verse 15, God, the giver of the knowledge of Gita, is saying that I am situated in the heart of all the living beings. In Gita Chapter 13 Verse 17, it is said that, that Purna Brahm, the light of lights, is said to be much farther from Maya. He is worthy of being known through Tatvgyan, and is situated in everyone’s heart in a special way. Likewise, in Gita Chapter 18 Verse 61, it is said that the Antaryami (all-knowing) Supreme God by making one revolve through His Maya in the body-like machine, is situated in the heart of (sarvbhootanaam) all the living beings. {It has been proved from this that both the Gods (Brahm and Purna Brahm) reside in the body.}
Note: It is clear in Gita Chapter 3 Verse 14, 15 that the Omnipresent God, Purna Brahm, only is situated in the yagyas i.e. is Adhiyagya.
Antkaale, ch, mam’, ev, smaran’, muktva, kalevaram’,
YaH, pryaati, saH, mad’bhaavm’, yaati, na, asti, atr, sanshayH ||5||
Translation: (YaH) who (antkaale, ch) even in the last moments / at the time of death (mam’) me (ev) only (smaran’) while remembering (kalevaram’) body (muktva) gives up (pryaati) goes (saH) he (mad’bhaavm’) scripture-based bhakti, the nature of the sadhna upto Brahm (yaati) attains (atr) in this (sanshayH) doubt (na) not (asti) is. (5)
Gita 8.5: One who even at the time of death, gives up his body while remembering me alone, he attains the nature of scripture-based bhakti, sadhna upto Brahm. There is no doubt in this.
Yam’, yam’, va, api, smaran’, bhaavm’, tyajati, ante, kalevaram’,
Tam’, tam’, ev, eti, kauntey, sadaa, tad’bhaavbhaavitH ||6||
Translation: (Kauntey) O son of Kunti, Arjun! This man (ante) at the time of death (yam’, yam’) which (va, api) ever (bhaavm’) form (smaran’) while remembering i.e. worshipping whichever god (kalevaram’) of body (tyajati) gives up (tam’, tam’) that (ev) only (eti) goes to, because he (sadaa) always (tad’bhaavbhaavitH) attains the same nature of bhakti i.e. nature. (6)
Gita 8.6: O son of Kunti, Arjun! While remembering whichever form i.e. whichever god, this man gives up his body at the time of death, he goes to that only because he always attains the same nature of bhakti i.e. nature.
Tasmaat’, sarveshu, kaaleshu, mam’, anusmar, yudhya, ch,
Mayi, arpitmanobuddhiH, mam’, ev, eshyasi, asanshyam’ ||7||
Translation: (Tasmaat’) therefore O Arjun! You (sarveshu) all (kaaleshu) at times (mam’) my (anusmar) remember (ch) and (yudhya) fight as well, thus (mayi) in me (arpitmanobuddhiH) possessing the devoted mind and intellect, you (asanshyam’) undoubtedly (mam’) me (ev) only (eshyasi) come to i.e. whenever you will have a human birth, you will engage in my worship and will remain with me only. (7)
Gita 8.7: Therefore O Arjun! You should remember me at all times and fight as well. Thus, possessing the mind and intellect devoted to me, you will undoubtedly come to me i.e. whenever you will have a human birth, you will engage in my worship and will remain with me only.
(In the following 8, 9, 10 Verses, the giver of the knowledge of Gita has said about the Complete God (Purna Parmatma) other than him.
Abhyaasyogyukten, chetsa, naanyagaamina,
Parmm’, purusham’, divyam’, yaati, paarth, anuchintyan’ ||8||
Translation: (Paarth) O Paarth! (abhyaasyogyukten) endowed with the bhakti in the form of practice of jaap [repetition] of naam [mantra] of the Supreme God i.e. engrossed in the worship of that Supreme/Complete God (naanyagaamina) with undeviated (chetsa) mind/attention (anuchintyan’) constantly thinking of God, a devotee (parmm’) Supreme (divyam’) Divine (Purusham’) God i.e. only Supreme God (yaati) goes to. (8)
Gita 8.8: O Paarth! Endowed with bhakti in the form of practice of the repetition of mantra (jaap of naam) of the Supreme God i.e. engrossed in the worship of the Supreme God with undeviated attention, a bhakt who constantly thinks of God goes to the Supreme Divine God i.e. to Supreme God only.
