Bhagavadgita !

Chapter 8

Akshara Parabrahma Yoga!

Slokas with meanings

Select Sloka Text in Devenagari, Kannada, Gujarati, Telugu, English

||om tat sat||
ಅರ್ಜುನ ಉವಾಚ:
ಕಿಂ ತದ್ಬ್ರಹ್ಮ ಕಿಮಧ್ಯಾತ್ಮಂ ಕಿಂ ಕರ್ಮ ಪುರುಷೋತ್ತಮ |
ಅಧಿಭೂತಂ ಚ ಕಿಂ ಪ್ರೋಕ್ತಂ ಅಧಿದೈವಂ ಕಿಮುಚ್ಯತೇ ||

"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: "ಸಾದಿಭೂತಾಧಿ ದೈವಂ ಮಾಂ ಸಾಧಿಯಜ್ಞಂ ಚ ಯೇವಿದುಃ" (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.


ಶ್ಲೋಕಮು 1 and 2

ಅರ್ಜುನ ಉವಾಚ:
ಕಿಂ ತದ್ಬ್ರಹ್ಮ ಕಿಮಧ್ಯಾತ್ಮಂ ಕಿಂ ಕರ್ಮ ಪುರುಷೋತ್ತಮ |
ಅಧಿಭೂತಂ ಚ ಕಿಂ ಪ್ರೋಕ್ತಂ ಅಧಿದೈವಂ ಕಿಮುಚ್ಯತೇ ||1||
ಅಧಿಯಜ್ಞಃ ಕಥಂ ಕೋ ಅತ್ರ ದೇಹೇ ಅಸ್ಮಿನ್ ಮಧುಸೂದನ |
ಪ್ರಯಾಣಕಾಲೇ ಚ ಕಥಂ ಜ್ಞೇಯೋಽಸಿ ನಿಯತಾತ್ಮಭಿಃ ||2||

ಸ|| ಹೇ ಪುರುಷೋತ್ತಮ! ತತ್ ಬ್ರಹ್ಮ ಕಿಂ? ಅಧ್ಯಾತ್ಮಂ ಕಿಂ? ಕರ್ಮ ಕಿಂ? ಅಧಿಭೂತಂ ಚ ಕಿಂ ಪ್ರೋಕ್ತಂ? ಅಧಿದೈವಂ ಕಿಮುಚ್ಯತೇ ? ಹೇ ಮಧುಸೂದನ! ಅಸ್ಮಿನ್ ದೇಹೇ ಅಧಿಯಜ್ಞಃ ಕಃ? ಅತ್ರ ಪ್ರಯಾಣಕಾಲೇಚ ನಿಯತಾತ್ಮಭಿಃ ಕಥಂ (ತ್ವಂ)  ಜ್ಞೇಯಃ ಅಸಿ ||1-2||

Sloka meanings:

ತತ್ ಬ್ರಹ್ಮ ಕಿಂ? - what is Brahman?
ಅಧ್ಯಾತ್ಮಂ ಕಿಂ? - what is enquiry into Self?
ಕರ್ಮ ಕಿಂ? - what is Karma (action)?
ಅಧಿಭೂತಂ ಚ ಕಿಂ? - what is called Adhibhuta?
ಅಧಿದೈವಂ ಕಿಮುಚ್ಯತೇ? - what is known as Adhidaivam?
ಅಧಿಯಜ್ಞಃ ಕಃ? -  who is Adhiyagnya?
ಅತ್ರ ಪ್ರಯಾಣಕಾಲೇಚ ನಿಯತಾತ್ಮಭಿಃ - at the time of departure of those with Self control
ಕಥಂ ಜ್ಞೇಯಃ ಅಸಿ? - 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.


ಶ್ಲೋಕಮು 3

ಶ್ರೀ ಭಗವಾನುವಾಚ:
ಅಕ್ಷರಂ ಬ್ರಹ್ಮ ಪರಂ ಸ್ವಭಾವೋ ಅಧ್ಯಾತ್ಮಮುಚ್ಯತೇ|
ಭೂತಭಾವೋದ್ಭವಕರೋ ವಿಸರ್ಗಃ ಕರ್ಮಸಂಜ್ಞಿತಃ ||3||

ಸ|| ಪರಮಂ ಅಕ್ಷರಂ ಬ್ರಹ್ಮ (ಉಚ್ಯತೇ) | ಸ್ವಭಾವಂ ಅಧ್ಯಾತ್ಮಂ ಉಚ್ಯತೇ | ಭೂತಭಾವೋದ್ಭವಕರಃ ವಿಸರ್ಗಃ ಕರ್ಮಸಂಜ್ಞಿತಃ ||3||

Sloka meanings:

ಅಕ್ಷರಂಬ್ರಹ್ಮ ಪರಂ - the one who does not perish is Brahman
ಸ್ವಭಾವಂ ಅಧ್ಯಾತ್ಮಮುಚ್ಯತೇ - the nature of that imperishable Brahman is called Adhyatman
ಭೂತಭಾವೋದ್ಭವಕರಃ- ಭೂತಸ್ಯ ಭಾವಃ ಉದ್ಭವಃ ಕರತಿ ಇತಿ ಭೂತಭಾವೋದ್ಭವಕರಃ -
that which brings about birth and growth of things
ವಿಸರ್ಗಃ ಕರ್ಮಸಂಜ್ಞಿತಃ - 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.


