The eighth chapter of the Bhagavad Gita is "Akshara Brahma Yoga". In this chapter, Krishna reveals the importance of the last thought before death. If we can remember Krishna at the time of death, we will certainly attain him. Thus, it is very important to be in constant awareness of the Lord at all times, thinking of Him and chanting His names at all times. By perfectly absorbing their mind in Him through constant devotion, one can go beyond this material existence to Lord's Supreme abode.
भगवद गीता का आठवां अध्याय अक्षरब्रह्मयोग है। इस अध्याय में, कृष्ण मृत्यु से पहले अंतिम विचार का महत्व बताते हैं। अगर हम मृत्यु के समय कृष्ण को याद कर लें तो हम निश्चित रूप से उन्हें प्राप्त करेंगे। इसलिए हर समय प्रभु के बारे में जागरूकता रखना, उनके बारे में सोचना और हर समय उनके नामों का जप करना बहुत महत्वपूर्ण है। अपने मन को पूरी तरह से कृष्ण की निरंतर भक्ति में समाहित करके हम इस भौतिक संसार से परे भगवान के सर्वोच्च निवास तक जा सकते हैं।
अर्जुन उवाच किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम। अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते।।8.1।।
arjuna uvācha kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
arjunaḥ uvācha—Arjun said; kim—what; tat—that; brahma—Brahman; kim—what; adhyātmam—the individual soul; kim—what; karma—the principle of karma; puruṣha-uttama—Shree Krishna, the Supreme Divine Personality; adhibhūtam—the material manifestation; cha—and; kim—what; proktam—is called; adhidaivam—the Lord of the celestial gods; kim—what; uchyate—is called;
Arjuna said, O Supreme Person, what is Brahman? What exists in the individual plane? What is action? What is said to exist in the physical plane? And what is said to exist in the divine plane?
Commentaries and more translationsअधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन। प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः।।8.2।।
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
adhiyajñaḥ—the Lord all sacrificial performances; katham—how; kaḥ—who; atra—here; dehe—in body; asmin—this; madhusūdana—Shree Krishna, the killer of the demon named Madhu; prayāṇa-kāle—at the time of death; cha—and; katham—how; jñeyaḥ—to be known; asi—are (you); niyata-ātmabhiḥ—by those of steadfast mind
O Madhusudana, how is the entity existing in the sacrifice here in this body, and who is it? And how are You to be known by people of concentrated minds at the time of death?
Commentaries and more translationsश्री भगवानुवाच अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते। भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः।।8.3।।
śhrī bhagavān uvācha akṣharaṁ brahma paramaṁ svabhāvo ’dhyātmam uchyate bhūta-bhāvodbhava-karo visargaḥ karma-sanjñitaḥ
śhrī-bhagavān uvācha—the Blessed Lord said; akṣharam—indestructible; brahma—Brahman; paramam—the Supreme; svabhāvaḥ—nature; adhyātmam—one’s own self; uchyate—is called; bhūta-bhāva-udbhava-karaḥ—Actions pertaining to the material personality of living beings, and its development; visargaḥ—creation; karma—fruitive activities; sanjñitaḥ—are called
The Blessed Lord said, "The Immutable is the supreme Brahman; selfhood is said to be the entity present in the individual plane. By action is meant the offerings that bring about the origin of existence of things."
Commentaries and more translationsअधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्। अधियज्ञोऽहमेवात्र देहे देहभृतां वर।।8.4।।
adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatam adhiyajño ’ham evātra dehe deha-bhṛitāṁ vara
adhibhūtam—the ever changing physical manifestation; kṣharaḥ—perishable; bhāvaḥ—nature; puruṣhaḥ—the cosmic personality of God, encompassing the material creation; cha—and; adhidaivatam—the Lord of the celestial gods; adhiyajñaḥ—the Lord of all sacrifices; aham—I; eva—certainly; atra—here; dehe—in the body; deha-bhṛitām—of the embodied; vara—O best
That which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice within this body.
Commentaries and more translationsअन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः।।8.5।।
anta-kāle cha mām eva smaran muktvā kalevaram yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ
anta-kāle—at the time of death; cha—and; mām—me; eva—alone; smaran—remembering; muktvā—relinquish; kalevaram—the body; yaḥ—who; prayāti—goes; saḥ—he; mat-bhāvam—Godlike nature; yāti—achieves; na—no; asti—there is; atra—here; sanśhayaḥ—doubt
And at the time of death, anyone who departs, giving up the body while thinking of Me alone, attains My state; there is no doubt about this.
