Bhagavadgita !
Chapter 8
Akshara Parabrahma Yoga!
Slokas with meanings
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|| om tat sat ||
अर्जुन उवाच:
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तं अधिदैवं किमुच्यते ||
"Oh Purushottama! What is Brahman? What is Adhyatman? What is Karma? What is called as Adhibhuta? What is known as Adhidaiva?"
Bhagavadgita
Eighth Chapter
Akshara Parabrahma Yoga
In the previous chapter, Vijnyana Yoga, Krishna explained that those who know him as the essence of Adhibhuta, Adhiyagnya and Adidaiva will remember him even in the last moments: "सादिभूताधि दैवं मां साधियज्ञं च येविदुः" (7.30). Hearing that, Arjuna wonders about the meanings of Adhibhuta, Adhiyagnya, Adidaiva, and other names of Brahman that describe His attributes. So Arjuna starts the eighth chapter with questions asking Krishna to elaborate on these words. Thus, the eighth chapter is titled “Akshara Parabrahma Yoga,” or the Yoga of the Imperishable Brahman.
Arjuna starts the dialog by asking Bhagavan six questions about the six entities Bhagavan spoke about in chapter 6. Arjuna also asks how one would know Bhagavan or recognize Him.
श्लोकमु 1 and 2
अर्जुन उवाच:
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तं अधिदैवं किमुच्यते ||1||
अधियज्ञः कथं को अत्र देहे अस्मिन् मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ||2||
स॥ हे पुरुषोत्तम! तत् ब्रह्म किं? अध्यात्मं किं? कर्म किं? अधिभूतं च किं प्रोक्तं? अधिदैवं किमुच्यते ? हे मधुसूदन! अस्मिन् देहे अधियज्ञः कः? अत्र प्रयाणकालेच नियतात्मभिः कथं (त्वं) ज्ञेयः असि ||1-2||
Sloka meanings:
तत् ब्रह्म किं? - what is Brahman?
अध्यात्मं किं? - what is enquiry into Self?
कर्म किं? - what is Karma (action)?
अधिभूतं च किं? - what is called Adhibhuta?
अधिदैवं किमुच्यते? - what is known as Adhidaivam?
अधियज्ञः कः? - who is Adhiyagnya?
अत्र प्रयाणकालेच नियतात्मभिः - at the time of departure of those with Self control
कथं ज्ञेयः असि? - how can You be known?
Sloka summary:
Arjuna says:
"What is Brahman? What is enquiry into Self? What is action? What is called Adhibhuta? What is known as Adhidaivam? Who is Adhiyagnya? At the time of departure of those with Self-control how can you be known?" ||1-2||
Arjuna asks seven questions in chapter 8. Krishna answers them all in the following sloka.
श्लोकमु 3
श्री भगवानुवाच:
अक्षरं ब्रह्म परं स्वभावो अध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ||3||
स॥ परमं अक्षरं ब्रह्म (उच्यते) | स्वभावं अध्यात्मं उच्यते | भूतभावोद्भवकरः विसर्गः कर्मसंज्ञितः ॥3||
Sloka meanings:
अक्षरंब्रह्म परं - the one who does not perish is Brahman
स्वभावं अध्यात्ममुच्यते - the nature of that imperishable Brahman is called Adhyatman
भूतभावोद्भवकरः- भूतस्य भावः उद्भवः करति इति भूतभावोद्भवकरः -
that which brings about birth and growth of things
विसर्गः कर्मसंज्ञितः - that offering termed as Karma (action)
Sloka summary:
"The one that does not perish and is Supreme is Brahman.
The nature of that imperishable Brahman that exists in the context of the body is called Adhyatman.
That offering which brings about birth and growth of things is Karma (action)." ||3||
The nature of that imperishable Brahman that exists in the context of the body is the indwelling Self and is called Adhyatman. Here, Krishna is saying that the indwelling Self is Brahman. This is also the gist of Mahavakya in the Vedas, "I am Brahman." We will see more of this in the following slokas.