Kavim’, puraanm’, anushaasitaarm’, anoH, aniyaansam’, anusmaret’,
YaH, sarvasya, dhaataarm’, achintyaroopam’, aadityavarnam’, tamasH, parastaat’ ||9||
Translation: (Kavim’) KavirDev i.e. Supreme God Kabir who becomes famous as a poet, He (puraanm’) immemorial / eternal (anushaasitaarm’) controller of all (anoH, aniyaansam’) subtler than the subtlest (sarvasya) everyone’s (dhaataarm’) sustainer (achintyaroopam’) inconceivable (aadityavarnam’) perpetually radiant like the sun (YaH) a worshipper who (tamasH) that darkness of ignorance (parastaat’) beyond; Sachchidanandghan Parmeshwar / True happiness-giving Supreme God (anusmaret’) remembers. (9)
Gita 8.9: Kavirdev i.e. Supreme God Kabir who becomes famous as a poet, He is immemorial, controller of all, subtler than the subtlest, inconceivable, perpetually radiant like the sun. He who (does sumiran of) remembers that Sachchidanandghan Parmeshwar (the true happiness-giving Supreme God) beyond the darkness of ignorance.
Pryaankaale, mansa, achlen, bhaktya, yuktH, yogbalen, ch, ev, bhruvoH,
Madhye, praanm’, aaveshya, samyak’, saH, tam’, param’, Purusham’, upaiti, divyam’ ||10||
Translation: (SaH) that (bhaktya, yuktH) worshipper equipped with bhakti (pryaankaale) at the time of death (yogbalen) by the effect of the bhakti of repetition of mantra [jaap of naam] (bhruvoH) eyebrows (madhye) in the middle (praanm’) life-breath (samyak’) properly (aaveshya) fixing (ch) then (achlen) steadfast (mansa) mind (tam’) unknown (divyam’) divine (param’) Supreme (Purusham’) God (ev) only (upaiti) goes to / attains. (10)
Gita 8.10: That worshipper equipped with bhakti, at the time of death, by the effect of the bhakti of the repetition of mantra (jaap of naam) by properly fixing the life-breath in the middle of the eyebrows, then with a steadfast mind goes to the unknown, divine Supreme God only.
Yat’, aksharam’, vedvidH, vadanti, vishanti, yat’, yatayH, veetragaH,
Yat’, ichchhantH, brahmcharyam’, charanti, tat’, te, padam’, sangrhen, prvakshye ||11||
Translation: Mentioned in the aforesaid Verses 8 to 10 (Yat’) the True Happiness-giving Supreme God [Sachchidanand ghan Parmeshwar] whom (vedvidH) knower of the Vedas i.e. Tatvdarshi Saints (aksharam’) in reality, immortal (vadanti) call (yat’) in which (yatayH) striving (veetraagaH) worshippers free from attachment (vishanti) enter i.e. attain liberation and (yat’) whom (ichchhanti) desirous of (brahmcharyam’) celibacy (charanti) practice i.e. even try to attain that God by practicing celibacy (tat’) that (padam’) state i.e. the method of bhakti for attaining the Supreme God, the way of worship (te) for you (sangrhen) in brief i.e. in allusive manner (prvakshye) will say . (11)
Gita 8.11: Mentioned in the aforesaid Verses 8 to 10, the True Happiness-giving Supreme God [Sachchidanand ghan Parmeshwar], whom the knower of the Vedas i.e. Tatvdarshi saints in reality call immortal. In whom striving worshippers, who are free from attachment, enter i.e. attain Him. The desirous of whom, practice celibacy i.e. they even try to attain that God by practicing celibacy. I will briefly i.e. in allusive manner say that state i.e. that method of bhakti, the way of worship for attaining that Supreme/Complete God to you.
