Bhagavad Gita - Chapter 8 - Shloka (Verse) 28

व्याख्या--'वेदेषु यज्ञेषु तपःसु ৷৷. स्थानमुपैति चाद्यम्'--यज्ञ, दान, तप, तीर्थ, व्रत आदि जितने भी शास्त्रीय उत्तम-से-उत्तम कार्य हैं और उनका जो फल है, वह विनाशी ही होता है। कारण कि जब उत्तम-से-उत्तम कार्यका भी आरम्भ और समाप्ति होती है, तो फिर उस कार्यसे उत्पन्न होनेवाला फल अविनाशी कैसे हो सकता है? वह फल चाहे इस लोकका हो, चाहे स्वर्गादि भोग-भूमियोंका हो, उसकी नश्वरतामें किञ्चिन्मात्र भी फरक नहीं है। जीव स्वयं परमात्माका अविनाशी अंश होकर भी विनाशी पदार्थोंमें फँसा रहे, तो इसमें उसकी अज्ञता ही मुख्य है। अतः जो मनुष्य तेईसवें श्लोकसे लेकर छब्बीसवें श्लोकतक वर्णित शुक्ल और कृष्णमार्गके रहस्यको समझ लेता है, वह यज्ञ, तप, दान आदि सभी पुण्यफलोंका अतिक्रमण कर जाता है। कारण कि वह यह समझ लेता है कि भोग-भूमियोंकी भी आखिरी हद जो ब्रह्मलोक है, वहाँ जानेपर भी लौटकर पीछे आना पड़ता है; परन्तु भगवान्को प्राप्त होनेपर लौटकर नहीं आना पड़ता (8। 16); और साथ-साथ यह भी समझ लेता है कि मैं तो साक्षात् परमात्माका अंश हूँ तथा ये प्राकृत पदार्थ नित्य-निरन्तर अभावमें, नाशमें जा रहे हैं, तो फिर वह नाशवान् पदार्थोंमें, भोगोंमें न फँसकर भगवान्के ही आश्रित हो जाता है। इसलिये वह आदिस्थान (टिप्पणी प0 480) परमात्माको प्राप्त हो जाता है, जिसको इसी अध्यायके इक्कीसवें श्लोकमें 'परमगति' और 'परमधाम' नामसे कहा गया है।नाशवान् पदार्थोंके संग्रह और भोगोंमें आसक्त हुआ मनुष्य उस आदिस्थान परमात्मतत्त्वको नहीं जान सकता। न जाननेकी यह असामर्थ्य न तो भगवान्की दी हुई है, न प्रकृतिसे पैदा हुई है और न किसी कर्मका फल ही है अर्थात् यह असामर्थ्य किसीकी देन नहीं है; किन्तु स्वयं जीवने ही परमात्मतत्त्वसे विमुख होकर इसको पैदा किया है। इसलिये यह स्वयं ही इसको मिटा सकता है। कारण कि अपने द्वारा की हुई भूलको स्वयं ही मिटा सकता है और इसको मिटानेका दायित्व भी स्वयंपर ही है। इस भूलको मिटानेमें यह जीव असमर्थ नहीं है, निर्बल नहीं है, अपात्र नहीं है। केवल संयोगजन्य सुखकी लोलुपताके कारण यह अपनेमें असामर्थ्यका आरोप कर लेता है और इसीसे मनुष्यजन्मके महान् लाभसे वञ्चित रह जाता है। अतः मनुष्यको संयोगजन्य सुखकी लोलुपताका त्याग करके मनुष्यजन्मको सार्थक बनानेके लिये नित्य-निरन्तर उद्यत रहना चाहिये।छठे अध्यायके अन्तमें भगवान्ने पहले योगीकी महिमा कही और पीछे अर्जुनको योगी हो जानेकी आज्ञा दी (6। 46); और यहाँ भगवान्ने पहले अर्जुनको योगी होनेकी आज्ञा दी और पीछे योगीकी महिमा कही। इसका तात्पर्य है कि छठे अध्यायमें योगभ्रष्टका प्रसङ्ग है, और उसके विषयमें अर्जुनके मनमें सन्देह था कि वह कहीं नष्ट-भ्रष्ट तो नहीं हो जाता? इस शङ्काको दूर करनेके लिये भगवान्ने कहा कि 'कोई किसी तरहसे योगमें लग जाय तो उसका पतन नहीं होता। इतना ही नहीं, इस योगका जिज्ञासुमात्र भी शब्दब्रह्मका अतिक्रमण कर जाता है।' इसलिये योगीकी महिमा पहले कही और पीछे अर्जुनके लिये योगी होनेकी आज्ञा दी। परन्तु यहाँ अर्जुनका प्रश्न रहा कि नियतात्मा पुरुषोंके द्वारा आप कैसे जाननेमें आते हैं? इस प्रश्नका उत्तर देते हुए भगवान्ने कहा कि 'जो सांसारिक पदार्थोंसे सर्वथा विमुख होकर केवल मेरे परायण होता है, उस योगीके लिये मैं सुलभ हूँ', इसलिये पहले 'तू योगी हो जा' ऐसी आज्ञा दी और पीछे योगीकी महिमा कही।