श्लोकमु 4
अधिभूतं क्षरो भावः पुरुषाश्चाधिदैवतम् |
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥4||
स॥ देहभृतां वर ( हे अर्जुन) क्षरः भावः अधिभूतं ( इति कथितः) | पुरुषः च | अधिदैवं च । अत्र देहे अहमेव अधियज्ञः ||4||
Sloka meanings:
क्षरः भावः अधिभूतं - the perishable one on the physical plane is Adhibhuta
अधिदैवं - पुरुषः च - Purusha, the One who exists on the divine plane is Adhidaivam
अत्र देहे अहमेव अधियज्ञः -
I, the One residing in this body, am called Adhiyagnya, the entity residing in the sacrifice.
Sloka summary:
The perishable one on the physical plane is Adhibhuta.
Purusha, the One who exists on the divine plane, is Adhidaivam.
I, the One residing in this body, am called Adhiyagnya, the entity residing in the sacrifice. ||4||
Here the Purusha is in the context of Shruti sayings: "He is verily the first embodied being. He is verily called Purusha, the first creator of the creatures who existed in the beginning" (Brihadaaranyaka Upanishad). The Adhiyagnya, the One who exists in the context of sacrifices, is the bestower of the results of the sacrifices. He is the God Vishnu. Shruti says, “YagnyO vai VishNuh” or "Sacrifice is indeed Vishnu" (Taitreya Samhita). Here, Krishna is virtually saying that Vishnu is none other than Himself.
While elaborating on Svabhava of Brahman as the indwelling One, the Adhyatman, Krishna says in one sentence that the Atman in the body and the Paramatman are one and the same. Many people understand that there is a Self which is not the body, not the organs, not the mind, and not the senses. But most of us continue to see Atman and Paramatman as separate entities. The realization that Paramatman is the same as Self dawns after great experience. Krishna is telling us that very thing as a fact.
Krishna answers Arjuna's last question, “कथं ज्ञेयसि,” in Sloka 5: “How are You to be known in those last moments?”
श्लोकमु 5
अन्तकालेच मामेव स्मरन्मुक्त्वा कळेबरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥5||
स॥ यः अन्तकालेच मां एव स्मरन् कलेबरं मुक्त्वा प्रयाति सः मद्भावं याति | अत्र संशयः न अस्थि ॥5||
Sloka meanings:
अन्तकाले मामेव स्मरन् -
in those last moments thinking of Me
कळेबरं मुक्त्वा प्रयाति - leaves the body and goes
सः मद्भावं याति - that one will attain My state
अत्र संशयः न अस्थि - there is no doubt in that
Sloka summary:
"In those last moments, the one that leaves the body and goes thinking of Me will surely attain that state of Mine. There is no doubt in that." ||5||
श्लोकमु 6
यं यं वापि स्मरन्भावं त्यजत्यन्ते कळेबरं ।
तं तमेवैति कौन्तेय सदा तद्भाव भावितः ||6||
स॥ हे कौन्तेय ! अन्ते यं यं वापि भावम् स्मरन् कळेबरं त्यजति (सः) सदा तद्भाव भावितः तं तं एव एति ||6||
Sloka meanings:
यं यं वापि स्मरन्भावं - whatever entity one thinks of
त्यजत्यन्ते कळेबरं - अन्ते कळेबरं त्यजति -
leaves the body in the end
सदा तद्भाव भावितः - having had an inclination towards that thought
तं तं ( भावं) एव एति - attains the form of that thought
Sloka summary:
"Whatever entity one thinks of as he leaves the body in the end, having had an inclination towards that form, he attains the same form." ||6||
In this verse, Krishna continues His response to Arjuna’s question regarding how one would know Him in their last moments on this earth. Krishna builds on his answer from Sloka 5 and says that whichever form (Istadevata) one thinks of in those last moments, one will attain that form.