ಶ್ಲೋಕಮು 4

ಅಧಿಭೂತಂ ಕ್ಷರೋ ಭಾವಃ ಪುರುಷಾಶ್ಚಾಧಿದೈವತಮ್ |
ಅಧಿಯಜ್ಞೋಽಹಮೇವಾತ್ರ  ದೇಹೇ ದೇಹಭೃತಾಂ ವರ ||4||


ಸ|| ದೇಹಭೃತಾಂ ವರ ( ಹೇ ಅರ್ಜುನ) ಕ್ಷರಃ ಭಾವಃ ಅಧಿಭೂತಂ ( ಇತಿ ಕಥಿತಃ) | ಪುರುಷಃ ಚ | ಅಧಿದೈವಂ ಚ | ಅತ್ರ ದೇಹೇ ಅಹಮೇವ ಅಧಿಯಜ್ಞಃ ||4||

Sloka meanings:

ಕ್ಷರಃ ಭಾವಃ ಅಧಿಭೂತಂ - the perishable one on the physical plane is Adhibhuta
ಅಧಿದೈವಂ - ಪುರುಷಃ ಚ - Purusha, the One who exists on the divine plane is Adhidaivam
 ಅತ್ರ ದೇಹೇ ಅಹಮೇವ  ಅಧಿಯಜ್ಞಃ -
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, “ಕಥಂ ಜ್ಞೇಯಸಿ,” in Sloka 5: “How are You to be known in those last moments?”


ಶ್ಲೋಕಮು 5

  ಅನ್ತಕಾಲೇಚ ಮಾಮೇವ ಸ್ಮರನ್ಮುಕ್ತ್ವಾ  ಕಳೇಬರಮ್ |
ಯಃ ಪ್ರಯಾತಿ ಸ ಮದ್ಭಾವಂ ಯಾತಿ ನಾಸ್ತ್ಯತ್ರ ಸಂಶಯಃ ||5||

ಸ|| ಯಃ ಅನ್ತಕಾಲೇಚ ಮಾಂ ಏವ ಸ್ಮರನ್ ಕಲೇಬರಂ ಮುಕ್ತ್ವಾ ಪ್ರಯಾತಿ ಸಃ ಮದ್ಭಾವಂ ಯಾತಿ | ಅತ್ರ ಸಂಶಯಃ ನ ಅಸ್ಥಿ ||5||

Sloka meanings:

ಅನ್ತಕಾಲೇ ಮಾಮೇವ  ಸ್ಮರನ್ -
in those last moments thinking of Me
ಕಳೇಬರಂ ಮುಕ್ತ್ವಾ ಪ್ರಯಾತಿ - leaves the body and goes
ಸಃ ಮದ್ಭಾವಂ ಯಾತಿ - that one will attain My state
ಅತ್ರ ಸಂಶಯಃ ನ ಅಸ್ಥಿ - 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||


ಶ್ಲೋಕಮು 6

ಯಂ ಯಂ ವಾಪಿ ಸ್ಮರನ್ಭಾವಂ ತ್ಯಜತ್ಯನ್ತೇ ಕಳೇಬರಂ |
ತಂ ತಮೇವೈತಿ ಕೌನ್ತೇಯ ಸದಾ ತದ್ಭಾವ ಭಾವಿತಃ ||6||

ಸ|| ಹೇ ಕೌನ್ತೇಯ ! ಅನ್ತೇ ಯಂ ಯಂ ವಾಪಿ ಭಾವಮ್ ಸ್ಮರನ್ ಕಳೇಬರಂ ತ್ಯಜತಿ (ಸಃ) ಸದಾ ತದ್ಭಾವ ಭಾವಿತಃ ತಂ ತಂ ಏವ ಏತಿ ||6||

Sloka meanings:

ಯಂ ಯಂ ವಾಪಿ ಸ್ಮರನ್ಭಾವಂ - whatever entity one thinks of
ತ್ಯಜತ್ಯನ್ತೇ ಕಳೇಬರಂ - ಅನ್ತೇ ಕಳೇಬರಂ ತ್ಯಜತಿ -
 leaves the body in the end
ಸದಾ ತದ್ಭಾವ ಭಾವಿತಃ - having had an inclination towards that thought
ತಂ ತಂ ( ಭಾವಂ) ಏವ ಏತಿ - 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.