योगका माहात्म्य सुन --, इनको जानकर अर्थात् इन सात प्रश्नोंके निर्णयद्वारा कहे हुए रहस्यको यथार्थ समझकर और उसका अनुष्ठान करके योगी पुरुष भलीभाँति पढ़े हुए वेद श्रेष्ठ गुणोंसहित सम्पादन किये हुए यज्ञ भली प्रकार किये हुए तप और यथार्थ पात्रको दिये हुए दान इन सबका शास्त्रोंने जो पुण्यफल बतलाया है उस सबको अतिक्रम कर जाता है और आदिमें होनेवाले सबके कारणरूप परम श्रेष्ठ ऐश्वरपदको अर्थात् ब्रह्मको पा लेता है।

To increase faith, He praises Yoga — with "Listen" [referring to the verse introduction]. The 'properness' (samyaktva) of Vedic study implies the association with having pure hands, facing east, etc. The 'excellence' (sādguṇyam) of performance [of sacrifices] implies being endowed with limbs and subsidiary parts. The 'well-practiced' nature of austerities implies being preceded by the concentration of mind and intellect. And the 'properness' of charity implies conformity with place, time, and recipient.

Regarding "knowing this" (idaṃ viditvā), he clarifies the meaning of the word 'this' (idam) itself — with "Seven" (sapta), etc. Although in the passage beginning "What is that Brahman," regarding "How and who is Adhiyajna here," due to appearance, some have stated there are two questions, yet upon reviewing the answers, the impression of duality does not exist; and because the two words 'cha' (and) are restricted to intend a difference in mode/kind, the count of 'Seven' is not contradicted.

And this 'knowing' is not merely superficial (āpātikam), but extends up to practice; he states this with "Properly" (samyag). The Yogi currently under discussion, steadfast in meditation, is spoken of. 'Aishvarya' (Lordship/Opulence) is the Supreme Abode of Vishnu. "In this rests everything entirely" — thus it is the 'Place' (sthāna). The purport is that through the practice of Yoga, the fruit characterized as Liberation, which surpasses all fruits without exception, can be attained gradually.

Thus, by this answering of the seven questions while showing the path of Yoga, the meaning of the word 'Tat' (That) has been explained as the object of meditation.

To increase faith, He makes one hear the greatness of Yoga. "In the Vedas properly studied." The 'properness' of study implies the association with having pure hands, facing east, being subservient to the Guru, observing celibacy, etc. "In sacrifices" — [performed] with faith and accompanied by limbs and subsidiary parts. "In austerities" — stated in scriptures, 'well-practiced' with faith and concentration of mind, intellect, etc. "In charities" — like Tulapurusha etc., 'properly given' with faith in the right place, time, and recipient. Whatever "fruit of merit" — the fruit of merit (punya) i.e., Dharma — such as heaven, sovereignty, etc., is declared by the scripture; he "transcends" (atyeti) — goes beyond. "All that" (tat sarvam) — knowing 'this' which was stated through the exposition of the previously mentioned seven questions, and determining it up to the point of proper practice, and for the sake of practice — the "Yogi," i.e., one steadfast in meditation, not only transcends that but also "attains" (upaiti), i.e., reaches, the Supreme, most excellent, Divine "Place" (sthānam), the Primeval, the Cause of all.

The meaning is that he attains Brahman alone, the cause of all.

Thus, by this chapter, the meaning of the word 'Tat' (That) has been explained as the object of meditation.

Again, to increase faith, He praises Yoga — with "Vedeshu," etc.

Upon the Vedas being properly studied; upon sacrifices and austerities being properly performed; and upon charities being properly given; whatever 'merit' and 'its fruit' there is — the fruit of merit — which is declared in the scriptures when all these are combined; the Yogi "transcends" (atyeti), i.e., goes beyond, all that. The meaning is that he attains the world of the Effect Brahman (Kārya-brahma-loka).

Having done what? "Knowing this" (idaṃ viditvā) — meaning, knowing and practicing the previously mentioned worship.