In that process, Krishna is effectively implying, that for one to concentrate his mind on the Self or Brahman in those last moments, one has to be continuously focused on that thought all through life. He says so in Sloka 7.
श्लोकमु 7
तस्मात् सर्वेषुकालेषु मामनुस्मरयुध्य च |
मय्यर्पित मनोबुद्धिः मामेवैष्यस्यसंशयः ||7||
स॥ तस्मात् सर्वेषु कालेषु मां अनु स्मर | युध्य च | मयि अर्पित मनो बुद्धिः मां एव एष्यसि | असंशयः ||7||
Sloka meanings:
तस्मात् सर्वेषु कालेषु - hence at all times
मां अनु स्मर - think of Me
युध्य च - take up fighting (do your duty)
मयि अर्पित मनो बुद्धिः - having dedicated mind and intellect to Me
मां एव एष्यसि - you will only attain Me
असंशयः - without any doubt
Sloka summary:
"Hence at all times, think of Me, take up the fight (do your duty). Having dedicated mind and intellect to Me, you will surely attain Me, without any doubt." ||7||
Here, Krishna exhorts Arjuna to take on the battle of Kurukshetra. It is also an exhortation to Bhaktas to take on the battle of life. For the question of "कथं ज्ञेयसि" or "how are You to be known", Krishna's answer is cryptic: "Keep remembering me, and you will attain Me."
This is not a complete answer, so Krishna elaborates further in Sloka 8.
श्लोकमु 8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना |
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ||8||
स॥ हे पार्थ! अभ्यास योग युक्तेन अन्य गामिना चेतसा दिव्यं परमम् पुरुषं अनुचिन्तयन् (तं ब्रह्मं एव) याति ||8||
Sloka meanings:
अभ्यास योग युक्तेन - one imbued with practice of Yoga
चेतसा नान्यगामिना - चेतसा न अन्यगामिना -
with a mind that is unswerving
अनुचिन्तयन् - always thinking of
परमं पुरुषं दिव्यं - Supreme Divine Purusha
याति - attains
Sloka summary:
"O Partha, meditating with a mind that is unswerving, the one imbued with practice of Yoga, who is always thinking of the Supreme Divine Purusha, attains Him.” ||8||
This Purusha, the Supreme Being, is elaborated in Slokas 9 and 10.
श्लोकमु 9
कविं पुराणमनुशासितार
मनोरणीयांसमनुस्मरेद्यः ।
सर्वस्यधातारमचिन्त्यरूपं
आदित्यवर्णं तमसः पुरस्तात् ||9||
स॥ (यः) कविं पुराणं अनुशासितारं अणोः अणीयांसम् सर्वस्य धातारम् अचिन्त्य रूपम् आदित्य वर्णं तमसं परस्तात् (अनुस्मरेत्, सःदिव्यं उपैति) ||9||
Sloka meanings:
कविं - One of unsurpassing vision
पुराणं - the ancient One
अनुशासितारं - One who is the ruler of the whole universe
अणोः अणीयांसम् - who is subtler than the subtle
सर्वस्य धातारम् - who is the supporter of everything
अचिन्त्य रूपम् - One who is of inconceivable form
आदित्य वर्णं - One who is effulgent like the Sun
तमसं परस्तात् - One who is beyond darkness
(अनुस्मरेत्, सः दिव्यं उपैति) -
(one who meditates on Him attains that divine form)
Sloka summary:
One who meditates on the One of unsurpassing vision, who is the ancient One, who is the ruler of the whole universe, who is subtler than the subtle, who is the supporter of everything, who is of inconceivable form, who is effulgent like the Sun, who is beyond darkness (attains that divine form) ||9||
श्लोकमु 10
प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेस्य सम्यक्
स तं परं पुरुषं उपैति दिव्यं ॥10||
स॥ (यः) भक्त्या युक्तः प्रयाणकाले योगबलेन प्राणं भृवोः मध्ये सम्यक् आवेश्य च अचलेन मनसा (तं) पुरुषं (अनुस्मरेत्), सः दिव्यं तं परं एव उपैति ||10||
Sloka meanings:
प्रयाणकाले मनसाऽचलेन - at the time of final departure, with unswerving mind
भक्त्या युक्तो - imbued with devotion
योगबलेन - with the strength of Yoga
प्राणं भृवोः मध्ये सम्यक् आवेश्य च -
fixing the vital force between the eyebrows
(तं) पुरुषं (अनुस्मरेत्) - who (meditates on that) Purusha
सः दिव्यं परं तं एव उपैति -
he will attain the Supreme Divine
Sloka summary:
"At the time of final departure, with unswerving mind, imbued with devotion, with the strength of Yoga, fixing the vital force between the eyebrows, he who meditates on that Purusha will attain the Supreme Divine." ||10||
Krishna now elaborates on the goal of such devotion in Sloka 11.
