8.11
Krishna says that he will explain the Bhagavanta who is known by knowers of Vedas as Akshara (one who is described by Omkaara as well as all other sounds), who is attained by the Yatis (hard-working Yoga Saadhakas) free from attachment. To attain this they practice Brahmacharya (keeping their minds focussed on Bhagavanta and topics that help with focussing mind on Bhagvanta).
Yati means hard-worker and not Sanyasi. There is no Shloka meant just for Sanyasis in the Geeta.
Brahmacharya means staying/keeping (Charati) mind focussed on Brahma/Bhagavanta, or on topics that help with this focus (study of Vedas, Pravachanas etc). The literal meaning of celibacy doesn't apply here.
8.12
Krishna says one must close all the points of exit in the body (eyes, nose, mouth, etc) to avoid the Jeeva from exiting from any of them unintentionally, and must direct the Jeeva (which was brought to the center of the eyes) upwards to the Sahasrara at the top of the head. While doing this, they must focus their mind on the Bhagavanta who is the giver of death. At this time, one is firmly using all the Yoga expertise they have attained.
Mano Hridi Nirudhya - The outward meaning - focus the mind on the heart. Relavant meaning is Hrit here means Hrit naamaka Bhagavanta - the destroyer or giver of death (Harati Iti Hrit) - this Chintane is happening at the time of one’s death.
8.13
Krishna says those Yoga Saadhakas who chant Omkaara thinking about Bhagavanta as the destroyer at the time of death (and leave through the Sahasraara) will not return to the body and will reach Moksha.
Om - Has numerous meanings but the one most relevant here is “one who destroys all (Ava Vadhe is the Dhaatu)”. This is because here we’re talking about the time of death.
8.14
Krishna says here that why go behind Yoga? It is actually easy to attain Bhagavanta for a person whose mind constantly thinks of nothing else but Bhagavanta, and who is engaged in this Saadhane continuously and reached the end of it (Aparoksha Jnyana).
Yogi - Here, the Yogi doesn’t refer to extreme Yoga Saadhaka described in earlier Shlokas, but it refers to the general meaning of Yoga - a solution i.e. the path of Saadhane. Yogi is Aparoksha Jnyani.
8.15
Krishna says that attaining Him (Moksha) means there is no return to this Samsaara which is a house of sorrow and is always temporary.
Anecdote of a rich man who said that his most satisfying days were when he had nothing and begged for daily needs.
8.16
Krishna says all the 7 worlds including Brahma’s Satya Loka are not permanent places and people who go there may have rebirth, but those who go to Moksha will never return.
Our Shastras say there are 7 Lokas - Bhuh (Earth), Bhuvah (Antariksha), Suvah (Swarga), Maha, Jana, Tapa, Satya. The first 3 are said to be for Jeevas who are still in Samsaara Chakra (Swarga, Naraka, Bhoomi cycle). It is said that the other worlds of Maha, Jana, Tapa, and Satya are just for Aparoksha Jnyanis and are worlds of no-return. However, here Krishna says that people in all the worlds including Satya Loka may return. The concept is a bit nuanced.
This is because although only Aparoksha Jnyanis can go to Maha, Jana, Tapa, Satya Lokas, it is not free from rebirth. But the rebirth from here is only to experience Prarabdha and no new Karma will accumulate. Also the rebirth is Amsha based (another form on Earth like Prana Devaru incarnating as Hanuma Bheema Madhwa) and not full rebirth.
All these worlds will be destroyed ultimately.
8.17
Outward interpretation: Krishna explains the details of cosmic time here. 1000 Yuga Chakras are one day (432 crore human years) and 1000 Yuga Chakras are the night of Chaturmukha Brahma.
Inner interpretation: Thousands of Yuga Chakras (infinite years) is a day and thousands of Yuga Chakras are the night for Bhagavanta.
Bhagavanta's time is just for us to understand and doesn't really apply to him - 100 years of Chaturmukha Brahma is a day of Bhagavanta (311.04 trillion human years) and 100 years of Chaturmukha Brahma when no one else but Bhagavanta and Lakshmi exist are His night (311.04 trillion human years).
8.18
From Avyakta everything came and to Avyakta everything goes during Pralaya. Avyakta is Bhagavanta and Prakriti.
Everything existed but in its invisible subtle form (Moola Prakriti). This is Avyakta. Creation is the transformation of this into objects that have form.
Example of father Uddalaka and son Shwetaketu from Upanishad. Uddaalaka asks his son to break a fruit, and break the seed within it and see what's there within. Although there's nothing in there, it has the energy to grow a tree. Similarly, the world originates from Prakriti and Bhagavanta that are invisible.
Also, although we say the form is new, the form actually existed in the mind of the creator, which he brings to reality.
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