And what after that? To this He says — He "attains" (upaiti), i.e., reaches, the "Place" which is the Attributeless (Nirvishesha) Brahman; and [this happens] gradually (kramena); this is the meaning. It is "Primeval" (ādyam), not created by anyone.

Thus, by this chapter, the meaning of the word 'Tat' (That) as the object of meditation has been explained. In the next chapter, He will explain Brahman as the object of Knowledge (Jñeyam).

Whatever fruit is specified in the study of the Vedas—Rig, Yajur, Sama, and Atharva—and in sacrifices, austerities, charity, etc., and in all meritorious acts; knowing this greatness of the Lord described in the two chapters, he surpasses all that—due to the excess of bliss in this knowledge, he considers all that as mere straw.

And becoming a Yogi and a Jnani (knower), he attains the Supreme Primal Abode attainable by the Jnanis.

He concludes the meaning of the chapter—which is the determination of the meaning of the eight questions—along with its fruit, with 'vedeshu' etc.

Whatever meritorious fruit is instructed in the scriptures regarding the Vedas through study etc., regarding sacrifices through performance etc., regarding austerities through emaciating the body etc., and regarding charities through offering to worthy recipients etc.—he surpasses all that; he attains the opulence of Yoga which is superior even to that.

Having done what? Having known this Truth stated through the determination of the meaning of the eight questions; and then, becoming a Yogi—a Knower—he attains the Supreme, Excellent, Primal Abode which is the root of the universe—the Supreme Abode of Vishnu.

By the general instruction 'knowing this' (idam viditva) and due to the lack of specificity, the meaning of the two chapters constituting a single topic is grasped; with this intent, he says 'atha' etc. 'Vedeshu' (in the Vedas) is also taken as a cause of fruit like sacrifices, and not as the expounder (text), because otherwise, it would lead to the restriction of the subject matter to things other than the fruits of sacrifices etc.

And the bestowal of fruits like destruction of sins by the study of Vedas is established by Shruti. If taken as the expounder of fruits of sacrifices etc., then since the meaning of the presented two chapters is also the meaning of the Vedas, there would be a restriction from that too. Keeping all this in mind, 'Vedabhyasa' (practice/study of Vedas) is said.

In 'dane cha', the particle 'cha' (and) is to show the inclusion of what has not been mentioned; hence the word 'prabhriti' (etc.) is used. In 'punya phalam', the general reference to sacrifices etc. by the word 'punya' (merit) as an adjective to the fruit is to demonstrate the praiseworthiness of the fruit; with this intent, 'punyeshu' is stated as the substantive for sacrifices etc.

'Adhyayadvayoditam bhagavanmahatmyam' (The greatness of the Lord declared in the two chapters)—Indeed, the greatness of the Lord was commenced at the beginning of the seventh chapter; everything else is said in connection with that; this is the purport.

'Param sthanam upaiti' (attains the Supreme Abode)—since the direct fruit achievable by the practice of Yoga is being stated separately, if the previous part referred to the same, there would be repetition (tautology); and if the intention was obtaining greater meritorious fruit, it would lead to 'lakshita-lakshana' (indirect indication of an indication). Even if it refers merely to the cessation of Samsara, the word 'punya-phalam' would have to imply the fruit of sins as well. 'Tat sarvam atyeti' (he surpasses all that)—this refers to the detachment (Vairagya) rooted in that discrimination.

The knowledge of the surpassing fruit is indeed the cause for thirstlessness (detachment) for other fruits, by the maxim 'pleasure of mind comes from lack of exertion'; with this intent, he says 'etad-vedana' (knowledge of this). To show that the knowledge of the Lord's greatness is the cause for attaining the Supreme Abode through the door of specific knowledge mentioned before, the word 'Yogi' is used; with this intent, 'jnani cha bhutva' (and becoming a Knower) is said.

'Paratvam' (Supremacy) is by place, time, association, etc., as per texts like 'Sun-colored, beyond darkness', 'In that Imperishable Supreme Sky', 'The Divine Abode, ageless and immeasurable', 'These are indeed hells, O dear one, compared to the Abode of the Supreme Self'. 'Adyam' means beginningless. The interpretation by others (Shankara) that 'it means existing in the beginning, the Cause, Brahman' is improper because it conflicts with the word 'sthanam' (Abode/Place).

—Thus ends the eighth chapter in the Tatparyachandrika, the commentary on the Srimad Bhagavad Gita Bhashya, in the works of Srimad Venkatanatha Vedantacharya, the lion among poets and logicians and master of all systems.