Commentaries and more translationsयं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्। तं तमेवैति कौन्तेय सदा तद्भावभावितः।।8.6।।
yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaram taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ
yam yam—whatever; vā—or; api—even; smaran—remembering; bhāvam—remembrance; tyajati—gives up; ante—in the end; kalevaram—the body; tam—to that; tam—to that; eva—certainly; eti—gets; kaunteya—Arjun, the son of Kunti; sadā—always; tat—that; bhāva-bhāvitaḥ—absorbed in contemplation
O son of Kunti, thinking of any entity, whichever it may be, one gives up the body at the end; he attains that very one, having been always engrossed in its thought.
Commentaries and more translationsतस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च। मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्।।8.7।।
tasmāt sarveṣhu kāleṣhu mām anusmara yudhya cha mayyarpita-mano-buddhir mām evaiṣhyasyasanśhayam
tasmāt—therefore; sarveṣhu—in all; kāleṣhu—times; mām—me; anusmara—remember; yudhya—fight; cha—and; mayi—to me; arpita—surrender; manaḥ—mind; buddhiḥ—intellect; mām—to me; eva—surely; eṣhyasi—you shall attain; asanśhayaḥ—without a doubt
Therefore, think of Me at all times and fight; there is no doubt that by dedicating your mind and intellect to Me, you will attain only Me.
Commentaries and more translationsअभ्यासयोगयुक्तेन चेतसा नान्यगामिना। परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्।।8.8।।
abhyāsa-yoga-yuktena chetasā nānya-gāminā paramaṁ puruṣhaṁ divyaṁ yāti pārthānuchintayan
abhyāsa-yoga—by practice of yog; yuktena—being constantly engaged in remembrance; chetasā—by the mind; na anya-gāminā—without deviating; paramam puruṣham—the Supreme Divine Personality; divyam—divine; yāti—one attains; pārtha—Arjun, the son of Pritha; anuchintayan—constant remembrance
O son of Prtha, by meditating with a mind engaged in the yoga of practice and not straying away to anything else, one reaches the supreme Person existing in the effulgent region.
Commentaries and more translationsकविं पुराणमनुशासितार मणोरणीयांसमनुस्मरेद्यः। सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमसः परस्तात्।।8.9।।
kaviṁ purāṇam anuśhāsitāram aṇor aṇīyānsam anusmared yaḥ sarvasya dhātāram achintya-rūpam āditya-varṇaṁ tamasaḥ parastāt
kavim—poet; purāṇam—ancient; anuśhāsitāram—the controller; aṇoḥ—than the atom; aṇīyānsam—smaller; anusmaret—always remembers; yaḥ—who; sarvasya—of everything; dhātāram—the support; achintya—inconceivable; rūpam—divine form; āditya-varṇam—effulgent like the sun; tamasaḥ—to the darkness of ignorance; parastāt—beyond;
He who meditates on the Omniscient, the Ancient, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness—he attains the Supreme Person.
Commentaries and more translationsप्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव। भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम्।।8.10।।
prayāṇa-kāle manasāchalena bhaktyā yukto yoga-balena chaiva bhruvor madhye prāṇam āveśhya samyak sa taṁ paraṁ puruṣham upaiti divyam
prayāṇa-kāle—at the time of death; manasā—mind; achalena—steadily; bhaktyā—remembering with great devotion; yuktaḥ—united; yoga-balena—through the power of yog; cha—and; eva—certainly; bhruvoḥ—the two eyebrows; madhye—between; prāṇam—life airs; āveśhya—fixing; samyak—completely; saḥ—he; tam—him; param puruṣham—the Supreme Divine Lord; upaiti—attains; divyam—divine
At the time of death, having fully fixed the Prana (vital force) between the eyebrows with an unwavering mind, and being imbued with devotion as well as the strength of concentration, he reaches that resplendent Supreme Person.
