With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna.
In simple words
Krishna teaches: "When a person trains their mind through regular meditation — not letting it wander to anything else — that person reaches the supreme, radiant divine being."
Word-by-word meanings
अभ्यासयोगयुक्तेन(with the mind made) steadfast by the method of habitual meditationचेतसाwith the mindनnotअन्यगामिनाmoving towards any other thingपरमम्Supremeपुरुषम्Purushaदिव्यम्the resplendentयातिgoesपार्थO Parthaअनुचिन्तयन्meditating
8.8 अभ्यासयोगयुक्तेन (with the mind made) steadfast by the method of habitual meditation? चेतसा with the mind? न not? अन्यगामिना moving towards any other thing? परमम् Supreme? पुरुषम् Purusha? दिव्यम् the resplendent? याति goes? पार्थ O Partha? अनुचिन्तयन् meditating.Commentary Abhyasa means practice. Practice is the constant repetition of one idea of God. In the practice of meditation Vijatiya Vrittis (worldly thoughts or thoughts of a type different from the object of meditation) are shut out and there is Sajatiya Vrittipravaha (continous flow of thoughts of the Self or the Absolute alone). This is Abhyasa. Abhyasa is Yoga. This will terminate in Nirvikalpa Samadhi. The Yogi with Samahita Chitta (eanimity of mind) attains Paramatman or the Supreme Soul. Just as the rivers abandoning their names and forms because one with the ocean? so also the sage or the Vidvan? being liberated from names and forms? and virtue and vice? becomes identical with the Supreme Self.The most vital factor in this practice is regularity. Be regular in your meditation. You will soon reach the goal.Purusham Divyam The resplendent? transcendental Being or the Inner Ruler (Antaryamin) in the solar orb.He who meditates constantly without allowing the mind to wander among the sensual objects? in accordance with the instructions of the scriptures and the perceptor reaches the Supreme Purusha.
Contemporary scholarly and practical interpretations for modern seekers.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
In this verse, the verbal form "yaati" means "attains" or "goes to." However, one should not understand the attainment or realization of the Supreme Person as occurring only after death. By death is meant the dissolution of ego, which is accomplished through the practice of meditation. The purpose of this verse is to demonstrate that when the limited ego dissolves, any seeker can live as a liberated being in this very life, remaining ever established in their true nature.
The person who lives in the world as a temporary traveler rather than a permanent resident, following the aforementioned way of life, and who continuously practices self-reflection, will certainly become absorbed in meditation. In truth, this is an elucidation of the prayer and worship taught in the Vedas, and of the disciplines of devotion and surrender described in the Puranas—whereas the teaching in the preceding verse pertains to the practical expression of dharma, that is, the form of renunciation within one's own field of action.
As a fruit of this yoga of practice, the devotee attains one-pointedness of mind, which serves to strengthen the intellect. When the inner faculty becomes worthy of direct realization of the Self, the experience of the atman becomes naturally perfected. Through continuous reflection, O Partha, the seeker attains the Supreme Divine Person. This principle is not only true regarding the attainment of the Supreme Person, but applies equally to any object whatsoever. Thus the profound meaning of this verse becomes clear. If the seeker possesses all the necessary means, the experience of the atman and firm steadfastness in it can be attained in this very present life.
The word "anuchintayan" used here is deliberate. A continuous stream of homogeneous mental modifications focused on the object of meditation is called reflection or meditation. The prefix "anu" means continuous. Therefore, here the teaching is to contemplate the Divine Person continuously.
The Lord now speaks of the qualities by which that object of meditation is distinguished—