श्लोकमु 11
यदक्षरं वेद विदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये ॥11||
स॥ यत् अक्षरं वेद विदः वदन्ति, यत् यतयो वीतारागाः विशन्ति, यत् इच्छन्तो (ते) ब्रह्मचर्यं चरन्ति, तत् पदं ते संग्रहेण प्रवक्ष्यामि ॥11||
Sloka meanings:
यदक्षरं - that immutable, unperishable
वेद विदो वदन्ति - the ones who knows the Vedas say
यद्यतयो वीतरागाः - यत् यतयो वीतरागाः -
the diligent ones who are devoid of attachment
यदिच्छन्तो - desiring which
ब्रह्मचर्यं चरन्ति - practice celibacy
तत् पदं - that Goal
संग्रहेण प्रवक्ष्ये - will tell you briefly
Sloka summary:
"I will tell you briefly that Goal, which the ones who know the Vedas say as immutable, desiring which the diligent who are devoid of attachment, practice celibacy." ||11||
श्लोकमु 12
सर्वद्वाराणि संयम्य मनो हृदिनिरुध्यच |
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥12||
स॥ यः सर्वद्वाराणि संयम्य मनः हृदि निरुध्य च मूर्ध्नि प्राणम् आधाय आत्मनः योगधारिणाम् आस्थितः ||12||
Sloka meanings:
सर्वद्वाराणि संयम्य - having controlled all the doors (of sensory organs)
मनो हृदिनिरुध्यच - confined the mind in the heart
मूर्ध्ना आधाया प्राणं - having fixed the vital force in the head
आत्मनः योगधारिणाम् आस्थितः - continuing in the concentration on Atman
Sloka summary:
"Having controlled all the doors (of sensory organs), confined the mind in the heart, having fixed the vital force in the head and continuing in the concentration on Atman, (he who departs attains the Supreme Goal) ||12||
श्लोकमु 13
ओम् इत्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |
यः प्रयाति त्यजन् देहं सयाति परमां गतिम् ॥13||
स॥ ब्रह्म ओं इति एकाक्षरम् व्याहरन् मां अनुस्मरन् देहन् त्यजन् प्रयाति सः परमां गतिं याति ||13||
ब्रह्म ओं इति एकाक्षरम् - single syllable 'Om' which is Brahman
व्याहरन् - uttering
मां अनुस्मरन् - always thinking of Me
यः प्रयाति त्यजन् देहं - he who departs leaving the body
स याति परमां गतिम् - that one attains the Supreme Goal
Sloka Summary:
"He, who is always thinking of Me, who departs by leaving the body, while uttering the single syllable Om which is Brahman, attains the Supreme Goal." ||13||
In Slokas 12-13, Krishna elaborates on how one may attain Him.