ಶ್ಲೋಕಮು 7

ತಸ್ಮಾತ್ ಸರ್ವೇಷುಕಾಲೇಷು ಮಾಮನುಸ್ಮರಯುಧ್ಯ ಚ |
ಮಯ್ಯರ್ಪಿತ ಮನೋಬುದ್ಧಿಃ ಮಾಮೇವೈಷ್ಯಸ್ಯಸಂಶಯಃ ||7||

ಸ|| ತಸ್ಮಾತ್ ಸರ್ವೇಷು ಕಾಲೇಷು ಮಾಂ ಅನು ಸ್ಮರ | ಯುಧ್ಯ ಚ | ಮಯಿ ಅರ್ಪಿತ ಮನೋ ಬುದ್ಧಿಃ ಮಾಂ ಏವ ಏಷ್ಯಸಿ | ಅಸಂಶಯಃ ||7||

Sloka meanings:

ತಸ್ಮಾತ್ ಸರ್ವೇಷು ಕಾಲೇಷು - hence at all times
ಮಾಂ ಅನು ಸ್ಮರ - think of Me
ಯುಧ್ಯ ಚ - take up fighting (do your duty)
ಮಯಿ ಅರ್ಪಿತ ಮನೋ ಬುದ್ಧಿಃ - having dedicated mind and intellect to Me
ಮಾಂ ಏವ ಏಷ್ಯಸಿ - you will only attain Me
ಅಸಂಶಯಃ - 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 "ಕಥಂ ಜ್ಞೇಯಸಿ" 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.


ಶ್ಲೋಕಮು 8

ಅಭ್ಯಾಸಯೋಗಯುಕ್ತೇನ ಚೇತಸಾ ನಾನ್ಯಗಾಮಿನಾ |
ಪರಮಂ ಪುರುಷಂ ದಿವ್ಯಂ ಯಾತಿ ಪಾರ್ಥಾನುಚಿನ್ತಯನ್ ||8||

ಸ|| ಹೇ ಪಾರ್ಥ! ಅಭ್ಯಾಸ ಯೋಗ ಯುಕ್ತೇನ ಅನ್ಯ ಗಾಮಿನಾ ಚೇತಸಾ ದಿವ್ಯಂ ಪರಮಮ್ ಪುರುಷಂ ಅನುಚಿನ್ತಯನ್ (ತಂ ಬ್ರಹ್ಮಂ ಏವ) ಯಾತಿ ||8||

Sloka meanings:

ಅಭ್ಯಾಸ ಯೋಗ ಯುಕ್ತೇನ - one imbued with practice of Yoga
ಚೇತಸಾ ನಾನ್ಯಗಾಮಿನಾ - ಚೇತಸಾ ನ ಅನ್ಯಗಾಮಿನಾ -
with a mind that is unswerving
ಅನುಚಿನ್ತಯನ್ - always thinking of
ಪರಮಂ ಪುರುಷಂ ದಿವ್ಯಂ - Supreme Divine Purusha
ಯಾತಿ - 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.


ಶ್ಲೋಕಮು 9

ಕವಿಂ ಪುರಾಣಮನುಶಾಸಿತಾರ
ಮನೋರಣೀಯಾಂಸಮನುಸ್ಮರೇದ್ಯಃ |
ಸರ್ವಸ್ಯಧಾತಾರಮಚಿನ್ತ್ಯರೂಪಂ
ಆದಿತ್ಯವರ್ಣಂ ತಮಸಃ ಪುರಸ್ತಾತ್ ||9||

ಸ|| (ಯಃ) ಕವಿಂ ಪುರಾಣಂ ಅನುಶಾಸಿತಾರಂ ಅಣೋಃ ಅಣೀಯಾಂಸಮ್ ಸರ್ವಸ್ಯ ಧಾತಾರಮ್ ಅಚಿನ್ತ್ಯ ರೂಪಮ್ ಆದಿತ್ಯ ವರ್ಣಂ ತಮಸಂ ಪರಸ್ತಾತ್ (ಅನುಸ್ಮರೇತ್, ಸಃದಿವ್ಯಂ ಉಪೈತಿ) ||9||

Sloka meanings:

ಕವಿಂ - One of unsurpassing vision
ಪುರಾಣಂ - the ancient One
ಅನುಶಾಸಿತಾರಂ - One who is the ruler of the whole universe
ಅಣೋಃ ಅಣೀಯಾಂಸಮ್ - who is subtler than the subtle
ಸರ್ವಸ್ಯ ಧಾತಾರಮ್ - who is the supporter of everything
 ಅಚಿನ್ತ್ಯ ರೂಪಮ್ - One who is of inconceivable form
ಆದಿತ್ಯ ವರ್ಣಂ - One who is effulgent like the Sun
ತಮಸಂ ಪರಸ್ತಾತ್ - One who is beyond darkness
(ಅನುಸ್ಮರೇತ್, ಸಃ ದಿವ್ಯಂ ಉಪೈತಿ) -
(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||


ಶ್ಲೋಕಮು 10

ಪ್ರಯಾಣಕಾಲೇ ಮನಸಾಽಚಲೇನ
ಭಕ್ತ್ಯಾ ಯುಕ್ತೋ ಯೋಗಬಲೇನ ಚೈವ |
ಭ್ರುವೋರ್ಮಧ್ಯೇ ಪ್ರಾಣಮಾವೇಸ್ಯ ಸಮ್ಯಕ್
ಸ ತಂ ಪರಂ ಪುರುಷಂ ಉಪೈತಿ ದಿವ್ಯಂ ||10||