यहाँ भगवान् श्रीकृष्ण इस पर बल देते हैं कि जिस पुरुष में कुछ मात्रा में भी योग्यता है उसको ध्यान का अभ्यास करना चाहिए क्योंकि शास्त्रों में वेदाध्ययन यज्ञ तप और दान को करने में जो पुण्य फल कहा गया है उस फल को योगी प्राप्त करता है। इतना ही नहीं भगवान् विशेष रूप से बल देकर कहते हैं कि योगी उन फलों का उल्लंघन कर जाता है अर्थात् सर्वोच्च फल को प्राप्त होता है। ध्यानाभ्यास द्वारा व्यक्तित्व का संगठन उपर्युक्त यज्ञादि साधनों की अपेक्षा लक्षगुना अधिक सरलता एवं शीघ्रता से हो सकता है किन्तु यहाँ यह मानकर चलते हैं कि ध्यान के साधक में आवश्यक मात्रा में विवेक और वैराग्य दोनों ही हैं। सतत नियमपूर्वक ध्यान करने से इनका भी विकास हो सकता है।इस प्रकार जब योगी ध्यान साधना से निष्काम कर्म एवं उपासना का फल प्राप्त करता है और ध्यान की निरन्तरता बनाये रखता है तो वह सफलता के उच्चतर शिखर की ओर अग्रसर होता हुआ अन्त में इस आद्य अक्षर पुरुष स्वरूप मेरे परम धाम को प्राप्त होकर पुनः संसार को नहीं लौटता।conclusionँ़ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे अक्षरब्रह्मयोगो नाम अष्टमोऽध्याय।।इस प्रकार श्रीकृष्णार्जुनसंवाद के रूप में ब्रह्मविद्या और योगशास्त्र स्वरूप श्रीमद्भगवद्गीतोपनिषद् का अक्षरब्रह्मयोग नामक आठवां अध्याय समाप्त होता है।अक्षरब्रह्मयोग का अर्थ है अक्षरब्रह्म की प्राप्ति का मार्ग । इस अध्याय के प्रारम्भ में अर्जुन द्वारा किये गये प्रश्नों का उत्तर देने के पश्चात् अपनी दिव्य प्रेरणा से प्रेरित होकर भगवान् श्रीकृष्ण ने प्रयाणकाल में परम पुरुष का स्मरण करने वालों को अनन्त की प्राप्ति कैसे होती है इसका वर्णन किया है और अर्जुन को ईश्वर स्मरण करते हुए जीवनसंघर्षों की चुनौतियों का कुशलता से सामना करने का उपदेश दिया है।

'Vedeshu' etc. 'Atyeti' means he overpowers/surpasses, because all impressions of actions (karma-samskaras) are rendered fruitless by the remembrance of the Lord.

And upon the complete exhaustion of all karma, he attains Supreme Shiva with ease.

Again, to increase faith, He praises Yoga—

'Vedeshu', meaning in the Vedas studied properly with Kusha grass in hand, facing east, subservient to the Guru, etc.; 'Yajneshu', meaning in sacrifices performed properly with faith along with their main and subsidiary parts; 'Tapassu', meaning in austerities performed properly according to scriptures with concentration of mind and intellect and with faith; 'Daneshu', meaning in charities like Tula-dana etc. given properly with faith according to place, time, and recipient; whatever 'punya-phalam'—fruit of merit, i.e., of Dharma, like heaven and sovereignty—is indicated by the scripture;

'atyeti'—he surpasses all that. (How?) Having known 'idam'—this Truth described through the exposition of the aforementioned seven questions; and having ascertained it up to proper practice and having practiced it; the 'Yogi'—devoted to meditation—

not only surpasses that, but also 'upaiti'—attains and realizes—the 'Param' (Supreme/Excellent), Divine, 'Adyam' (Primal/Cause of all) Abode. Meaning, he attains Brahman, the Cause of all, Itself.

Thus, by this chapter, the entity 'Tat' (That) has been explained as the object of meditation.

Thus, having spoken the answers to the eight questions, and having stated the attainment of the Yogi possessed of this knowledge at all times, He concludes—'Vedeshu' etc. In the Vedas, i.e., by study etc.; in sacrifices, i.e., by performance of Yajna etc.; in austerities, i.e., by enduring hardship through supreme heat/pain; in charities, i.e., by Tula-dana etc.; whatever fruit of merit is specified—meaning stated; he 'abhyeti'—attains (or surpasses) all that fruit having known 'idam'—the meaning of this entire chapter. And even more than that—the 'Yogi', being engaged in My Yoga—'upaiti' (attains) near Me the 'Param' (Supreme) i.e., the form of My service, 'Adyam' (Primal) i.e., the form of the cause of all, consisting of My feet; this is the purport.

