Bhagavad Gita Chapter 8, Verse 25

English Translation

Smoke, night, as also the dark fortnight and the six months of the Southern solstice-following this Path the yogi having reached the lunar light, returns.

Detailed Commentary

।।8.25।। Explanation — 'Dhūmo rātris tathā kṛṣṇaḥ... prāpya nivartate' — Just as the deity of light, Agni, holds sway over time and space, so too does Dhūma, the deity of darkness. The deity of Dhūma guides souls traveling the Krishna Marga (dark path) out of its realm and entrusts them to the deity of Night (Ratri). The presiding deity of Night guides that soul past its boundary and places it under the dominion of the deity of Krishna Paksha (the dark fortnight). This deity, in turn, guides the soul past its boundary and hands it over to the deity of Dakshinayana (the southern solstice). This deity then delivers that soul to the presiding deity of Chandra Loka (the lunar world). Thus, a soul traveling the Krishna Marga, traversing Dhūma, Ratri, Krishna Paksha, and Dakshinayana, reaches the light of the Moon (where Amrita is partaken) — that is, Svarga and other divine realms. There, after experiencing the fruits of their merits (Punya) for a time, they return. It is important to note that the visible moon is not Chandra Loka. That lunar orb is near the Earth, whereas Chandra Loka is situated even higher than the Sun. Amrita flows from Chandra Loka into the lunar orb, nourishing the medicinal herbs during the bright fortnight. Now, it is to be understood that the Krishna Marga described here is primarily in comparison to the Shukla Marga. This path leads to higher realms. Ordinary people, after death, take rebirth (Punarjanma); sinful people go to Asuri Yoniyon (demonic wombs), and even more sinful ones go to Narak (hell). The Krishna Marga is superior to all these. This path is superior to other (lower) paths and is relatively luminous. While returning from the Krishna Marga, the soul first enters the Akash (ether), then resides in clouds, and through rain, descends to the Bhumandal (earthly realm) to enter Anna (food). Then, according to its Karma, it enters the womb (Garbh) of a woman through a man and takes birth. In this way, it becomes entangled in the cycle of birth and death (Janma-Maran Chakra). Why are 'Sakam' (those with desires) referred to as 'Yogis'? There can be several reasons: (1) In the Gita, the Lord has described the upward path (Ūrdhvagati), the middle path (Madhyagati), and the downward path (Adhogati). As the upward path is superior, even those with desires (Sakam) are referred to as Yogis. (2) Those who renounce Bhoga (enjoyments) possess a certain equanimity regarding the attainment or non-attainment of enjoyments; due to this partial Samata (equanimity), they are called Yogis. (3) Those whose aim is the attainment of the Supreme Self (Paramatma Prapti), but who become distracted for some reason, take rebirth in higher realms. This is the path for such Yogabhrasht (fallen from Yoga) souls, and therefore, those with desires are also referred to as Yogis. The Lord used the plural 'Brahmavido Janaḥ' (knowers of Brahman) and the singular 'Yogi', which clarifies that all possess the qualification to reach the Supreme Self. The attainment of Paramatma is effortless, for the Supreme Self is omnipresent. The attainment of Svarga (heavenly realms) is fraught with difficulty, hence the singular form is used there. Special notes: (1) Those whose aim is Paramatma Prapti, but who still have a slight residual desire (Vasana) for Sukha Bhog (pleasure), reach Brahmalok, experience those pleasures, and then attain liberation (Mukta). Those who have no desire for any enjoyment, yet are momentarily distracted from Nirgun Dhyan (meditation on the attributeless) at the end, take birth directly into a family of Yogis (Yogiyon ke Kul) and attain liberation. Those whose aim is to enjoy Svarga Sukha (heavenly pleasures) return after experiencing them. Those whose aim is Paramatma Prapti, but who could not eliminate their desires, take birth in a pure family after experiencing pleasures (in higher realms) and then attain liberation. (2) The common belief that those who die during the day (Din), the bright fortnight (Shukla Paksha), or the northern solstice (Uttarayana) attain liberation is incorrect. Those who die receive their destiny (Gati) according to their Karma. Devotees of the Lord (Bhagavadbhakta), regardless of when they depart, directly reach Bhagavaddham (the divine abode). The reason for Bhishmaji's waiting was his desire to ascend to Devaloka, an ascent not possible during Dakshinayana. Therefore, he waited for Uttarayana for the sight (Darshan) of the Lord. Connection: The discussion of the bright (Shukla Gati) and dark (Krishna Gati) paths commenced from the twenty-third verse, and this verse concludes that explanation.