ಸ|| (ಯಃ) ಭಕ್ತ್ಯಾ ಯುಕ್ತಃ ಪ್ರಯಾಣಕಾಲೇ ಯೋಗಬಲೇನ ಪ್ರಾಣಂ ಭೃವೋಃ ಮಧ್ಯೇ ಸಮ್ಯಕ್ ಆವೇಶ್ಯ ಚ ಅಚಲೇನ ಮನಸಾ (ತಂ) ಪುರುಷಂ (ಅನುಸ್ಮರೇತ್), ಸಃ ದಿವ್ಯಂ ತಂ ಪರಂ ಏವ ಉಪೈತಿ ||10||

Sloka meanings:

ಪ್ರಯಾಣಕಾಲೇ ಮನಸಾಽಚಲೇನ - at the time of final departure, with unswerving mind
ಭಕ್ತ್ಯಾ ಯುಕ್ತೋ - imbued with devotion
ಯೋಗಬಲೇನ - with the strength of Yoga
ಪ್ರಾಣಂ ಭೃವೋಃ ಮಧ್ಯೇ ಸಮ್ಯಕ್ ಆವೇಶ್ಯ ಚ  -
fixing the vital force between the eyebrows
  (ತಂ) ಪುರುಷಂ (ಅನುಸ್ಮರೇತ್) - who (meditates on that) Purusha
ಸಃ ದಿವ್ಯಂ ಪರಂ ತಂ ಏವ ಉಪೈತಿ -
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.


ಶ್ಲೋಕಮು 11

ಯದಕ್ಷರಂ ವೇದ ವಿದೋ ವದನ್ತಿ
ವಿಶನ್ತಿ ಯದ್ಯತಯೋ ವೀತರಾಗಾಃ|
ಯದಿಚ್ಛನ್ತೋ ಬ್ರಹ್ಮಚರ್ಯಂ ಚರನ್ತಿ
ತತ್ತೇ ಪದಂ ಸಂಗ್ರಹೇಣ ಪ್ರವಕ್ಷ್ಯೇ ||11||

ಸ|| ಯತ್ ಅಕ್ಷರಂ ವೇದ ವಿದಃ ವದನ್ತಿ, ಯತ್ ಯತಯೋ ವೀತಾರಾಗಾಃ ವಿಶನ್ತಿ, ಯತ್ ಇಚ್ಛನ್ತೋ (ತೇ) ಬ್ರಹ್ಮಚರ್ಯಂ ಚರನ್ತಿ, ತತ್ ಪದಂ ತೇ ಸಂಗ್ರಹೇಣ ಪ್ರವಕ್ಷ್ಯಾಮಿ ||11||

Sloka meanings:

ಯದಕ್ಷರಂ - that immutable, unperishable
ವೇದ ವಿದೋ ವದನ್ತಿ - the ones who knows the Vedas say
ಯದ್ಯತಯೋ ವೀತರಾಗಾಃ - ಯತ್ ಯತಯೋ ವೀತರಾಗಾಃ -
 the diligent ones who are devoid of attachment
ಯದಿಚ್ಛನ್ತೋ - desiring which
ಬ್ರಹ್ಮಚರ್ಯಂ ಚರನ್ತಿ - practice celibacy
ತತ್ ಪದಂ - that Goal
ಸಂಗ್ರಹೇಣ ಪ್ರವಕ್ಷ್ಯೇ - 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||


ಶ್ಲೋಕಮು 12

ಸರ್ವದ್ವಾರಾಣಿ ಸಂಯಮ್ಯ ಮನೋ ಹೃದಿನಿರುಧ್ಯಚ |
ಮೂರ್ಧ್ನ್ಯಾಧಾಯಾತ್ಮನಃ ಪ್ರಾಣಮಾಸ್ಥಿತೋ ಯೋಗಧಾರಣಾಮ್ ||12||

ಸ|| ಯಃ ಸರ್ವದ್ವಾರಾಣಿ ಸಂಯಮ್ಯ ಮನಃ ಹೃದಿ ನಿರುಧ್ಯ ಚ ಮೂರ್ಧ್ನಿ ಪ್ರಾಣಮ್ ಆಧಾಯ ಆತ್ಮನಃ ಯೋಗಧಾರಿಣಾಮ್  ಆಸ್ಥಿತಃ ||12||

Sloka meanings:

ಸರ್ವದ್ವಾರಾಣಿ ಸಂಯಮ್ಯ - having controlled all the doors (of sensory organs)
ಮನೋ ಹೃದಿನಿರುಧ್ಯಚ - confined the mind in the heart
ಮೂರ್ಧ್ನಾ ಆಧಾಯಾ ಪ್ರಾಣಂ - having fixed the vital force in the head
ಆತ್ಮನಃ ಯೋಗಧಾರಿಣಾಮ್ ಆಸ್ಥಿತಃ - 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||


ಶ್ಲೋಕಮು 13

ಓಮ್ ಇತ್ಯೇಕಾಕ್ಷರಂ ಬ್ರಹ್ಮ ವ್ಯಾಹರನ್ಮಾಮನುಸ್ಮರನ್ |
ಯಃ ಪ್ರಯಾತಿ ತ್ಯಜನ್ ದೇಹಂ ಸಯಾತಿ ಪರಮಾಂ ಗತಿಮ್ ||13||