Commentaries and more translationsयदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये।।8.11।।
yad akṣharaṁ veda-vido vadanti viśhanti yad yatayo vīta-rāgāḥ yad ichchhanto brahmacharyaṁ charanti tat te padaṁ saṅgraheṇa pravakṣhye
yat—which; akṣharam—Imperishable; veda-vidaḥ—scholars of the Vedas; vadanti—describe; viśhanti—enter; yat—which; yatayaḥ—great ascetics; vīta-rāgāḥ—free from attachment; yat—which; ichchhantaḥ—desiring; brahmacharyam—celibacy; charanti—practice; tat—that; te—to you; padam—goal; saṅgraheṇa—briefly; pravakṣhye—I shall explain
I will briefly speak to you of that immutable Goal, which the knowers of the Vedas declare; into which diligent ones, free from attachment, enter, and for which people practice celibacy, aspiring.
Commentaries and more translationsसर्वद्वाराणि संयम्य मनो हृदि निरुध्य च। मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्।।8.12।।
sarva-dvārāṇi sanyamya mano hṛidi nirudhya cha mūrdhnyādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām
sarva-dvārāṇi—all gates; sanyamya—restraining; manaḥ—the mind; hṛidi—in the heart region; nirudhya—confining; cha—and; mūrdhni—in the head; ādhāya—establish; ātmanaḥ—of the self; prāṇam—the life breath; āsthitaḥ—situated (in); yoga-dhāraṇām—the yogic concentration
Having controlled all the senses, confined the mind in the heart, and fixed his own vital force in the head, he should remain steadfast in yoga.
Commentaries and more translationsओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्। यः प्रयाति त्यजन्देहं स याति परमां गतिम्।।8.13।।
oṁ ityekākṣharaṁ brahma vyāharan mām anusmaran yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim
om—sacred syllable representing the formless aspect of God; iti—thus; eka-akṣharam—one syllabled; brahma—the Absolute Truth; vyāharan—chanting; mām—me (Shree Krishna); anusmaran—remembering; yaḥ—who; prayāti—departs; tyajan—quitting; deham—the body; saḥ—he; yāti—attains; paramām—the supreme; gatim—goal
He who departs, leaving the body while uttering the single syllable, viz. "Om," which is Brahman, and thinking of Me, attains the supreme Goal.
Commentaries and more translationsअनन्यचेताः सततं यो मां स्मरति नित्यशः। तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः।।8.14।।
ananya-chetāḥ satataṁ yo māṁ smarati nityaśhaḥ tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ
ananya-chetāḥ—without deviation of the mind; satatam—always; yaḥ—who; mām—me; smarati—remembers; nityaśhaḥ—regularly; tasya—to him; aham—I; su-labhaḥ—easily attainable; pārtha—Arjun, the son of Pritha; nitya—constantly; yuktasya—engaged; yoginaḥ—of the yogis
O son of Prtha, to that yogi of constant concentration and single-minded attention, who remembers Me uninterruptedly and for a long time, I am easy to attain.
Commentaries and more translationsमामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्। नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः।।8.15।।
mām upetya punar janma duḥkhālayam aśhāśhvatam nāpnuvanti mahātmānaḥ sansiddhiṁ paramāṁ gatāḥ
mām—me; upetya—having attained; punaḥ—again; janma—birth; duḥkha-ālayam—place full of miseries; aśhāśhvatam—temporary; na—never; āpnuvanti—attain; mahā-ātmānaḥ—the great souls; sansiddhim—perfection; paramām—highest; gatāḥ—having achieved
As a result of reaching Me, the exalted ones who have attained the highest perfection do not get birth, which is an abode of sorrows and is impermanent.
Commentaries and more translationsआब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन। मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते।।8.16।।
ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna mām upetya tu kaunteya punar janma na vidyate
ā-brahma-bhuvanāt—up to the abode of Brahma; lokāḥ—worlds; punaḥ āvartinaḥ—subject to rebirth; arjuna—Arjun; mām—mine; upetya—having attained; tu—but; kaunteya—Arjun, the son of Kunti; punaḥ janma—rebirth; na—never; vidyate—is
O Arjuna, all the worlds together with the world of Brahma are subject to return. But, O son of Kunti, there is no rebirth after reaching Me.
