Bhagavad Gita Verse 14, Chapter 12

santushtaha satatam yogee yataatmaa dridhanishchayaha |
mayyarpitamanobuddhiryo madbhaktaha sa me priyaha || 14 ||
 
The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.
 
santushtaha : contented
satatam : always
yogee : yogi
yataatmaa : self controlled
dridhanishchayaha : firm conviction
mayi : to me
arpita : dedicated
manobuddhihi : mind and intellect
yaha : he who
madbhaktaha : my devotee
saha : he
me : me
priyaha : dear
 
Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.
 
Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.
 
This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.
 
Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.

Bhagavad Gita Verse 28, Chapter 8

vedeshu yajneshu tapahasu chaiva daaneshu yatpunyaphalam pradishtam |
atyeti tatsarvamidam viditvaa yogee param sthaanamupaiti chaadyam || 28 ||
 
Whatever auspicious results have been indicated in the Vedas, rituals, austerities and also in charity, the yogi transcends all these having known this (knowledge), and attains the primal supreme state.
 
vedeshu : in Vedas
yajneshu : in rituals
tapahasu : in austerities
cha : and
eva : also
daaneshu : in charity
yat : whatever
punya : auspicious
phalam : results
pradishtam : have been indicated
atyeti : transcends
tat : these
sarvam : all
idam : this
viditvaa : having known
yogee : yogi
param : supreme
sthaanam : state
upaiti : attains
cha : and
aadyam : primal
 
Shri Krishna concludes the eighth chapter with this shloka. He tells us that he has spelled out an entire “flowchart for the afterlife”. With this knowledge, we have the means to achieve anything including heaven, rebirth and liberation. The outcome solely depends upon our behaviour while we are alive.
 
Traditionally, seekers used the instructions in the Vedas to perform rituals, austerities and charity. Many of them did so with the goal of attaining a better state in the afterlife. In our case, even though we may not perform rituals per se, our goal is similar. We try to do good actions and charity so that we can earn “punya” or merit for the afterlife. However, we know know that mere performance of good actions will get us to heaven, but we will eventually come back once our merits are exhausted.
 
Therefore, Shri Krishna recommends the bright path of devotion and action that leads us to the abode of Lord Brahma, and eventually into liberation. This path of graduated liberation, indicated by the phrase “supreme primal state” is also known as “krama mukti”. One who achieves this path transcends, or goes beyond the results of heaven, because he attains liberation which frees him from finitude.
 
Shri Krishna is not done yet. There is yet another path of liberation that is his personal favourite. We shall learn more in the coming chapters.
 
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade aksharabrahmayogonaamo ashtamodhyaahaha || 8 ||

Bhagavad Gita Verse 27, Chapter 8

naite srutee paartha jaananyogee muhyati kashchana |
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
 
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
 
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
 
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
 
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
 
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
 
Shri Krishna summarizes and concludes this chapter in the next shloka.