Meaning: In this Gita Chapter the giver of the knowledge of Gita, while delivering the knowledge of different religious practices, is saying that the naam (mantra) which a Tatvdarshi saint tells for jaap (recitation/repetition), by which one attains salvation, I will tell that path which has been mentioned in Gita Chapter 17 Verse 23 that for the worship of Purna Parmatma (Supreme God) the only mantra is Om’ - Tat’ - Sat’; nothing else.
Sarvdwaaraani, sanyamya, manH, hrdi, nirudhya, ch,
Moordhin’, aadhaay, aatmanH, praanm’, aasthitH, yogdhaarnaam’ ||12||
Translation: The method of bhakti which I am going to tell, in that a worshipper (sarvdwaaraani) all the doors of the senses (sanyamya) by restricting (manH) mind (hrdi) in the heart (ch) and (praanm’) the life-breaths (moordhin) in the forehead (nirudhya) fixing (aatmanH) in the contemplation of God (aadhaay) by establishing (yog dhaarnaam’) Yog dhaaran i.e. in worship (aasthitH) gets established. (12)
Gita 8.12: The method of bhakti which I am going to tell, in that a worshipper restraining all the doors of the senses, fixing the mind in heart and the life-breaths in the forehead, establishing in the contemplation of God, gets established in yog dhaaran i.e. in worship.
Meaning: The giver of the knowledge of Gita, Kaal God, is only saying in brief in allusive manner that in the method of bhakti for attaining the Complete God, a worshipper does sadhna through breaths. The jaap of three mantras Om – Tat’ – Sat’ which has been mentioned in Gita Chapter 17 Verse 23, one does its practice in forehead and heart by equalising mind-air i.e. breaths and concentration and attention. Like, the jaap of Satnaam is done through breaths. There are two words in Satyanaam: one word is Om (ॐ) and second Tat’ which is a secret. Om (ॐ) mantra is jaap of Brahm. The place of Brahm is Sahastr lotus which is behind the forehead, and Purna Parmatma (Complete/Supreme God) resides in a special manner in the heart (like, the sun in water). Therefore, in the sumiran of Satyanaam, by focussing the attention on breaths, the mantras are repeated in forehead and heart with attention along with breaths. Kaal God does not know about the complete method of bhakti. In the next Verse 13, he has only told the method of his way of worship.
Om’, iti, ekaaksharam’, Brahm, vyaaharan’, mam’, anusmaran’,
YaH, pryaati, tyajan’, deham’, saH, yaati, parmaam’, gatim’ ||13||
Translation: Brahm, the giver of the knowledge of Gita is saying that in the above-mentioned Verses 11-12, the mantra in Gita Chapter 17 Verse 23 about which has been said to be for the attainment of the Supreme God, in that mantra of the path of complete salvation there is jaap of three mantras Om’–Tat’–Sat’; in that (mam’ Brahm) me, Brahm’s (iti) this (Om’) Om’/ॐ (ekaaksharam’) one word (vyaaharan’) by chanting (anusmaran’) for doing sumiran[1] i.e. for doing sadhna[2] (yaH) he who (tyajan’ deham’) remembers while giving up body i.e. at the time of death (pryaati) dies while doing sadhna-sumiran (saH) he (parmaam’ gatim’) ultimate state complete salvation (yaati) attains. Brahm has called his state/salvation as inferior/bad in Gita Chapter 7 Verse 18. Therefore, here there is description of the attainment of the Supreme/Complete God i.e. of the supreme state of complete salvation. (13)
Gita 8.13: Brahm, the giver of the knowledge of Gita, is saying that in the above-mentioned Verses 11-12, the mantra in Gita Chapter 17 Verse 23 about which has been said to be for the attainment of the Supreme God, in that mantra of the path of complete salvation in which there is jaap of three mantras Om’–Tat’–Sat’; in that there is this one word ‘Om’/ॐ’ for me, Brahm, for doing sumiran i.e. sadhna while chanting. He, who does sumiran / remembers while giving up his body i.e. dies while doing sumiran in the final moments, attains supreme state – complete salvation. {Brahm has called his state/salvation as inferior/bad in Gita Chapter 7 Verse 18. Therefore, here there is description of the attainment of the Supreme/Complete God i.e. of the supreme state of complete salvation.}
Meaning: Kaal God is saying that in that mantra of three words (Om, Tat’, Sat’), there is only one word Om/ॐ for me i.e. Brahm, which has to be chanted for doing sumiran. A devotee who while doing sumiran-sadhna unto last breath, gives up his body, he attains the supreme state i.e. salvation. {Brahm has called his salvation as (anuttamam’) very inferior/very bad in Gita Chapter 7 Verse 18.