Commentaries and more translationsसहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः। रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः।।8.17।।
sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ rātriṁ yuga-sahasrāntāṁ te ’ho-rātra-vido janāḥ
sahasra—one thousand; yuga—age; paryantam—until; ahaḥ—one day; yat—which; brahmaṇaḥ—of Brahma; viduḥ—know; rātrim—night; yuga-sahasra-antām—lasts one thousand yugas; te—they; ahaḥ-rātra-vidaḥ—those who know his day and night; janāḥ—people
Those people who know what day and night are, know the day of Brahma which ends in a thousand yugas [The four yugas (in the human worlds), viz Satya, Treta, Dwapara, and Kali are made up of 4,320,000 years. This period multiplied by a thousand constitutes one day of Brahma. His night also extends over a similar period. See M.S. and V.S.A.], and His night which also ends in a thousand yugas.
Commentaries and more translationsअव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे। रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके।।8.18।।
avyaktād vyaktayaḥ sarvāḥ prabhavantyahar-āgame rātryāgame pralīyante tatraivāvyakta-sanjñake
avyaktāt—from the unmanifested; vyaktayaḥ—the manifested; sarvāḥ—all; prabhavanti—emanate; ahaḥ-āgame—at the advent of Brahma’s day; rātri-āgame—at the fall of Brahma’s night; pralīyante—they dissolve; tatra—into that; eva—certainly; avyakta-sanjñake—in that which is called the unmanifest
With the coming of day, all manifested things emerge from the Unmanifest, and when night comes, they merge into that which is called the Unmanifested.
Commentaries and more translationsभूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते। रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे।।8.19।।
bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate rātryāgame ’vaśhaḥ pārtha prabhavatyahar-āgame
bhūta-grāmaḥ—the multitude of beings; saḥ—these; eva—certainly; ayam—this; bhūtvā bhūtvā—repeatedly taking birth; pralīyate—dissolves; rātri-āgame—with the advent of night; avaśhaḥ—helpless; pārtha—Arjun, the son of Pritha; prabhavati—become manifest; ahaḥ-āgame—with the advent of day
O son of Prtha, after being born again and again, that very multitude of beings disappears of its own accord at the approach of night. It comes to life again at the approach of day.
Commentaries and more translationsपरस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः। यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति।।8.20।।
paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ yaḥ sa sarveṣhu bhūteṣhu naśhyatsu na vinaśhyati
paraḥ—transcendental; tasmāt—than that; tu—but; bhāvaḥ—creation; anyaḥ—another; avyaktaḥ—unmanifest; avyaktāt—to the unmanifest; sanātanaḥ—eternal; yaḥ—who; saḥ—that; sarveṣhu—all; bhūteṣhu—in beings; naśhyatsu—cease to exist; na—never; vinaśhyati—is annihilated
But distinct from that Unmanifested is the other eternal, unmanifest Reality, who does not get destroyed when all beings are destroyed.
Commentaries and more translationsअव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्। यं प्राप्य न निवर्तन्ते तद्धाम परमं मम।।8.21।।
avyakto ’kṣhara ityuktas tam āhuḥ paramāṁ gatim yaṁ prāpya na nivartante tad dhāma paramaṁ mama
avyaktaḥ—unmanifest; akṣharaḥ—imperishable; iti—thus; uktaḥ—is said; tam—that; āhuḥ—is called; paramām—the supreme; gatim—destination; yam—which; prāpya—having reached; na—never; nivartante—come back; tat—that; dhāma—abode; paramam—the supreme; mama—my
They call Him who has been mentioned as the Unmanifested, the Immutable, the supreme Goal. That is the supreme abode of Mine, from which they do not return once they reach it.
Commentaries and more translationsपुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया। यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्।।8.22।।
puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayā yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam
puruṣhaḥ—the Supreme Divine Personality; saḥ—he; paraḥ—greatest; pārtha—Arjun, the son of Pritha; bhaktyā—through devotion; labhyaḥ—is attainable; tu—indeed; ananyayā—without another; yasya—of whom; antaḥ-sthāni—situated within; bhūtāni—beings; yena—by whom; sarvam—all; idam—this; tatam—is pervaded
O son of Prtha, that supreme Person—in whom all beings are included and by whom all this is pervaded—is indeed reached through one-pointed devotion.
Commentaries and more translationsयत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः। प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ।।8.23।।
yatra kāle tvanāvṛittim āvṛittiṁ chaiva yoginaḥ prayātā yānti taṁ kālaṁ vakṣhyāmi bharatarṣhabha
yatra—where; kāle—time; tu—certainly; anāvṛittim—no return; āvṛittim—return; cha—and; eva—certainly; yoginaḥ—a yogi; prayātāḥ—having departed; yānti—attain; tam—that; kālam—time; vakṣhyāmi—I shall describe; bharata-ṛiṣhabha—Arjun, the best of the Bharatas;
O best of the Bharata dynasty, I shall now speak of that time by which the yogis depart and attain the State of Non-return, and also the State of Return.