Union with the Supreme Person is attained by devotees only through pure devotion to the Self; that has been stated here in the eighth chapter by Lord Krishna. (1)

How the union of Jivas with the Great Person takes place, that has been stated compassionately by Lord Krishna to Partha in that eighth chapter. (2)

—Thus ends the eighth chapter in Shri-Bhagavad-gita-amrita-tarangini.

'Vedeshu'—in the Vedas studied well; 'yajneshu cha'—and in sacrifices performed with excellence; 'tapassu cha'—and in austerities well-practiced; 'daneshu cha'—and in charities given well; 'yat'—whatever; meaning whatever fruit of merit is indicated by the scripture in these; 'atyeti'—he goes beyond (surpasses) all that multitude of fruits.

'Idam viditva'—having known this, i.e., having well ascertained and practiced the meaning stated through the determination of the seven (or eight) questions, the Yogi 'upaiti'—attains—the 'Param'—excellent, Divine Abode. 'Adyam'—that which exists in the beginning, the Cause, meaning Brahman.

—Thus ends the eighth chapter in the Srimad Bhagavad Gita Bhashya composed by Srimat Shankara Bhagavat, the disciple of Srimat Govinda Bhagavatpujyapada, the teacher of Paramahamsa Parivrajakas.

Thus, the Yoga of contemplation on the Great Person has been stated for the composure of the mind and for detachment; He states its fruit—'Vedeshu' etc.

Whatever fruit of merit is specified in all Vedas etc.—whether of this world or the next, in the form of food, cattle, sons, sovereignty, etc.—he 'atyeti' (surpasses) even that.

When detachment arises regarding them, he goes beyond them; the Yogi does not desire them again. Having known 'tat sarvam idam'—that Truth stated in the eighth chapter through the determination of the meaning of the eight questions—he attains the 'Param' (Excellent), 'Adyam' (Primal, root of the universe) Abode—the Abode of the Lord.

That is the distinct fruit for the four types of Yogis of the Lord. In this chapter, it has been stated according to eligibility for the knower of the Yoga of the Lord. (1)

वेदेषु in the Vedas? यज्ञेषु in sacrifices? तपःसु in austerities? च and? एव also? दानेषु in gifts? यत् whatever? पुण्यफलम् fruit of merit? प्रदिष्टम् is declared? अत्येति goes beyond? तत् that? सर्वम् all? इदम् this? विदित्वा having known? योगी the Yogi? परम् Supreme? स्थानम् abode? उपैति attains? च and? आद्यम् primeval (first? ancient).Commentary The glory of Yoga is described in this verse. Whatever meritorious effect is declared in the scriptures to accrue from the proper study of the Vedas? from the performance of sacrifices properly? from the practice of austerities -- above all these rises the Yogi who rightly understands and follows the teaching imparted by Lord Krishna in His answers to the seven estions put by Arjuna? and who meditates on Brahman. He attains to the Supreme Abode of Brahman Which existed even in the beginning (primeval)? and is the first or ancient.Idam Viditva Having known this. Having known properly the answers given by the Lord to the seven estions put by Arjuna at the beginning of this chapter.(This chapter is known by the name Abhyasa Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the eighth discourse entitledThe Yoga of the Imperishable Brahman. ,

Viditva, having known; idam, this-having fully ascertained and practised what was spoken in the course of determining the answers to the seven estions (put by Arjuna in verse 1 and 2); the yogi atyeti, transcends, goes beyond; tat sarvam, all those; punya-phalam, results of righteous deeds, aggregate of rewards; yat, that are; pradistam, declared by the scriptures; with regard to these,viz vedesu, with regard to teh Vedas which have been properly [Sitting facing eastward after having washed one's hands, face, etc.] studied; yajnesu, with regard to sacrifices performed together with their accessories; tapahsu, with regard to austerities practised correctly [With concentrated mind, intellect, etc.]; ca eva, and also; danesu, with regard to charities rightly [Taking into consideration place, time and fitness of the recipient.] given; and upaiti, he reaches; the param, supreme; sthanam, State of God; adyam, which is primordial, the Cause that existed in the beginning, i.e. Brahman.

Whatever fruit is said to accrue for meritorious actions in the form of the regular study of the Vedas Rg, Yajus, Saman and Atharvan as also for the performance of sacrifices, austerities, gifts - all these does not transcend on knowing this, namely the greatness of the Lord as taught in the two chapters (7 and 8). By immense joy arising from the knowledge of this, he regards all these results as negligible as straw. Be being a Yogin, viz., a Jnanin, he reaches the supreme, primal abode which is without beginning and is attainable by such a Jnanin.