Chapter 8. Taraka-brahma-yoga: The Merciful Absolute
अर्ज्जुन उवाच ।
किं तद्ब्रह्म किमध्यात्मं किं कर्म्म पुरुषोत्तम ।
अधिभूतञ्च किं प्रोक्तमधिदैवं किमुच्यते ॥१॥
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥२॥
arjuna uvācha॥
kiṁ tad-brahma kim adhyātmaṁ kiṁ karma puruṣottama
adhibhūtañ cha kiṁ proktam adhidaivaṁ kim uchyate [1]
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ [2]
arjunah uvacha–Arjuna said: (he) purusottama–O Purusottam, Supreme Person; kim–what is; tat–that; brahma–Brahma? adhyatmam kim–What is adhyatma, the soul? karma kim–What is karma, action? cha–And; kim proktam–what is; adhibhutam–adhibhuta, the worldly plane? kim (cha) uchyate–and what is; adhidaivam–adhidaiva, the celestial plane? (he) madhusudana–O Madhusudan; atra dehe–within the body; kah adhiyajnah–who or what is Adhiyajna, the agent of sacrifice? katham–How; (sthitah)–is He present; asmin (dehe)–in this body? katham cha–And how; (tvam) jneyah asi–are You to be known; prayana-kale–at the time of death; niyata-atmabhih–by persons of controlled mind? [1–2]
Translation:
1–2 Arjuna inquired: O Supreme Person, what is Brahma, and what is the soul? What is action, and what is the worldly plane? What is the celestial plane? O Madhusudan: within the body, who is the agent of sacrifice, and how is He present? And how are You to be known by the self-controlled at the time of death?
श्रीभगवानुवाच ।
अक्षरं परमं ब्रह्म स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्म्मसंज्ञितः ॥३॥
śrī-bhagavān uvācha॥
akṣaraṁ paramaṁ brahma svabhāvo ’dhyātmam uchyate
bhūta-bhāvodbhava-karo visargaḥ karma-saṁjñitaḥ [3]
sri-bhagavan uvacha–The Supreme Lord said: brahma–Brahma; uchyate–means; aksaram paramam–the imperishable Absolute. adhyatmam–The individual soul; (uchyate)–refers to; svabhavah–the pure spiritual nature. karma–Action; samjnitah–means; visargah–the creative force (or offerings to a demigod); bhuta-bhava-udbhava-karah–which manifests the bodies of the human and other species of life through the agency of gross and subtle material elements. [3]
Translation:
3 The Supreme Lord spoke thus: It is said that Brahma is the imperishable Absolute, and the soul is the living being’s own pure spiritual nature. By action is meant the creative force (or offerings by charity, sacrifice, and austerity, etc., to a demigod), manifesting, through the gross and subtle elements, the bodies of the human and other species of life.
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥४॥
adhibhūtaṁ kṣaro bhāvaḥ puruṣaś chādhidaivatam
adhiyajño ’ham evātra dehe deha-bhṛtāṁ vara [4]
(he) deha-bhrtam vara–O best of embodied beings, Arjuna; adhibhutam–worldly existence; ksarah–is the perishable; bhavah–existence. adhidaivatam–Celestial existence; purusah–is the collective universal form, in which are contained the demigods, headed by the solar gods; cha–and; aham eva–I, indeed; atra dehe–within this body; adhiyajnah–am the Lord of sacrifice in the form of the Supersoul, the sanctioner and rewarder of the (sacrificial etc.) actions of the living beings. [4]
Translation:
4 O Arjuna, best of beings, the worldly plane means that which is perishable (such as the body). The celestial plane is the collective universal form which encompasses and governs the demigods; and I am the Lord of sacrifice, present as the Supersoul within the bodies of all living beings, as the sanctioner and rewarder of their actions (of sacrifices, etc.).
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥५॥
anta-kāle cha mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ [5]
anta-kale cha–At the time of death; yah–one who; smaran–thinks; mam eva–only of Me; muktva–when leaving; kalevaram–the body; prayati–departing this world; sah–he; yati–attains to; mat-bhavam–My nature. na asti–There is no; samsayah–doubt; atra–in this respect. [5]
Translation:
5 One who thinks of Me at the time of death attains to My nature on departing this world. Of this there is no doubt.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥६॥
yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram
taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ [6]
(he) kaunteya–O son of Kunti; (yah)–one who; tyajati–leaves; kalevaram–the body; smaran–remembering; yam yam va api–whatever; bhavam–object; ante–at the time of death; eti–he attains; tam tam eva–to that very object; tat-bhava-bhavitah–having absorbed his mind in thought of it; sada–constantly. [6]
Translation:
6 O son of Kunti, one who has always thought of a particular object will remember it and attain to it after leaving the body.