ಸ|| ಬ್ರಹ್ಮ ಓಂ ಇತಿ ಏಕಾಕ್ಷರಮ್ ವ್ಯಾಹರನ್ ಮಾಂ ಅನುಸ್ಮರನ್ ದೇಹನ್ ತ್ಯಜನ್ ಪ್ರಯಾತಿ ಸಃ ಪರಮಾಂ ಗತಿಂ ಯಾತಿ ||13||

ಬ್ರಹ್ಮ ಓಂ ಇತಿ ಏಕಾಕ್ಷರಮ್ - single syllable 'Om' which is Brahman
ವ್ಯಾಹರನ್ - uttering
ಮಾಂ ಅನುಸ್ಮರನ್ - always thinking of Me
ಯಃ ಪ್ರಯಾತಿ ತ್ಯಜನ್ ದೇಹಂ - he who departs leaving the body
ಸ ಯಾತಿ ಪರಮಾಂ ಗತಿಮ್ - 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.


ಶ್ಲೋಕಮು 14

ಅನನ್ಯಚೇತಾಃ ಸತತಂ ಯೋಮಾಂ ಸ್ಮರತಿ ನಿತ್ಯಶಃ|
ತಸ್ಯಾಹಂ ಸುಲಭಃ ಪಾರ್ಥ ನಿತ್ಯಯುಕ್ತಸ್ಯ ಯೋಗಿನಃ ||14||

ಸ|| ಪಾರ್ಥಾ | ಯಃ ಅನನ್ಯ ಚೇತಾಃ ಮಾಂ ನಿತ್ಯಶಃ ಸತತಂ ಸ್ಮರತಿ ನಿತ್ಯಯುಕ್ತಸ್ಯ ತಸ್ಯ ಅಹಂ ಸುಲಭಃ ||14||

Sloka meanings:

ಅನನ್ಯಚೇತಾಃ - having single-minded attention
ಸತತಮ್ ಮಾಂ ಸ್ಮರತಿ - always remembers Me
ನಿತ್ಯಯುಕ್ತಸ್ಯ - throughout his life
ಯೋಗಿನಃ - for that Yogi
ತಸ್ಯಾಹಂ ಸುಲಭಃ - 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.


ಶ್ಲೋಕಮು 15

ಮಾಮುಪೇತ್ಯ ಪುನರ್ಜನ್ಮ ದುಃಖಾಲಯಮಶಾಶ್ವತಮ್ |
ನಾಪ್ನುವನ್ತಿ ಮಾಹಾತ್ಮಾನಃ ಸಂಸಿದ್ಧಿಂ ಪರಮಾಂ ಗತಿಮ್ ||15||

ಸ|| ಪರಮಾಂ ಸಂಸಿದ್ದಿಮ್ (ಮೋಕ್ಷಂ) ಗತಾಃ ಮಹಾತ್ಮನಃ ಮಾಂ ಉಪೇತ್ಯ ಪುನಃ ದುಃಖಾಲಯಂ ಅಶಾಶ್ವತಂ ಜನ್ಮ ನ ಆಪ್ನುವನ್ತಿ ||15||

Sloka meanings:

ಪರಮಾಂ ಸಂಸಿದ್ದಿಮ್ (ಮೋಕ್ಷಂ) ಗತಾಃ - those who have reached Me
ಮಹಾತ್ಮನಃ ಮಾಂ ಉಪೇತ್ಯ - Mahatmas, having attained Me
 ದುಃಖಾಲಯಂ ಅಶಾಶ್ವತಂ - the abode of sorrows and impermanence
ಪುನಃ ಜನ್ಮ ನ ಆಪ್ನುವನ್ತಿ - 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.


ಶ್ಲೋಕಮು 16

ಆಬ್ರಹ್ಮಭುವನಾಲ್ಲೋಕಾಃ ಪುನರಾವರ್ತಿನೋಽರ್ಜುನ |
ಮಾಮುಪೇತ್ಯತು ಕೌನ್ತೇಯ ಪುನರ್ಜನ್ಮ ನ ವಿದ್ಯತೇ ||16||

ಸ|| ಹೇ ಅರ್ಜುನ! ಆಬ್ರಹ್ಮ ಭುವನಾಲ್ಲೋಕಾಃ ಪುನರಾವರ್ತಿನಃ ಮಾಂ ಉಪೇತ್ಯ ತು ಕೌನ್ತೇಯ ಪುನರ್ಜನ್ಮ ನ ವಿದ್ಯತೇ ||16||

Sloka meanings:

ಆಬ್ರಹ್ಮಭವನಾಲ್ಲೋಕಾಃ - all the other worlds including Brahma Loka
ಪುನರಾವರ್ತಿನೋಽರ್ಜುನ - subject to return, O Arjuna
(those who reach these worlds return to have another birth)
ಮಾಮುಪೇತ್ಯತು ಕೌನ್ತೇಯ - those who attain Me, Kaunteya
ಪುನರ್ಜನ್ಮ ನ ವಿದ್ಯತೇ - 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). 