AnanyachetaH, satatam’, yaH, mam’, smarti, nityashH,
Tasya, aham’, sulabhH, paarth, nityayuktasya, yoginH ||14||
Translation: (Paarth) O Arjun! (yaH) he who (ananyachetaH) with undivided attention (nityashH) always (satatam’) constantly (mam’) me (smarti) remembers me / does my sumiran (tasya) that (nityayuktasya) constantly engrossed (yoginH) for yogi (aham’) I (sulabhH) am easily attainable. (14)
Gita 8.14: O Arjun! He who always constantly remembers me with undivided attention, for that yogi who is constantly engrossed, I am easily attainable.
Mam’, upetya, punarjanm, duHkhaalyam’, ashaashvatam’,
Na, aapnuvanti, mahaatmaanH, sansiddhim’, parmaam’, gataaH ||15||
Translation: (Mam’) me (upetya) the worshipper who has attained (ashaahvatam’) short-lived (duHkhaalyam’) abode of sorrow (punarjanm) is in repeated birth-death (parmaam’) highest i.e. obtained from the worship of the Complete God (sansiddhim’) spiritual success (gataaH) who have attained (mahaatmaanH) Mahatmas (na) not (aapnuvanti) attain/have. This same evidence is in Gita Chapter 2 Verse 12, Gita Chapter 4 Verse 5 and 9, Gita Chapter 15 Verse 4, and Gita Chapter 18 Verse 62, in which it is said that You and I have had several births and deaths, but only after attaining that Supreme God, a worshipper forever becomes free from birth-death. He then never returns to this short-lived world. (15)
Gita 8.15: The worshipper who has attained me is in short-lived abode of sorrow, repeated birth-death. The Mahatmas who have attained the highest spiritual success i.e. which is obtained from the worship of the Complete God, they do not have birth-death.
This same evidence is in Gita Chapter 2 Verse 12, Gita Chapter 4 Verse 5 and 9, Gita Chapter 15 Verse 4, and Gita Chapter 18 Verse 62, in which it is said that You and I have had several births and deaths, but only after attaining that Supreme God, a worshipper forever becomes free from birth-death. He then never returns to this short-lived world.
Aabrahmbhuvnaat’, lokaaH, punraavartinH, Arjun,
Mam’, upetya, tu, kauntey, punarjanm, na, vidhyate ||16||
Translation: (Arjun) O Arjun! (aabrahmbhuvnaat’) upto Brahm lok (lokaH) all the loks (punraavartinH) are subject to repeated creation and destruction (tu) but (kauntey) O son of Kunti, (na, vidhyate) those who do not know this (mam’) me (upetya) even after attaining (punH) again (janmH) are born. (16)
Gita 8.16: O Arjun! All the loks upto Brahmlok are subject to repeated creation and destruction. But O son of Kunti, those who do not know this, they even after attaining me are reborn.
Important: In the Gita published from Gita Press Gorakhpur, in Gita Chapter 10 Verse 17 the meaning of ‘vidhyaam’ is written as ‘janoo’ (I should know); in Gita Chapter 6 Verse 23 and Gita Chapter 14 Verse 11, the meaning of ‘vidhyaat’ has been written as ‘Jaanna chaahiye’ (should know), and in Gita Chapter 15 Verse 15 and in Gita Chapter 9 Verse 17 the meanings of ‘vedhyaH’ and ‘vedhyam’’ has been written as ‘jaanne yogye’ (worthy of being known) and ‘jaanna chaahiye’ (should know) respectively. Therefore, the meaning of ‘vidhyate’ as ‘jaante’ (know) is correct.