“The one who having controlled all the doors of the sensory organs, having confined the mind in the heart, having fixed the vital force in the head , continuing in the concentration on the Self, departs while uttering the single syllable Om, which is Brahman thinking of Me attains the Supreme Goal.” ||12-13||
This is an arduous process. It may not be possible for all. Then, what happens to the one who may not be uttering 'Om' in the last breath?
As though answering that question, Krishna continues in Sloka 14.
श्लोकमु 14
अनन्यचेताः सततं योमां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ||14||
स॥ पार्था | यः अनन्य चेताः मां नित्यशः सततं स्मरति नित्ययुक्तस्य तस्य अहं सुलभः ||14||
Sloka meanings:
अनन्यचेताः - having single-minded attention
सततम् मां स्मरति - always remembers Me
नित्ययुक्तस्य - throughout his life
योगिनः - for that Yogi
तस्याहं सुलभः - I am easily attainable
Sloka summary:
"For a Yogi having single-minded attention on Me, always remembering Me throughout his life, for that Yogi I am easily attainable." ||14||
So, the one who may not be able to say ‘Om’ while departing this life, can still attain Bhagavan as long as they kept their minds fixed on Him during their entire lives. Again, what is that they get by attaining Him? We hear the answer in Sloka 15.
श्लोकमु 15
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् |
नाप्नुवन्ति माहात्मानः संसिद्धिं परमां गतिम् ॥15||
स॥ परमां संसिद्दिम् (मोक्षं) गताः महात्मनः मां उपेत्य पुनः दुःखालयं अशाश्वतं जन्म न आप्नुवन्ति ||15||
Sloka meanings:
परमां संसिद्दिम् (मोक्षं) गताः - those who have reached Me
महात्मनः मां उपेत्य - Mahatmas, having attained Me
दुःखालयं अशाश्वतं - the abode of sorrows and impermanence
पुनः जन्म न आप्नुवन्ति - again not attain that life
Sloka summary:
"Those who have reached Me, the Mahatmas, having attained Me will not again attain that life, which is the abode of sorrows and impermanence." ||15||
The noble souls, the Mahatmas who attain Me, will not come back to this life, which is an abode of sorrows. What about others? That is explained in Sloka 16.
श्लोकमु 16
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन |
मामुपेत्यतु कौन्तेय पुनर्जन्म न विद्यते ||16||
स॥ हे अर्जुन! आब्रह्म भुवनाल्लोकाः पुनरावर्तिनः मां उपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥16||
Sloka meanings:
आब्रह्मभवनाल्लोकाः - all the other worlds including Brahma Loka
पुनरावर्तिनोऽर्जुन - subject to return, O Arjuna
(those who reach these worlds return to have another birth)
मामुपेत्यतु कौन्तेय - those who attain Me, Kaunteya
पुनर्जन्म न विद्यते - have no rebirth
Sloka summary:
"Oh Arjuna, all the other worlds including Brahma Loka are subject to return. Kaunteya, those who attain Me have no rebirth." ||16||
Liberation means escaping the cycle of rebirth. To emphasize that liberation, Krishna elaborates on those lokas (planes of existence) which one goes to and from which one returns to the physical world, this abode of sorrow, again and again. These lokas include "Brahma Loka," "Indra Loka" and "Svarga Loka” (Heaven).
श्लोकमु 17
सहस्रयुगपर्यन्तं अहर्यद्ब्रह्मणो विदुः |
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ||17||
स॥ ए जनाः ब्रह्मणः यत् अहः (तं) सहस्रयुग पर्यन्तं, युगसहस्रान्तां रात्रिं च, विदुः ते अहोरात्रविदः ||17||
Sloka meanings:
(ये) जनाः - the people
ब्रह्मणः यत् अहः - the day of Brahma
(तं) सहस्रयुग पर्यन्तं विदुः - known as one thousand ages
रात्रिं युगसहस्रान्तां - night also as the end of one thousand ages
ते अहोरात्रविदः - they are knowers of Day and Night
.