तस्मात्सर्व्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ॥७॥
tasmāt sarveṣu kāleṣu mām anusmara yudhya cha
mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ [7]
tasmat–Therefore; anusmara–remember; mam–Me; sarvesu kalesu–at all times; cha–and; yudhya–fight, execute your natural duty. arpita-manah-buddhih–Offering mind and intelligence; mayi–unto Me; eva–certainly; esyasi–you will reach; mam–Me. asamsayah–There is no doubt; (atra)–in this. [7]
Translation:
7 Therefore always remembering Me, fight, as it is your natural duty. Thus dedicating your mind and intelligence to Me, you will reach Me. Of this there is no doubt.
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८॥
abhyāsa-yoga-yuktena chetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ yāti pārthānuchintayan [8]
(he) partha–O son of Prtha; anuchintayan–thinking at every moment; divyam–of the effulgent; paramam purusam–Supreme Person; na anya-gamina chetasa–by an undeviating mind; abhyasa-yoga-yuktena–engaged in yoga practice; (yogi)–the yogi; yati–reaches; (tam eva)–that Supreme Person. [8]
Translation:
8 O Partha, the yogi who practises meditation with an undeviating mind, always thinking of the effulgent Supreme Person, reaches Him.
कविं पुराणमनुशासितारम्
अणोरणीयांसमनुस्मरेद्यः ।
सर्व्वस्य धातारमचिन्त्यरूपम्
आदित्यवर्णं तमसः परस्तात् ॥९।
प्रयाणकाले मनसाचले
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥१०॥
kaviṁ purāṇam anuśāsitāram
aṇor aṇīyāṁsam anusmared yaḥ
sarvasya dhātāram achintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt [9]
prayāṇa-kāle manasāchalena
bhaktyā yukto yoga-balena chaiva
bhruvor madhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣam upaiti divyam [10]
yah–One who; prayana-kale–at the time of death; achalena manasa–with an unflickering mind; yoga-balena–by strength of yoga practice; bhaktya yuktah–being constantly engaged in smaranam, devotional remembrance; samyak avesya cha–and fully concentrating; pranam–the life-force; bhruvoh madhye–between the eyebrows; anusmaret–meditates on; (param purusam)–the Supreme Person; kavim–the all-knowing; puranam–beginningless; anusasitaram–merciful teacher of devotion unto Himself; anoh aniyamsam–who is more subtle than the atom; sarvasya dhataram–(yet) the support of all existence; achintya-rupam–and of aprakrta or supramundane form — medium-sized — of human feature; aditya-varnam–possessing a radiant form, which, like the sun, illuminates both Himself and others; tamasah parastat–and is transcendental to material nature; eva–certainly; sah–that person; upaiti–reaches; tam–that; divyam–effulgent; param–Supreme; purusam–Person. [9–10]
Translation:
9–10 He, the Supreme Person, is the all-knowing, beginingless, merciful teacher of devotion unto Himself. Although more subtle that the atom, He is the infinite support of all existence. His form is supramundane, that is, of a humanlike feature, yet He is self-illuminating and all-illuminating like the sun. He is transcendental to illusion. One whose mind is fully focused by strength of yoga practice, who continuously remembers Him with devotion, and who at the time of death establishes the life-force between the eyebrows (at the ajna-chakra) with full concentration, thinking of Him, reaches the effulgent Supreme Person.
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्य्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥११॥
yad akṣaraṁ veda-vido vadanti
viśanti yad yatayo vīta-rāgāḥ
yad ichchhanto brahmacharyaṁ charanti
tat te padaṁ saṅgraheṇa pravakṣye [11]
sangrahena–Along with the method of attaining it; (aham)–I; pravaksye–shall describe; te–to you; tat padam–that objective; yat–which; veda-vidah–the learned knowers of the Vedas; vadanti–call; aksaram–the imperishable, Omkar, denoting Brahma; yat–which; vita-ragah–the desireless; yatayah–ascetics; visanti–enter; ichchhantah–and aspiring to reach; yat–which; (brahmacharinah)–the brahmacharis, celibate seekers of the Absolute; charanti–maintain; brahmacharyam–the vow of celibacy. [11]
Translation:
11 Along with the method of attaining it, I shall describe to you that objective which the learned knowers of the Vedas call Om, the Imperishable, within which the desireless ascetics enter, and which the devout seekers aspire to reach by practising the vow of celibacy.