If the meaning of these Verses 15-16 by the other translators is considered to be correct that after attaining Brahm (the giver of the knowledge of Gita) one does not have rebirth, then the meaning of Gita Chapter 2 Verse 12, Gita Chapter 4 Verse 5 and 9, and Gita Chapter 15 Verse 4 and Gita Chapter 18 Verse 62 will not seem to be correct. Therefore, the above-mentioned translation, which has been done by me, Das (Saint Rampal Ji Maharaj), is correct.
Sahastryugparyantm’, ahH, yat’, BrahmnH, viduH, raatrim’,
Yugsahastraantaam’, te, ahoraatrvidH, janaaH ||17||
Translation: (BrahmnH) ParBrahm’s (yat’) that (ahH) one day (sahastryugparyantm’) of duration of one thousand yugas and (raatrim’) also the night (yugsahastraantaam’) of duration of one thousand yugas (viduH) know in essence (te) those (janaaH) Tatvdarshi saints (ahoraatrvidH) know the truth about the day-night. (17)
Gita 8.17: Those who know in essence that ParBrahm’s one day is of duration of one thousand yugas and the night is also of duration of one thousand yugas, those Tatvdarshi saints know the truth about the day-night.
Note: - The other translators of Gita ji have written one day of Brahma to be of one thousand chaturyug, which is not right because in the original Sanskrit, ‘sahansr’ (thousand) yug has been written, rather than chaturyug (four yugas); and ‘BrahmanH’ has been written and not Brahma. Because of absence of Tatvgyan (true spiritual knowledge), they have written incorrect meanings of words.
Avyaktaat’, vyaktyaH, sarvaH, prbhavanti, ahraagme,
Raatryaagme, prleeyante, tatr, ev, avyaktsangyke ||18||
Translation: (SarvaH) whole (vyaktyaH) manifested world (ahraagme) at the beginning of the day of ParBrahm (avyaktaat’) from the unmanifested i.e. invisible ParBrahm (prbhavanti) originate and (raatryaagme) at the arrival of night (tatr) that (avyaktsangyke) into invisible i.e. hidden ParBrahm (ev) same (prleeyante) merge. (18)
Gita 8.18: The whole manifested world originates from the unmanifested i.e. invisible ParBrahm at the beginning of the day and at the arrival of night, merges into that same invisible i.e. hidden ParBrahm.
BhootgraamH, saH, ev, ayam’, bhootva, bhootva, prleeyate,
Raatryaagme, avashH, paarth, prbhavti, ahraagme ||19||
Translation: (Paarth) O Paarth! (saH, ev) the same (ayam’) this (bhootgraamH) the multitude of living beings (bhootva, bhootva) having born (avashH) under the influence of deeds (raatryaagme) at the arrival of night (prleeyate) dissolve and (ahraagme) at the beginning of day, again (prbhavti) is born. (19)
Gita 8.19: O Paarth! This same multitude of living beings, having born, under the influence of deeds, dissolves at the arrival of night and is born again at the beginning of the day.
ParH, tasmaat’, tu, bhaavH, anyaH, avyaktH, avyaktaat’, sanaatanH,
YaH, saH, sarveshu, bhooteshu, nashyatsu, na, vinashyati ||20||
Translation: (Tu) but (tasmaat’) that (avyaktaat’) unmanifested i.e. hidden ParBrahm (parH) beyond (anyaH) other (yaH) the (sanaatanH) eternal (avyaktH) unmanifested i.e. hidden (bhaavH) form (saH) that Supreme divine God (sarveshu) all (bhooteshu) living beings (nashyatsu) even after the destruction (na, vinashyati) does not get destroyed.