Sloka summary:
"The people who know that the Day for Brahma is one thousand ages, and know the Night (for Brahma) as the end of one thousand ages
they are knowers of Day and Night." ||17||
Here, Krishna is elaborating on the Day and Night of Brahma, which span ages of ordinary human time.
श्लोकमु 18
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे |
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्त संज्ञके ||18||
स॥ अहः आगमे अव्यक्तात् सर्वाः व्यक्तयः प्रभवन्ति | रात्रि आगमे अव्यक्तसंज्ञके तत्रैव प्रलीयन्ते ||18||
Sloka meanings:
अव्यक्ताद्व्यक्तयः सर्वाः - अव्यक्तात् व्यक्तयः सर्वाः -
from the imperceptible (emerge) all perceptible beings
प्रभवन्त्यहरागमे - प्रभवन्ति अहरागमे -
emerge with the coming of the Day
रात्र्यागमे - with the coming of the Night
अव्यक्तसंज्ञके - into that imperceptible
प्रलीयन्ते - they merge.
Sloka summary:
"From the imperceptible emerge all perceptible beings with the coming of the Day. They merge into that imperceptible with the coming of the Night." ||18||
श्लोकमु 19
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ||19||
स॥ हे पार्थ! स एव अयं भूतग्रामः अवशः रात्रि आगमे प्रलीयते (पुनः) अहः आगमे प्रभवति ||19||
Sloka meanings:
भूतग्रामः स एवायं - this multitude of created beings
भूत्वा भूत्वा - again and again
अवशः रात्रि आगमे प्रलीयते - in spite of themselves merge (into the imperceptible) at the approach of the Night
(पुनः) अहः आगमे प्रभवति - again emerge at the coming of the Day
Sloka summary:
"This multitude of created beings again and again, in spite of themselves, merge into the imperceptible at the approach of the Night, and again emerge at the coming of the Day." ||19||
श्लोकमु 20
परस्तस्मात्तु भावोऽन्यो अव्यक्तोऽव्यक्तात् सनातनः |
यस्स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ||20||
स॥ यः भावः तस्मात् अव्यक्तात् तु अन्यः परः सनातनः सः सर्वभूतेषु नश्यत्सु न विनश्यति ||20||
Sloka meanings:
यः भावः - that reality (imperishable Brahman)
तस्मात् अव्यक्तात् तु - compared to that imperceptible (प्रकृति कन्ननू)
अन्यः - is different
परः - superior
अव्यक्तः - invisible
सनातनः - ancient
सः - that imperishable Brahman
सर्वेषु भूतेषु नश्यत्सु - even as all of creation perishes
न विनश्यति - does not perish
Sloka summary:
"That reality (of Brahman), compared to that lower imperceptible nature (Prakruti) is different, superior, invisible, and ancient. That imperishable Brahman does not perish even as all of creation perishes." ||20||
That which does not perish even as everything perishes, that which is ancient, that is the unmanifest and imperishable Brahman. Having attained that state, one does not have a rebirth. That is liberation or Moksha.