Commentaries and more translationsअग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्। तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः।।8.24।।
agnir jyotir ahaḥ śhuklaḥ ṣhaṇ-māsā uttarāyaṇam tatra prayātā gachchhanti brahma brahma-vido janāḥ
agniḥ—fire; jyotiḥ—light; ahaḥ—day; śhuklaḥ—the bright fortnight of the moon; ṣhaṭ-māsāḥ—six months; uttara-ayanam—the sun’s northern course; tatra—there; prayātāḥ—departed; gachchhanti—go; brahma—Brahman; brahma-vidaḥ—those who know the Brahman; janāḥ—persons;
Fire, light, daytime, the bright fortnight, the six months of the northern solstice—by following this path, persons who are knowers of Brahman attain Brahman when they die.
Commentaries and more translationsधूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्। तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते।।8.25।।
dhūmo rātris tathā kṛiṣhṇaḥ ṣhaṇ-māsā dakṣhiṇāyanam tatra chāndramasaṁ jyotir yogī prāpya nivartate
dhūmaḥ—smoke; rātriḥ—night; tathā—and; kṛiṣhṇaḥ—the dark fortnight of the moon; ṣhaṭ-māsāḥ—six months; dakṣhiṇa-ayanam—the sun’s southern course; tatra—there; chāndra-masam—lunar; jyotiḥ—light; yogī—a yogi; prāpya—attain; nivartate—comes back;
Following this Path, the yogi, having reached the lunar light, returns, smoke, night, as also the dark fortnight and the six months of the Southern solstice.
Commentaries and more translationsशुक्लकृष्णे गती ह्येते जगतः शाश्वते मते। एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः।।8.26।।
śhukla-kṛiṣhṇe gatī hyete jagataḥ śhāśhvate mate ekayā yātyanāvṛittim anyayāvartate punaḥ
śhukla—bright; kṛiṣhṇe—dark; gatī—paths; hi—certainly; ete—these; jagataḥ—of the material world; śhāśhvate—eternal; mate—opinion; ekayā—by one; yāti—goes; anāvṛittim—to non return; anyayā—by the other; āvartate—comes back; punaḥ—again
These two paths of the world, which are white and black, are indeed considered eternal. Through one, a person goes to the state of non-return; through the other, they return again.
Commentaries and more translationsनैते सृती पार्थ जानन्योगी मुह्यति कश्चन। तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन।।8.27।।
naite sṛitī pārtha jānan yogī muhyati kaśhchana tasmāt sarveṣhu kāleṣhu yoga-yukto bhavārjuna
na—never; ete—these two; sṛitī—paths; pārtha—Arjun, the son of Pritha; jānan—knowing; yogī—a yogi; muhyati—bewildered; kaśhchana—any; tasmāt—therefore; sarveṣhu kāleṣhu—always; yoga-yuktaḥ—situated in Yog; bhava—be; arjuna—Arjun
O son of Prtha, no yogi—one steadfast in meditation—whosoever has known these two courses becomes deluded. Therefore, O Arjuna, be steadfast in yoga at all times.
Commentaries and more translationsवेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्। अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम्।।8.28।।
vedeṣhu yajñeṣhu tapaḥsu chaiva dāneṣhu yat puṇya-phalaṁ pradiṣhṭam atyeti tat sarvam idaṁ viditvā yogī paraṁ sthānam upaiti chādyam
vedeṣhu—in the study of the Vedas; yajñeṣhu—in performance of sacrifices; tapaḥsu—in austerities; cha—and; eva—certainly; dāneṣhu—in giving charities; yat—which; puṇya-phalam—fruit of merit; pradiṣhṭam—is gained; atyeti—surpasses; tat sarvam—all; idam—this; viditvā—having known; yogī—a yogi; param—Supreme; sthānam—Abode; upaiti—achieves; cha—and; ādyam—original
Having known this, the yogi transcends all the results of righteous deeds declared in the Vedas, sacrifices, austerities, and charities, and reaches the primordial, supreme state.
Commentaries and more translationsChapter 8: Akshara Brahma Yoga अक्षरब्रह्मयोग