Gita 8.20: But the other eternal unmanifested i.e. invisible form which is present beyond that unmanifested i.e. invisible ParBrahm, that Supreme divine God even after the destruction of all the living beings does not get destroyed. (20)
AvyaktH, aksharH, iti, uktH, tam’, aahuH, parmaam’, gatim’,
Yam’, praapya, na, nivartante, tat’ dhaam, parmm’, mm’ ||21||
Translation: (AvyaktH) invisible i.e. hidden (aksharH) eternal (iti) by this name (uktH) called (tam’) the place hidden in the darkness of ignorance (parmaam’, gatim’) supreme state (aahuH) is called (yam’) which (praapya) having attained, men (na, nivartante) do not return (tat’ dhaam) that lok (parmm’, mm’) is superior to me and my lok. (21)
Gita 8.21: That which is called by the name invisible and eternal, the place hidden in the darknes of ignorance is called the supreme state, having attained which, men do not return. That lok/place is superior to me and my lok.
Because Kaal (Brahm) has been expelled from Satyalok, therefore, is saying that even my real place is Satyalok. Even I used to live there earlier. And it is superior to my lok. Having gone where, one does not return in birth-death i.e. attains complete salvation.
In Gita Chapter 8 Verses 18, 20, 21, 22, there is description of two Gods. In Verse 18, it is said that all the living beings vanish into this (avyakt) unmanifested God i.e. ParBrahm at the time of destruction, and then are born at the time of origin. In Verse 20-21, it is said that other than that unmanifested i.e. ParBrahm the second unmanifested God is Purna Brahm, having gone to whom, living beings do not return to this world i.e. attain complete salvation. One unmanifested is in Gita Chapter 7 Verse 24-25. In this way, three Gods have been proved. This very evidence is in Gita Chapter 15 Verse 1 to 4 and 16 and 17.
PurushH, saH, parH, paarth, bhaktya, labhyaH, tu, ananyyaa,
Yasya, antHsthaani, bhootaani, yen, sarvam’, idam’, tatam’ ||22||
Translation: (Paarth) O Paarth! (yasya) the Supreme God, whom (antHsthaani) under (bhootaani) all the living beings and (yen) the Sachchidanandghan God [True Happiness-giving Supreme God], from whom (idam’) this (sarvam’) whole universe (tatam’) has pervaded/is complete [about whom there is mention in aforesaid Verses 20, 21 and Gita Chapter 15 Verse 1-4 and 17, and Gita Chapter 18 Verse 46, 61, 62, 65 and 66] (saH) that (parH) Supreme (PurushH) God (tu) indeed (ananyyaa) undivided (bhaktya) devotion only (labhyaH) is attainable. (22)
Gita 8.22: O Paarth! The Supreme God under whom are all the living beings, and the Sachchidanandghan God (True Happiness-giving Supreme God) from whom this whole universe has pervaded i.e. is complete, about whom there is mention in aforesaid Verses 20, 21 and Gita Chapter 15 Verse 1-4 and 17, and Gita Chapter 18 Verse 46, 61, 62, 65 and 66, that Supreme God is only attainable by undivided devotion.
Yatr, kaale, tu, anaavrttim’, aavrttim’, ch, ev, yoginH,
PryaataH, yaanti, tam’, kaalm’, vakshyaami, bharatrshabh ||23||
Translation: (Bharatrshabh) O Arjun! (yatr) which (kaale) in time (pryaataaH) those who have departed after giving up their bodies (yoginH) yogis (tu) indeed (anaavrttim’) the state in which they do not return (ch) and the time in which those who have departed (aavrttim’) the state in which they return (ev) only (yaanti) attain (tam’) that secret (kaalm’) time i.e. both the paths (vakshyaami) will tell. (23)
Gita 8.23: O Arjun! The time in which the yogis who have departed after giving up their bodies attain the state in which they do not return, and the time in which those who have departed only attain the state in which they return, I shall tell that secret time i.e. both the paths.