श्लोकमु 21
अव्यक्तोऽक्षर इत्युक्तः तमाहुः परमां गतिम् ।
यं प्राप्य ननिवर्तन्ते तद्धाम परमं मम ||21||
स॥ (यः ) अव्यक्तः अक्षर इति उक्तः तंपरमां गतिं आहुः | यं प्राप्य न निवर्तन्ते तत् मम परमं धाम ||21||
Sloka meanings:
अव्यक्तोऽक्षर इत्युक्तः - अव्यक्तः अक्षरः इति उक्तः -
that reality, imperishable as stated
तं परमां गतिं आहुः - that is said to be the Supreme Goal
यं प्राप्य न अनिवर्तन्ते - attaining which nobody returns
तत् मम परमं धाम - that is My supreme abode
Sloka summary:
"That reality is imperishable as stated. That is said to be the Supreme Goal,
My supreme abode is that, attaining which nobody returns." ||21||
श्लोकमु 22
पुरुषः स पार्थ भक्त्या लभ्यस्त्वनन्यया |
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥22||
स॥ हे पार्थ! भूतानि यस्य अन्तः स्थानि येन इदं सर्वं ततम् सःपरः पुरुषः अनन्यया भक्त्यातु लभ्यः ||22||
Sloka meanings:
यस्यान्तःस्थानि भूतानि - भूतानि यस्य अन्तः स्थानि -
beings, in whom they are included
येन सर्वमिदं ततम् -
by whom the whole world is pervaded
सःपरः पुरुषः - that Purusha
अनन्यया भक्त्यातु लभ्यः - attained through unswerving devotion
Sloka summary:
"That Purusha, in whom all beings are included, by whom the whole world is pervaded, (that Purusha) is attained through unswerving devotion." ||22||
From Sloka 16 to here in Sloka 22, Krishna has elaborated on the process of creation and dissolution of the universe as one Day and one Night for Brahma, the Creator. This may span thousands of Yugas (ages). Krishna explains that in the beginning of Brahma’s Day, manifested beings emerge from the Unmanifest. And at the end of Brahma’s Day, manifested beings merge into the Unmanifest, to re-emerge again during the next cosmic Day of Brahma (8.17). For those who have not attained liberation, the rebirth cycle continues even across these cycles of Brahma. Even if they have attained the merits to go to Brahma Loka, they will start their next life in the next cycle of Brahma, when again all the manifested beings emerge from the Unmanifest.
In that sense, Moksha (liberation from the cycle of rebirth) is superior to even attaining Brahma Loka because the "manifested keep emerging from the Unmanifest" Day after Day in Brahma Loka. The Unmanifest does not perish even when all others perish. That Unmanifest and imperishable is the highest Goal. That is liberation. That is Moksha (8.20-21).
Hence, to obtain Moksha or that supreme freedom from rebirth, it is all the more necessary to focus on meditation on the Supreme.
श्लोकमु 23
यत्रकाले त्वनावृत्तिं आवृत्तिं चैव योगिनः |
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ||23||
स॥ हे भरतर्षभ! यत्रकाले प्रयाताः योगिनः अनावृत्तिंतु आवृत्तिं च एव पुनरावृत्तिं यान्ति तं कालं वक्ष्यामि ||23||
यत्रकाले प्रयाताः योगिनः - that time in which the Yogis who depart
अनावृत्तिंतु - attain a state of no rebirth
आवृत्तिं च एव - the time in which they depart
पुनरावृत्तिं यान्ति - attaining rebirth
तं कालं वक्ष्यामि - that times I will tell
Sloka summary:
"Bhataratashabha, I will tell you of that time in which the Yogis who depart attain a state of no-rebirth, and also of the time in which Yogis who depart attain rebirth." ||23||
Having told what is to be done at the time of departure, Krishna now tells about the times of departure which result in birth or no-birth, in the following Slokas.
श्लोकमु 24
अग्निज्योतिरहश्शुक्ल ष्षण्मासा उत्तरायणम् |
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ||24||
स॥ अग्निः ज्योतिः अहः शुक्लः षण्मासाः उत्तरायणं (यत्र सन्ति) तत्र प्रयाताः ब्रह्मविदः जनाः ब्रह्म गच्छन्ति ||24||
अग्निज्योतिरहश्शुक्ल - अग्निः ज्योतिः अहः शुक्लः -
the fire, light, day, the bright fortnight
षण्मासा उत्तरायणम् - the six months of northern Solar movement
तत्र प्रयाताः ब्रह्मविदः - departing by that path, the knowers of Brahman
जनाः ब्रह्म गच्छन्ति - those people attain Brahman
Sloka summary:
"People, departing by that path of the fire, light, day, the bright fortnight,
and the six months of northern Solar movement, the knowers of Brahman, attain Brahman." ||24||
श्लोकमु 25
धूमोरात्रिः तदा कृष्ण ष्षण्मासा दक्षिणायणम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ||25||
स॥ धूमः रात्रिः तथा कृष्ण षण्मासाः दक्षिणायनम् (यत्र सन्ति) तत्र योगी चान्द्रमसं ज्योतिः प्राप्य (पुनः) निवर्तते ||25||
Sloka meanings:
धूमः रात्रिः तथा कृष्ण - smoke, night, as also dark fortnight
ष्षण्मासा दक्षिणायणम् - six months of southern Solar movement
तत्र योगी - the Yogi following that path
चान्द्रमसं ज्योतिः - reaches the Lunar light
प्राप्य (पुनः) निवर्तते - having reached returns
Sloka summary:
"The Yogi following that path of smoke, night, as also dark fortnight
and six months of southern Solar movement, reaches the Lunar light.
