Bhagavad Gita Chapter 8, Verse 23

English Translation

O best of the Bharata dynasty, I shall now speak of that time by departing at which the yogis attain the State of Non-return, and also (of the time by departing at which they attain) the State of Return.

Detailed Commentary

Being freed from bondage while still alive is called *sadyomukti*. That is, those who attain God here itself, who develop unswerving devotion and unalloyed love for God, achieve the highest perfection here itself. Other *sādhakas*, due to some subtle *vāsanā*, go to *Brahmaloka* and are progressively liberated along with Brahmāji; their liberation is called *kramamukti*. Those who go to *Brahmaloka* or other such realms merely for enjoyment, return again. This is called *punarāvr̥tti*. The description of *sadyomukti* has already been given in the fifteenth verse, but the description of *kramamukti* and *punarāvr̥tti* remains. Therefore, to describe these two, the Lord begins the next section. 'Yatra kāle tv anāvr̥ttim āvr̥ttiṁ... vakṣyāmi bharatarṣabha' -- Here, the indeclinable particle 'tu' (त्व) has been used to refer to the subject previously left out. The word 'kāla' (काल) here should be taken to denote the path by which the deity presiding over time leads those on the upward path; because in verses twenty-six and twenty-seven, this same word 'kāla' has been referred to by the synonymous words 'gati' (गति) and 'sr̥ti' (सृति), meaning path. The implication of saying 'anāvr̥ttim āvr̥ttim' is that only those with unveiled knowledge go to *anāvr̥tti* (non-return), and only those with veiled knowledge go to *āvr̥tti* (return). Those who have turned away from worldly objects and enjoyments and turned towards the Supreme Self are those with unveiled knowledge; that is, their knowledge (*viveka*) is not covered, but awakened. Therefore, they proceed on the path of *anāvr̥tti*, from where there is no return. Due to being free from desire (*niṣkāma bhāva*), light, i.e., discrimination (*viveka*), predominates on their path. Those men who possess attachment, desire, and possessiveness for worldly objects and enjoyments, and who have turned away from their true Self and from the Supreme Self, are those with veiled knowledge; that is, their knowledge (*viveka*) is covered. Therefore, they proceed on the path of *āvr̥tti*, from where they must return to the cycle of birth and death. Due to being driven by desire (*sakāma bhāva*), darkness, i.e., non-discrimination (*aviveka*), predominates on their path. The term 'caiva' (चैव) here is used to include even those *yogabhrashṭas* (fallen yogis) in the path of return, whose aim is to attain the Supreme Self, but who, due to some partial *vāsanā* within, become disturbed in mind at the time of death, attain meritorious realms (realms of enjoyment), and then return from there. Here, the term 'yoginaḥ' (योगिनः) is used for both *niṣkāma* (desireless) and *sakāma* (desirous) individuals. Relation -- Now, among these two, the *Śukla Mārga* (bright path), that is, the path of non-return, is described first.