AgniH, jyotiH, ahH, shuklH, shanmaasaaH, uttraayanam’,
Tatr, pryaataaH, gachchhanti, Brahm, brahmvidH, janaaH ||24||
Translation: (JyotiH) light (agniH) is Agni/Fire (ahH) is the doer of the day (shuklH) is called Shukl Paksh, and (uttraayanam’) Utraayan (shanmaasaaH) is an arrogant god of the six months (tatr) on that path (pryaataaH) have gone after death (brahmvidH) knower of God in essence (janaaH) yogis (Brahm) God (gachchhanti) attain. (24)
Gita 8.24: Light Agni/Fire is the doer of the day, is called Shukl Paksh, and is the god of the six months of Uttraayan. The yogis who know God in essence, who have gone on that path after death attain God.
DhoomH, raatriH, tatha, krishnaH, shanmaasaaH, dakshinaayanam’,
Tatr, chaandrmsam’, jyotiH, yogi, praapya, nivartte ||25||
Translation: (DhoomH) darkness (raatriH) is the doer of night (tatha) and (krishnaH) Krishna Paksh (dakshinaayanam’) of Dakshinaayan (shanmaasaaH) is of six months (tatr) he who has gone on that path after death (yogi) a yogi (chaandrmsam’) of the moon (jyotiH) light (praapya) attaining; and enjoying the fruits of his virtuous deeds in heaven (nivartte) returns. (25)
Gita 8.25: Darkness is the doer of night, and is Krishna Paksh; and is of six months of Dakshinaayan. A yogi, who has gone on that path after death, attaining the light of the moon, enjoying the fruits of his virtuous deeds in heaven, returns.
Important: - Supreme God Kabir Bandi Chhor Ji has stated the meaning of the above-mentioned two Verses in His nectar speech in Swasam Ved that – “Taara mandal baith kar, chaand badaayi khaay; Udaiy hua jab sooraj ka syon taaron chhip jaaye.”
Meaning of the speech: - Like, at night the moon is brighter than the light of the stars, but its light ends in front of the light of the sun. Here, consider Brahm and ParBrahm to be the moon, and Brahma, Vishnu and Shiv to be the stars, and consider the sun to be the benefit of the Complete God (Purna Parmatma).
Shuklkrishne, gati, hi, ete, jagatH, shaashvate, mate,
Ekya, yaati, anaavrttim’, anyya, aavartate, punH ||26||
Translation: (Hi) because (jagatH) of the world (ete) these two types of (shuklkrishne) Shukl and Krishna (gati) paths of salvation (shaashvate) eternal (mate) are considered, among these (ekya) he who has gone by one (anaavrttim’) by which he does not have to return, that supreme state (yaati) attains and (anyya) he who has gone by the other (punH) again (aavartate) returns i.e. attains birth-death. (26)
Gita 8.26: Because these two types of paths of salvation, Shukl and Krishna, are considered to be eternal, of these he, who has gone through one from where there is no return, attains the supreme state; and he, who has gone through the other, again returns i.e. attains birth-death.
Important: - The meaning of Gita Chapter 8 Verse 27-28 is that, the knowledge which has been given in the aforesaid Verses 1 to 26 about the two Gods (Brahm and Purna Brahm), after becoming familiar with the benefit of salvation from those two Gods, a wise person does not get deluded i.e. does not get deceived by doing worship of Kaal. Therefore, it has been said that make your mind for doing bhakti of that Purna Parmatma (Complete God / Supreme God).
Understanding the Tatvgyan (true spiritual knowledge), knowing the mystery of the aforesaid knowledge, a worshipper only strives to attain the Complete/Supreme God; and does not only remain dependent on the benefit obtained from the way of worship mentioned in the Vedas. He obtains the benefit beyond (which is mentioned in the Swasam Ved) the four Vedas (Rigved, Samved, Yajurved and Atharvaved). For that, he, not attaining the worldly benefits obtained from the virtues gained from the religious practice of the Vedas {from charity, austerity (three types of austerity has been mentioned in Gita Chapter 17 Verse 14 to 16) and sacrificial ceremony}, relinquishing it in Brahm for the attainment of the Complete/Supreme God, attains complete salvation. Because on the basis of the virtues obtained from the method mentioned in the Vedas, one attains heaven. After the diminution of virtues, one has to again bear sufferings on the basis of sins.