सर्व्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्यधायात्मनः प्राणमास्थितो योगधारणाम् [१२]
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥१३॥
sarva-dvārāṇi saṁyamya mano hṛdi nirudhya cha
mūrdhny ādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām [12]
om ity ekākṣaraṁ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim [13]
samyamya–Controlling; sarva-dvarani–all the gateways of the senses — stopping them from accepting the objects of the senses; nirudhya–steadying; manah–the mind; hrdi–within the heart; adhaya cha–and establishing; pranam–the vital life-air; murdhni–between the eyebrows; asthitah–remaining; yoga-dharanam–in samadhi through the practice of dharana, yogic concentration; atmanah–on the spiritual self; vyaharan–and uttering; om iti–thus, Om; eka-aksaram–the monosyllable; brahma–sound vibration of Brahma; anusmaran mam–in full remembrance of Me; sah yah–he who; deham tyajan–leaving the body; prayati–thus departs; yati–attains; paramam gatim–the supreme goal — the spiritual plane or salokya-mukti. [12, 13]
Translation:
12 , 13 Controlling all the gateways of the senses, holding the mind steady within the heart, establishing the life-force between the eyebrows, and fully absorbing the thoughts in the spiritual self, one who at the time of leaving the body vibrates the monosyllable Om and departs the world in consciousness of Me, reaches the transcendental world.
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥१४॥
ananya-chetāḥ satataṁ yo māṁ smarati nityaśaḥ
tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ [14]
(he) partha–O Partha; yah–one who; ananya-chetah–one-pointedly (without the practices of karma, jnan, etc., or without desiring their objectives of heaven, liberation, etc.); satatam–in all circumstances; nityasah–always; smarati–remembers; mam–Me; tasya yoginah–for such a person in a relationship of dasya, sakhya, etc.; nitya-yuktasya–who constantly aspires for My divine association; aham–I; sulabhah–am easily reached. [14]
Translation:
14 O Partha, a person who one-pointedly remembers Me always, in all circumstances, and who, in his relationship with Me (in servitude, friendship, etc.) constantly aspires for My divine association — I am easily reached by such a devotee.
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥१५॥
mām upetya punar janma duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ [15]
mahatmanah–The great souls; gatah–who have attained; paramam samsiddhim–the highest perfection, My association in My Pastimes; upetya–having reached; mam–Me; na apnuvanti–do not take; punah–again; janma–a birth; asasvatam–of impermanence; duhkhalayam–which is the abode of suffering. [15]
Translation:
15 The great souls who become My associates in My divine Pastimes, having reached Me, are never again born into transitory existence, which is the abode of suffering.
आब्रह्मभुवनाल्लोकाः पुनरावर्त्तिनोऽर्ज्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥१६॥
ābrahma-bhuvanāl lokāḥ punar āvartino ’rjuna
mām upetya tu kaunteya punar janma na vidyate [16]
(he) arjuna–O Arjuna; abrahma-bhuvanat–from Brahmaloka, the highest plane in the universe, downwards; lokah–all planes or their residents; punah avartinah–by nature repeatedly return; tu–but; (he) kaunteya–O son of Kunti; mam upetya–reaching Me, atttaing My shelter; na vidyate–there is no; punah janma–rebirth. [16]
Translation:
16 O Arjuna, from the plane of Lord Brahma downwards, all planes or their residents are subject to return. But, O Kaunteya, there is no rebirth after reaching Me.
सहस्रयुगपर्य्यन्तमहर्यद्ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥१७॥
sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ te ’ho-rātra-vido janāḥ [17]
te janah (ye)–Those who; viduh–know; brahmanah–Lord Brahma’s; ahah–day; yat–which; sahasra-yuga-paryantam–comprises the duration of one thousand chatur-yugas; ratrim–and (his) night; yuga-sahasra-antam–of the duration of one thousand chatur-yugas; ahah-ratra-vidah–are knowers of day and night. [17]
Translation:
17 A day of Lord Brahma lasts for one thousand chatur-yugas*, and his night is of the same duration. Persons who know this have the true conception of day and night.