ಶ್ಲೋಕಮು 17

ಸಹಸ್ರಯುಗಪರ್ಯನ್ತಂ ಅಹರ್ಯದ್ಬ್ರಹ್ಮಣೋ ವಿದುಃ |
ರಾತ್ರಿಂ ಯುಗಸಹಸ್ರಾನ್ತಾಂ ತೇಽಹೋರಾತ್ರವಿದೋ ಜನಾಃ ||17||

ಸ|| ಏ ಜನಾಃ ಬ್ರಹ್ಮಣಃ ಯತ್ ಅಹಃ (ತಂ) ಸಹಸ್ರಯುಗ ಪರ್ಯನ್ತಂ, ಯುಗಸಹಸ್ರಾನ್ತಾಂ ರಾತ್ರಿಂ ಚ, ವಿದುಃ ತೇ ಅಹೋರಾತ್ರವಿದಃ ||17||

Sloka meanings:

(ಯೇ) ಜನಾಃ - the people
ಬ್ರಹ್ಮಣಃ ಯತ್ ಅಹಃ - the day of Brahma
(ತಂ) ಸಹಸ್ರಯುಗ ಪರ್ಯನ್ತಂ ವಿದುಃ - known as one thousand ages
ರಾತ್ರಿಂ ಯುಗಸಹಸ್ರಾನ್ತಾಂ - night also as the end of one thousand ages
ತೇ ಅಹೋರಾತ್ರವಿದಃ - 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.


ಶ್ಲೋಕಮು 18

ಅವ್ಯಕ್ತಾದ್ವ್ಯಕ್ತಯಃ ಸರ್ವಾಃ ಪ್ರಭವನ್ತ್ಯಹರಾಗಮೇ |
ರಾತ್ರ್ಯಾಗಮೇ ಪ್ರಲೀಯನ್ತೇ ತತ್ರೈವಾವ್ಯಕ್ತ ಸಂಜ್ಞಕೇ ||18||

ಸ|| ಅಹಃ ಆಗಮೇ ಅವ್ಯಕ್ತಾತ್ ಸರ್ವಾಃ ವ್ಯಕ್ತಯಃ ಪ್ರಭವನ್ತಿ | ರಾತ್ರಿ ಆಗಮೇ ಅವ್ಯಕ್ತಸಂಜ್ಞಕೇ ತತ್ರೈವ ಪ್ರಲೀಯನ್ತೇ ||18||

Sloka meanings:

ಅವ್ಯಕ್ತಾದ್ವ್ಯಕ್ತಯಃ ಸರ್ವಾಃ - ಅವ್ಯಕ್ತಾತ್ ವ್ಯಕ್ತಯಃ ಸರ್ವಾಃ -
from the imperceptible (emerge) all perceptible beings
ಪ್ರಭವನ್ತ್ಯಹರಾಗಮೇ - ಪ್ರಭವನ್ತಿ ಅಹರಾಗಮೇ -
emerge with the coming of the Day
ರಾತ್ರ್ಯಾಗಮೇ - with the coming of the Night
ಅವ್ಯಕ್ತಸಂಜ್ಞಕೇ - into that imperceptible
ಪ್ರಲೀಯನ್ತೇ - 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||


ಶ್ಲೋಕಮು 19

ಭೂತಗ್ರಾಮಃ ಸ ಏವಾಯಂ ಭೂತ್ವಾ ಭೂತ್ವಾ ಪ್ರಲೀಯತೇ |
ರಾತ್ರ್ಯಾಗಮೇಽವಶಃ ಪಾರ್ಥ ಪ್ರಭವತ್ಯಹರಾಗಮೇ ||19||

ಸ|| ಹೇ ಪಾರ್ಥ! ಸ ಏವ ಅಯಂ ಭೂತಗ್ರಾಮಃ ಅವಶಃ ರಾತ್ರಿ ಆಗಮೇ ಪ್ರಲೀಯತೇ (ಪುನಃ) ಅಹಃ ಆಗಮೇ ಪ್ರಭವತಿ ||19||

Sloka meanings:

ಭೂತಗ್ರಾಮಃ ಸ ಏವಾಯಂ - this multitude of created beings
ಭೂತ್ವಾ ಭೂತ್ವಾ - again and again
ಅವಶಃ ರಾತ್ರಿ ಆಗಮೇ ಪ್ರಲೀಯತೇ - in spite of themselves merge (into the imperceptible) at the approach of the Night
(ಪುನಃ) ಅಹಃ ಆಗಮೇ ಪ್ರಭವತಿ - 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||


ಶ್ಲೋಕಮು 20

ಪರಸ್ತಸ್ಮಾತ್ತು ಭಾವೋಽನ್ಯೋ ಅವ್ಯಕ್ತೋಽವ್ಯಕ್ತಾತ್ ಸನಾತನಃ |
ಯಸ್ಸ ಸರ್ವೇಷು ಭೂತೇಷು ನಶ್ಯತ್ಸು ನ ವಿನಶ್ಯತಿ ||20||