And having reached he returns (for a rebirth)." ||25||
श्लोकमु 26
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते |
एकयायत्यनावृतिम् अन्ययाऽवर्तते पुनः ||26||
स॥ शुक्ल कृष्णे एते गती हि जगतः शाश्वते मते एकया अनावृत्तिं याति | अन्यया पुनः आवर्तते ॥26||
Sloka meanings:
शुक्ल कृष्णे एते गती हि - the paths of bright and dark fortnights
जगतः शाश्वते मते - are known as eternal
एकयायत्यनावृतिम्- एकया अनावृत्तिं याति -
in one he attains the state of no-rebirth
अन्यया पुनः आवर्तते - in the other he attains rebirth
Sloka summary:
"The paths of bright and dark fortnights are known as eternal. In one he attains the state of no-rebirth, in the other he attains rebirth." ||26||
श्लोकमु 27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन |
तस्मात्सर्वेषु कालेषु योगयुक्तोभवार्जुन ||27||
स॥ हे अर्जुना! एते सृती जानन् योगी कश्चन न मुह्यति | तस्मात् अर्जुन सर्वेषु कालेषु योगयुक्तः भव ||27||
Sloka meanings:
एते सृती जानन् योगी - the Yogi who knows these paths
न मुह्यति कश्चन - does not get deluded
तस्मात् अर्जुन सर्वेषु कालेषु - hence, O Arjuna, at all times
योगयुक्तः भव - be imbued with Yoga
Sloka summary:
"The yogi who knows these paths does not get deluded. Hence, O Arjuna, be imbued with Yoga at all times." ||27||
श्लोकमु 28
वेदेषुयज्ञेषु तपस्सु चैव
दानेषु यत्पुण्यफलं प्रदिष्ठं ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥28||
स॥ योगी इदं विदित्वा वेदेषु यज्ञेषु दानेषु तपःसु च यत् पुण्यफलम् प्रदिष्टम् तत् सर्वं अत्येति च आद्यं परं स्थानम् उपैति ॥28||
Sloka meanings:
वेदेषु यज्ञेषु तपस्सु चैव - in the Vedas, sacrifices, penance
दानेषु - as also charities
यत्पुण्यफलं प्रदिष्ठं - whatever merits have been declared
अत्येति तत्सर्वमिदं विदित्वा - transcending all that, knowing This
योगी परं स्थानमुपैति चाद्यम् - Yogi attains that Supreme state
Sloka summary:
"Whatever merits have been declared in the Vedas, sacrifices, penance and also charities, the Yogi knowing This transcends all that, and attains that Supreme state." ||28||
Moksha, liberation without rebirth, is above all the fruits that can be achieved by the Vedas, penance, and sacrifices. Moksha is that abode attained by not letting the mind waver and always focusing on the imperishable Supreme Being.
This is that imperishable "Akshara Parabrahma Yoga."
इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे अक्षरपरब्रह्मयोगोनाम
अष्टमो’ध्यायः
|| Om tat sat ||