* One yuga (age) in the time calculation of the demigods equals the four yugas or one chatur-yuga in the time calculation of man, or 4,320,000 years.
अव्यक्ताद्व्यक्तयः सर्व्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥१८॥
avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame
rātry-āgame pralīyante tatraivāvyakta-saṁjñake [18]
ahah-agame–With the coming of (Lord Brahma’s) day; sarvah vyaktayah–universal progeny with their bodies, senses, enjoyable objects, and abodes; prabhavanti–are born; avyaktat–of Lord Brahma in his waking state; (punah)–and again; ratri-agame–with the coming of night; praliyante–they are absorbed; tatra eva–within Lord Brahma; avyakta-samjnake–who is known as avyakta, ‘the unmanifest.’ [18]
Translation:
18 With the coming of day, the universal progeny with their bodies, senses, enjoyable objects, and abodes are born of Lord Brahma in his waking state; and at nightfall, they are again absorbed into Lord Brahma, who is known as ‘the unmanifest.’
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥१९।
bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate
rātry-āgame ’vaśaḥ pārtha prabhavaty ahar-āgame [19]
(he) partha–O Partha; avasah (san)–helplessly; being subject to the law of karma; ayam sah eva bhuta-gramah–the multitude of beings; bhutva bhutva–being repeatedly born; ahah-agame–with the coming of the day of Lord Brahma; praliyate–disappear; ratri-agame–at nightfall; prabhavati–and are born; (punah ahah-agame)–with a new day. [19]
Translation:
19 O Partha, the multitude of beings are helplessly (subject to the law of karma) born again and again. With the coming of Lord Brahma’s night they are absorbed, and with the coming of his day they are again born.
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्व्वेषु भूतेषु नश्यत्सु न विनश्यति ॥२०॥
paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati [20]
tu–But; parah–beyond, superior; tasmat avyaktat–to this unmanifest Hiranyagarbha (‘born within the golden egg, the universe’), Lord Brahma; (asti)–is; anyah–another; avyaktah–unmanifest, imperceptible, transcendental; sanatanah–beginningless; bhavah–existence: sah yah–He who; na vinasyati–is not destroyed; sarvesu bhutesu nasyatsu–when all beings are destroyed. [20]
Translation:
20 But superior to this unmanifest (Lord Brahma) there is another unmanifest, and that existence is beginningless and transcendental to the perception of the living beings. He is not destroyed when all beings are destroyed.
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।
यं प्राप्य न निवर्त्तन्ते तद्धाम परमं मम ॥२१॥
avyakto ’kṣara ity uktas tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante tad dhāma paramaṁ mama [21]
(sah)–He; uktah iti–is said to be; avyaktah aksarah (cha)–the Unmanifest and the Invincible. (vedantah)–The Upanisads; ahuh–proclaim; tam–Him; paramam gatim–the supreme destination; yam prapya–reaching whom; (jivah)–the living beings; na nivartate–do not return. (viddhi)–Know; tat–that as; mama–My; paramam dhama–supreme abode. [21]
Translation:
21 He is said to be the Unmanifest and the Invincible, proclaimed (by the Upanisads) to be the supreme goal, reaching whom one does not return to this world. Know that destination to be My supreme abode.
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्व्वमिदं ततम् ॥२२॥
puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā
yasyāntaḥsthāni bhūtāni yena sarvam idaṁ tatam [22]
(he) partha–O Partha; (aham)–I; sah parah purusah–the Supreme Person; antah–within; yasya–whom; bhutani–all beings; sthani–are situated; yena–and by whom; idam–this; sarvam–whole universe; tatam–is pervaded; labhyah (bhavami)–am attainable; ananyaya bhaktya tu–only by exclusive devotion. [22]
Translation:
22 O Partha, I, the Supreme Person, within whom all beings are situated and by whom this whole universe is pervaded, am attainable only by exclusive devotion.
