THE HOLY GITA
CHAPTER NUMBER 08
AKSHARA BRAHMA YOGA OR THE YOGA OF THE IMPERISHABLE BRAHMAN:
VERSE NUMBER 27
Text in Transliteration:
Nai’te srtee paartha jaanan yogee muhyati kaschana
Tasmaat sarveshu kaaleshu yogayukto bhavaa ‘rjuna
Text in English:
Knowing these two paths, O Partha, no yogi is deluded. Therefore, O Arjuna, be steadfast in yoga, at all times.
COMMENTARY BY SWAMI SIDBHAVANANDA:
As living the embodied life is a constant process, the practice of yoga also should be an interminable effort. All the activities in life may be transformed into the several aspects of yoga. In doing so the yogi pursues the path of light.
SRI RAMAKRISHNA AS QUOTED BY SWAMI SIDBHAVANANDA:
In whatever direction the ship may sail, the needle of the compass in it ever points to the north. Similar to it, let the mind of the devotee be ever fixed on the lotus feet of the Lord, irrespective of his occupation.
COMMENTARY BY DR.S.RADHAKRISHNAN:
Whatever work you undertake, do not lose the thought of the Eternal.
COMMENTARY BY SWAMI SIVANANDA:
Knowing the nature of the two paths and the consequences they lead to, a Yogi never loses his discrimination. The yogi who knows that the path of the gods or the path of light leads to Moksha (gradual liberation), and the path of darkness to Samsara or the world or region of birth and death, is no longer deluded. Knowledge of these two paths serves as a compass or a beacon light to guide the Yogi’s steps at every moment. He strives to stick to the path of light.
Comments by the blogger:
In this verse, Arjuna is addressed by the Lord as “O Arjuna” and “O Partha”
Partha means the son of Pritha or Kunti. In other words, an average ordinary man born of the womb of a woman. Why Partha is used in the first part of the verse? Because Arjuna has not taken to the path of yoga consciously. That he is a devotee and as such a Yogi of Devotion. But in the earlier chapter, the Lord wanted him to do Meditation and thus become a yogi. These two paths were not known to Arjuna till Lord Master delineated them. So he is called Partha.
In the second part of the verse, the incomparable disciple is addressed as Arjuna which means “the pure in nature” according to the list of names and their meaning given by Swami Sidbhavananda at the end of his book. The Lord means by Arjuna that “Since you are pure in mind you can practise what I am going to say. And that is “be steadfast in yoga, at all times.”
That apart, these two paths of light and darkness are paths of knowledge and ignorance. Therefore we are called upon to be pure in mind and that would make us steadfast in yoga, at all time. Here knowledge is yoga. The knowledge of the imperishable Brahman is Yoga. If we are steadfast in the knowledge of the Brahman, and the knowledge of the two paths we can be steadfast in yoga at all times.
Simple chanting of His or Her name and devotion of unflinching faith in Him makes us a Yogi. We should never forget that. The word Yoga is variously used in various contexts in Gita. If we can be called a Yogi in one context, that would be enough and it would be up to us then to be steadfast in that path of yoga. For example, if we are the Yogis of Devotion then we must be steadfast in that Yoga. We need not qualify as Yogi in all contexts the term is used.
Daily chanting of His or Her Name is the easiest way to be tethered to the Ultimate Almighty. Then daily prayer in the morning and the evening or night. Then development of a mentality whereby we get automatically see our Ishta Moorthy or Titular Deity alone in all beings and non-beings. This will do for us and will guide us throughout our life.
When a new situation arises we should rub it as gold articles are rubbed to the black stone, to find out if it is validated. This has been a long practice of mine. Since Hinduism is held by crippling superstitions, any belief should be compared with the teachings of the Gita. Devotion does not mean abject fear of God. That itself is a superstition. The Lord is our master and a father or mother. Abject fear of God would come between us and a pure and scintillating devotion. The devotee is a favourite son or daughter of God. So we must not entangle ourselves in superstitions. For example, I heard in a discourse of general nature by a lady that it is wrong to rub one foot over the other in washing the feet, and we should always use our hands to cleanse the feet. This was some ten years ago. I immediately rubbed the tatva or thought with the black stone, Gita in my mind. and I found out the discoursing lady was simply dishing out a rank superstition. Like that, in a TV speech a person was telling that in going to the temple, we should not stand in direct line to the idol. Because every devotee would be trying to shift their hardships over to the Lord through prayer and the Lord would simply be sending them out and if we happen to be standing in front of the idol, that persons hardships and miseries would come to fill our life! Compare this kind of everyday observation of superstitions with your knowledge of Gita and you would be able to tell if it was just a superstition or a considered thought worth following. Knowledge of Gita gives you the strength of character and an inner happiness and contentment. We need not treat others as low, and slight them because he or she is filled with the Lord only. But we are justified in the contentment and inner happiness that a knowledge of Gita gives.
So knowledge is strength and ignorance breeds FEAR!
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