वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्।।8.28।।
।।8.28।।योगी इसको (शुक्ल और कृष्णमार्गके रहस्यको) जानकर वेदोंमें यज्ञोंमें तपोंमें तथा दानमें जोजो पुण्यफल कहे गये हैं उन सभी पुण्यफलोंका अतिक्रमण कर जाता है और आदिस्थान परमात्माको प्राप्त हो जाता है।
।।8.28।। योगी पुरुष यह सब (दोनों मार्गों के तत्त्व को) जानकर वेदाध्ययन यज्ञ तप और दान करने में जो पुण्य फल कहा गया है उस सबका उल्लंघन कर जाता है और आद्य (सनातन) परम स्थान को प्राप्त होता है।।
।।8.28।। व्याख्या -- वेदेषु यज्ञेषु तपःसु ৷৷. स्थानमुपैति चाद्यम् -- यज्ञ दान तप तीर्थ व्रत आदि जितने भी शास्त्रीय उत्तमसेउत्तम कार्य हैं और उनका जो फल है वह विनाशी ही होता है। कारण कि जब उत्तमसेउत्तम 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 भोगभूमियोंका 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 भोगभूमियोंकी 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 साथसाथ यह भी समझ लेता है कि मैं तो साक्षात् परमात्माका अंश हूँ तथा ये प्राकृत पदार्थ नित्यनिरन्तर 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 नित्यनिरन्तर 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 नष्टभ्रष्ट 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।इस प्रकार ँ़ तत् सत् -- इन भगवन्नामोंके उच्चारणपूर्वक ब्रह्मविद्या और योगशास्त्रमय श्रीमद्भगवद्गीतोपनिषद्रूप श्रीकृष्णार्जुनसंवादमें अक्षरब्रह्मयोग नामक आठवाँ अध्याय पूर्ण हुआ।।8।। ,
।।8.28।। 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।
8.28 Having known this, the yogi transcends all those results of rigtheous deeds that are declared with regard to the Vedas, sacrifices, austerities and also charities, and he reaches the primordial supreme State.
8.28 Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts beyond all this goes the Yogi, having known this; and he attains to the Supreme Primeval (first or ancient) Abode.
8.28. Having understood all this, the Yogin goes beyond whatever fruit of merit is ordained [in the scriptures] in case the Vedas [are recited], the sacrifices [performed], the austerities [observed], and also gifts [donated]; and he goes to the Supreme Primeval Abode.
8.28 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. ,
8.28 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 ones 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.
8.28 Vedesu etc. He goes beyond : he humiliates, because he, by his [constant] remembrance of the Bhagavat, neutralizes all the mental impression of all the activities. When all the actions (their mental impressions) are destroyed, he easily attains the Supreme Siva.
8.28 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.
This verse relates the results of knowing what has been explained in this chapter. Surpassing (atyeti) all the results of other processes, the yogi, being a devotee, attains the best place, which is non-material (param) and eternal (adyam). The superiority of the devotees has been previously stated. In this chapter, the supreme position of the ananya bhakta among all devotees has been indicated.
The subject matter of this chapter which ascertained the meaning of the eight questions posed by Arjuna has beens concluded along with its results. Lord Krishna sums it up with the words tat sarvam punya-phalam meaning all those pious rewards. Whatever merit one receives from study of the Vedas, by the performance of yagna or propitiatory rites, by asceticism and penance, by charity and philanthropic activities. One who knows the glorious and pre-eminence of devotion to the Supreme Lord Krishna surpasses and transcends them all as well as whatever action is declared to be meritorious in the Vedic scriptures. Such a being reaches that state of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, that is superior to all. How does one achieve this? By clearly comprehending the intrinsic meaning of the answers expounded to these eight questions and subsequently become a yogi possessed of spiritual knowledge. Such a being assuredly attains the supreme destination which is the origin of all the worlds and has eternal association with the Supreme Lord. This eighth chapter explicitly explains an easy method of deliverance by the eight-fold path of astutely comprehending the purport of the eight question answered by Lord Krishna.
The one who has understood and assimilated the truth regarding the purport to Lord Krishnas unequivocal answers to Arjunas eight questions as well as the process of attaining it will never forget the Supreme Lord whether performing activities or not performing activities. Therefore it is stated in the Skanda Purana: Knowing the two paths which lead to the archi-adi the path of light, along with the process, the methodology and the implementation one will not be deluded in the knowledge of the supreme attainment. Now begins the summation. One who following these two paths by knowledge of the pre-eminent paramount position of the Supreme Lord realises the brahman or the spiritual substratum pervading all existence which is more meritorious than even study of the Vedas, attains the eternal abode of the Supreme Lord in association with Him.
Now the result of knowing the Vedic conclusion to this chapter and the previous chapter is being stated by Lord Krishna with the words vedesu yagnesu,tapahsu caiva danesu. vedesu is the study of the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda as well as all other Vedic scriptures. yagnesu is the performance of yagna or various Vedic ritualistic activities in propitiation tapahsu is engaging in tapasya or rigorous austerities and penance like extreme fasting danesu is giving charity and doing philanthropic works such as feeding the poor All these four activities give great merit but whatever merits are assigned in the Vedic scriptures for these pious activities they are all eclipsed and surpassed by that liberated being who knows the glorious pre-eminent position of the Supreme Lord as revealed by Lord Krishna in these two chapters. Such a being transcends in their very existence. This means that the bliss in realising the ultimate reality of the Supreme Lords paramount and exalted state in comparison makes the rewards appointed in the Vedas as insignificant as a blade of grass. To be a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, is assuredly achieved by this transcendence and such a one assuredly attains the ultimate goal in association with the Supreme Lord.
Now the result of knowing the Vedic conclusion to this chapter and the previous chapter is being stated by Lord Krishna with the words vedesu yagnesu,tapahsu caiva danesu. vedesu is the study of the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda as well as all other Vedic scriptures. yagnesu is the performance of yagna or various Vedic ritualistic activities in propitiation tapahsu is engaging in tapasya or rigorous austerities and penance like extreme fasting danesu is giving charity and doing philanthropic works such as feeding the poor All these four activities give great merit but whatever merits are assigned in the Vedic scriptures for these pious activities they are all eclipsed and surpassed by that liberated being who knows the glorious pre-eminent position of the Supreme Lord as revealed by Lord Krishna in these two chapters. Such a being transcends in their very existence. This means that the bliss in realising the ultimate reality of the Supreme Lords paramount and exalted state in comparison makes the rewards appointed in the Vedas as insignificant as a blade of grass. To be a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, is assuredly achieved by this transcendence and such a one assuredly attains the ultimate goal in association with the Supreme Lord.
Vedeshu yajneshu tapahsu chaivaDaaneshu yat punyaphalam pradishtam:Atyeti tatsarvam idam viditwaaYogee param sthaanamupaiti chaadyam.
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