यत्र काले त्वनावृत्तिमावृत्तिञ्चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥२३॥
yatra kāle tv anāvṛttim āvṛttiñ chaiva yoginaḥ
prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha [23]
(he) bharatarsabha–O Arjuna, best of the Bharatas; (aham)–I; vaksyami–shall now describe; tam kalam eva–that moment; yatra kale tu–when; prayatah–death occurs; yoginah–the yogis; yanti–attain; anavrttim–liberation; avrttim cha–or rebirth. [23]
Translation:
23 O Bharatarsabha, now I shall describe to you the circumstances in which the yogis attain either liberation or rebirth at the moment of death.
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥२४॥
agnir jyotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam
tatra prayātā gachchhanti brahma brahma-vido janāḥ [24]
(yatra)–The path on which; agnih jyotih–the deities of fire and light; ahah–the deity of day; suklah–the deity of the waxing moon; uttarayanam sat-masah–and the deity of the sun’s six-monthly northern ascent; (avasthitah)–preside; brahma-vidah janah–the knowers of Brahma; prayatah–going, i.e. leaving the body; tatra–on that path; gachchhanti–attain; brahma–Brahma. [24]
Translation:
24 Upon leaving the body, the knowers of Brahma attain Brahma via the path of fire, light, day, the waxing moon, and the sun’s northern ascent.
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्त्तते ॥२५॥
dhūmo rātris tathā kṛṣṇaḥ ṣaṇ-māsā dakṣiṇāyanam
tatra chāndramasaṁ jyotir yogī prāpya nivartate [25]
(yatra)–The path on which; dhumah–the deity of smoke; ratrih–the deity of night; krsnah–the deity of the waning moon; tatha sat-masah daksinayanam–and the deity of the sun’s six-monthly southern ascent; (avasthitah)–preside; yogi–the (karma-) yogi; (prayatah)–who goes; tatra–on that path; prapya–reaching; chandramasam jyotih–Svarga-loka, the heavenly plane; nivartate–returns–undergoes rebirth. [25]
Translation:
25 Upon leaving the body, the karma-yogi reaches the heavenly plane via the path of smoke, night, the waning moon, and the sun’s southern ascent, but returns to undergo rebirth.
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्त्तते पुनः ॥२६॥
śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate
ekayā yāty anāvṛttim anyayāvartate punaḥ [26]
ete–These; gati sukla-krsne–two paths, bright and dark; jagatah–of the world (where persons are apt to follow the paths of jnan and karma); mate–are considered; sasvate hi–perpetual. ekaya–By one; anavrttim–liberation; yati–is attained; anyaya–by the other; punah avartate–one returns, is reborn. [26]
Translation:
26 These two paths of the world, the bright and the dark, are accepted as being perpetual. By the bright path liberation is attained, and by the dark path one is reborn.
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्व्वेषु कालेषु योगयुक्तो भवार्ज्जुन ॥२७॥
naite sṛtī pārtha jānan yogī muhyati kaśchana
tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna [27]
(he) partha–O Partha (Arjuna); janan–knowing; ete–this; srti–pair of paths; kaschana yogi–any (bhakti-) yogi (one engaged in the devotional service of the Lord); na muhyati–is not deluded. tasmat–Therefore; (he) arjuna–O Arjuna; sarvesu kalesu–always; bhava–be; yoga-yuktah–engaged in yoga. [27]
Translation:
27 O Partha, the devotee (bhakti-yogi) who knows these bright and dark paths is not deluded. Therefore, O Arjuna, be ever fixed in transcendental, exclusive devotion.
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्व्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥२८॥
vedeṣu yajñeṣu tapaḥsu chaiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti chādyam [28]
viditva–Knowing; idam–this — My supremacy and the supremacy of My devotion; yogi–the yogi, the devoted soul; atyeti–transcends; tat sarvam punya-phalam–all those fruits of piety; vedesu–achieved by chanting the Vedas; yajnesu–performing sacrifice; tapahsu–performing austerity; danesu eva cha–and performing charity; yat–which; pradistam–have been mentioned in the scriptures; cha–and; upaiti–attains; param–the supreme; adyam–original; sthanam–place. [28]
Translation:
28 Thus knowing of My glories and the glories of devotion to Me, the devoted soul, surpassing the scripturally cited fruits of piety achieved by chanting the Vedas and performing sacrifice, austerity, and charity, attains My supreme, holy abode.
इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे तारकब्रह्मयोगो नामाष्टमोऽध्यायः ॥८॥
iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade taraka-
brahma-yogo namastamo ’dhyayah [8]End of Chapter Eight
The Merciful Absolute
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.