ಸ|| ಯಃ ಭಾವಃ ತಸ್ಮಾತ್ ಅವ್ಯಕ್ತಾತ್ ತು ಅನ್ಯಃ ಪರಃ ಸನಾತನಃ ಸಃ ಸರ್ವಭೂತೇಷು ನಶ್ಯತ್ಸು ನ ವಿನಶ್ಯತಿ ||20||

Sloka meanings:

ಯಃ ಭಾವಃ - that reality (imperishable Brahman)
ತಸ್ಮಾತ್ ಅವ್ಯಕ್ತಾತ್ ತು - compared to that imperceptible (ಪ್ರಕೃತಿ ಕನ್ನನೂ)
ಅನ್ಯಃ - is different
ಪರಃ - superior
ಅವ್ಯಕ್ತಃ - invisible
ಸನಾತನಃ - ancient
ಸಃ - that imperishable Brahman
ಸರ್ವೇಷು ಭೂತೇಷು ನಶ್ಯತ್ಸು - even as all of creation perishes
ನ ವಿನಶ್ಯತಿ - 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.


ಶ್ಲೋಕಮು 21

ಅವ್ಯಕ್ತೋಽಕ್ಷರ ಇತ್ಯುಕ್ತಃ ತಮಾಹುಃ ಪರಮಾಂ ಗತಿಮ್ |
ಯಂ ಪ್ರಾಪ್ಯ ನನಿವರ್ತನ್ತೇ ತದ್ಧಾಮ ಪರಮಂ ಮಮ ||21||

ಸ|| (ಯಃ ) ಅವ್ಯಕ್ತಃ ಅಕ್ಷರ ಇತಿ ಉಕ್ತಃ ತಂಪರಮಾಂ ಗತಿಂ ಆಹುಃ | ಯಂ ಪ್ರಾಪ್ಯ ನ ನಿವರ್ತನ್ತೇ ತತ್ ಮಮ ಪರಮಂ ಧಾಮ ||21||

Sloka meanings:

ಅವ್ಯಕ್ತೋಽಕ್ಷರ ಇತ್ಯುಕ್ತಃ - ಅವ್ಯಕ್ತಃ ಅಕ್ಷರಃ ಇತಿ ಉಕ್ತಃ -
that reality, imperishable as stated
ತಂ ಪರಮಾಂ ಗತಿಂ ಆಹುಃ - that is said to be the Supreme Goal
ಯಂ ಪ್ರಾಪ್ಯ  ನ ಅನಿವರ್ತನ್ತೇ - attaining which nobody returns
ತತ್ ಮಮ ಪರಮಂ ಧಾಮ - 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||


ಶ್ಲೋಕಮು 22

ಪುರುಷಃ ಸ ಪಾರ್ಥ ಭಕ್ತ್ಯಾ ಲಭ್ಯಸ್ತ್ವನನ್ಯಯಾ |
ಯಸ್ಯಾನ್ತಃಸ್ಥಾನಿ ಭೂತಾನಿ ಯೇನ ಸರ್ವಮಿದಂ ತತಮ್ ||22||

ಸ|| ಹೇ ಪಾರ್ಥ! ಭೂತಾನಿ ಯಸ್ಯ ಅನ್ತಃ ಸ್ಥಾನಿ ಯೇನ ಇದಂ ಸರ್ವಂ ತತಮ್ ಸಃಪರಃ ಪುರುಷಃ ಅನನ್ಯಯಾ ಭಕ್ತ್ಯಾತು ಲಭ್ಯಃ ||22||

Sloka meanings:

ಯಸ್ಯಾನ್ತಃಸ್ಥಾನಿ ಭೂತಾನಿ - ಭೂತಾನಿ ಯಸ್ಯ ಅನ್ತಃ ಸ್ಥಾನಿ -
beings, in whom they are included
ಯೇನ ಸರ್ವಮಿದಂ ತತಮ್ -
by whom the whole world is pervaded
ಸಃಪರಃ ಪುರುಷಃ - that Purusha
ಅನನ್ಯಯಾ ಭಕ್ತ್ಯಾತು ಲಭ್ಯಃ - 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. 


ಶ್ಲೋಕಮು 23

ಯತ್ರಕಾಲೇ ತ್ವನಾವೃತ್ತಿಂ ಆವೃತ್ತಿಂ ಚೈವ ಯೋಗಿನಃ |
ಪ್ರಯಾತಾ ಯಾನ್ತಿ ತಂ ಕಾಲಂ ವಕ್ಷ್ಯಾಮಿ ಭರತರ್ಷಭ ||23||

ಸ|| ಹೇ ಭರತರ್ಷಭ! ಯತ್ರಕಾಲೇ ಪ್ರಯಾತಾಃ ಯೋಗಿನಃ ಅನಾವೃತ್ತಿಂತು ಆವೃತ್ತಿಂ ಚ ಏವ ಪುನರಾವೃತ್ತಿಂ ಯಾನ್ತಿ ತಂ ಕಾಲಂ ವಕ್ಷ್ಯಾಮಿ ||23||

ಯತ್ರಕಾಲೇ ಪ್ರಯಾತಾಃ ಯೋಗಿನಃ - that time in which the Yogis who depart
ಅನಾವೃತ್ತಿಂತು - attain a state of no rebirth
ಆವೃತ್ತಿಂ ಚ ಏವ - the time in which they depart
ಪುನರಾವೃತ್ತಿಂ ಯಾನ್ತಿ - attaining rebirth
ತಂ ಕಾಲಂ ವಕ್ಷ್ಯಾಮಿ - 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.