In Gita Chapter 9 Verse 20-21 – even by the way of worship mentioned in the Vedas, the cycle of birth-death and heaven-hell does not end. In Gita Chapter 11 Verse 48 and 53, it is said that I can not be attained by the way of worship mentioned in the Vedas. In Gita Chapter 11 Verse 54, there is mention of only – entering into me; not about salvation-liberation. Like, the giver of the knowledge of Gita daily eats one lakh embodied living beings in Kaal form.
Like, in the description in Gita Chapter 11 Verse 21, Arjun is telling what he is witnessing that the hosts of sages and gods which is singing your praise with Vedic mantras, you are eating them too. They are all entering into you. Some are hanging in your jaws. Regarding this only, there is mention in Verse 54. The meaning of Verse 55 is that my worshippers attain me. They remain in my trap. For that, it is said in Gita Chapter 8 Verse 28 that by the path of bhakti told by a Complete saint (Tatvdarshi saint), a worshipper does not destroy the fruit of the way of worship mentioned in the Vedas by going in heaven etc, rather, strives to attain the Complete God. Relinquishing those earnings of the Vedas (jaap of Om mantra and fruit of five yagyas) in Brahm, attains the Complete God. As a result of which, attains complete salvation. This very evidence is in Gita Chapter 18 Verse 66. It is said that O Arjun, relinquishing all religious practices of my level in me, you may (Vraj) go in the refuge of only that one (unique) Almighty Supreme God, then I will make you free from all sins. Because the sins which had to be borne, in return for it by relinquishing all the virtues and the earnings of (jaap) rememberance of mantra, the debt of Kaal finishes. Hence, one gets liberated from Kaal’s trap.
Na, ete, srti, paarth, jaanan’, yogi, muhyati, kashchan,
Tasmaat’, sarveshu, kaaleshu, yogyuktH, bhav, Arjun ||27||
Translation: (Paarth) O Paarth! Thus (ete) these two (srti) the distinctness of the paths (jaanan’) after knowing in essence (kashchan) any (yogi) yogi (na muhyati) is not deluded (tasmaat’) therefore (Arjun) O Arjun! (sarveshu) all (kaaleshu) in times (yogyuktH) connected in yog with focussed mind (bhav) remain i.e. constantly do sadhna for attaining the Supreme God. (27)
Translation: O Paarth! Thus, knowing the distinctness of these two paths in essence, no yogi is deluded. Therefore, O Arjun! You, in all times, may remain connected in Yog with a focussed/balanced mind i.e. constantly do sadhna for attaining the Supreme God.
Vedeshu, yagyeshu, tapHsu, ch, ev, daaneshu, yat’, punyafalam’, prdishtam’, atyeti,
Tat’, sarvam’, idam’, viditva, yogi, param’, sthaanm’, upaiti, ch, aadhyam’ ||28||
Translation: (Yogi) a worshipper (idam’) this aforesaid mystery (viditva) knowing in essence (vedeshu) in the study of Vedas (ch) and (yagyeshu) yagyas (tapHsu) austerities and (daaneshu) in performance of charities etc (yat’) that which (punyafalam’) the fruit of the meritorious deeds (prdishtam’) is called (tat’) that (sarvam’) all (ev) undoubtedly in me (atyeti) relinquishing, knowing the knowledge beyond the Vedas does scripture-based worship (ch) and (aadhyam’) in the final moments, of the Supreme God (param’, sthaanm’) Supreme Lok – Satlok (upaiti) attains. (28)
Gita 8.28: On knowing the aforesaid mystery in essence, in the study of the Vedas and the performance of yagyas (sacrificial ceremonies), austerities and charities etc - that which is called as the fruit of the meritorious deeds, undoubtedly relinquishing all that in me, a worshipper, knowing the knowledge beyond the Vedas does scripture-based worship, and in the final moments attains the Supreme Lok – Satlok of the Supreme God.