ಶ್ಲೋಕಮು 24

ಅಗ್ನಿಜ್ಯೋತಿರಹಶ್ಶುಕ್ಲ ಷ್ಷಣ್ಮಾಸಾ ಉತ್ತರಾಯಣಮ್ |
ತತ್ರ ಪ್ರಯಾತಾ ಗಚ್ಛನ್ತಿ ಬ್ರಹ್ಮ ಬ್ರಹ್ಮವಿದೋ ಜನಾಃ ||24||

ಸ|| ಅಗ್ನಿಃ ಜ್ಯೋತಿಃ ಅಹಃ ಶುಕ್ಲಃ ಷಣ್ಮಾಸಾಃ  ಉತ್ತರಾಯಣಂ (ಯತ್ರ ಸನ್ತಿ) ತತ್ರ ಪ್ರಯಾತಾಃ ಬ್ರಹ್ಮವಿದಃ ಜನಾಃ ಬ್ರಹ್ಮ ಗಚ್ಛನ್ತಿ ||24||

ಅಗ್ನಿಜ್ಯೋತಿರಹಶ್ಶುಕ್ಲ - ಅಗ್ನಿಃ ಜ್ಯೋತಿಃ ಅಹಃ ಶುಕ್ಲಃ -
the fire, light, day, the bright fortnight
ಷಣ್ಮಾಸಾ ಉತ್ತರಾಯಣಮ್ - the six months of northern Solar movement
ತತ್ರ ಪ್ರಯಾತಾಃ ಬ್ರಹ್ಮವಿದಃ - departing by that path, the knowers of Brahman
ಜನಾಃ ಬ್ರಹ್ಮ ಗಚ್ಛನ್ತಿ - 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||


ಶ್ಲೋಕಮು 25

ಧೂಮೋರಾತ್ರಿಃ ತದಾ ಕೃಷ್ಣ ಷ್ಷಣ್ಮಾಸಾ ದಕ್ಷಿಣಾಯಣಮ್ |
ತತ್ರ ಚಾನ್ದ್ರಮಸಂ ಜ್ಯೋತಿರ್ಯೋಗೀ ಪ್ರಾಪ್ಯ ನಿವರ್ತತೇ ||25||

ಸ|| ಧೂಮಃ ರಾತ್ರಿಃ ತಥಾ ಕೃಷ್ಣ ಷಣ್ಮಾಸಾಃ ದಕ್ಷಿಣಾಯನಮ್ (ಯತ್ರ ಸನ್ತಿ) ತತ್ರ ಯೋಗೀ ಚಾನ್ದ್ರಮಸಂ ಜ್ಯೋತಿಃ ಪ್ರಾಪ್ಯ (ಪುನಃ) ನಿವರ್ತತೇ ||25||

Sloka meanings:

ಧೂಮಃ ರಾತ್ರಿಃ ತಥಾ ಕೃಷ್ಣ  - smoke, night, as also dark fortnight
ಷ್ಷಣ್ಮಾಸಾ ದಕ್ಷಿಣಾಯಣಮ್ - six months of southern Solar movement
ತತ್ರ ಯೋಗೀ - the Yogi following that path
ಚಾನ್ದ್ರಮಸಂ ಜ್ಯೋತಿಃ - reaches the Lunar light 
ಪ್ರಾಪ್ಯ (ಪುನಃ) ನಿವರ್ತತೇ -  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||


ಶ್ಲೋಕಮು 26

ಶುಕ್ಲಕೃಷ್ಣೇ ಗತೀ ಹ್ಯೇತೇ ಜಗತಃ ಶಾಶ್ವತೇ ಮತೇ |
ಏಕಯಾಯತ್ಯನಾವೃತಿಮ್ ಅನ್ಯಯಾಽವರ್ತತೇ ಪುನಃ ||26||

ಸ|| ಶುಕ್ಲ ಕೃಷ್ಣೇ ಏತೇ ಗತೀ ಹಿ ಜಗತಃ ಶಾಶ್ವತೇ ಮತೇ ಏಕಯಾ ಅನಾವೃತ್ತಿಂ ಯಾತಿ | ಅನ್ಯಯಾ ಪುನಃ ಆವರ್ತತೇ ||26||

Sloka meanings:

ಶುಕ್ಲ ಕೃಷ್ಣೇ ಏತೇ ಗತೀ ಹಿ - the paths of bright and dark fortnights
ಜಗತಃ ಶಾಶ್ವತೇ ಮತೇ - are known as eternal
ಏಕಯಾಯತ್ಯನಾವೃತಿಮ್- ಏಕಯಾ ಅನಾವೃತ್ತಿಂ ಯಾತಿ -
in one he attains the state of no-rebirth
ಅನ್ಯಯಾ ಪುನಃ ಆವರ್ತತೇ - 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||


ಶ್ಲೋಕಮು 27

ನೈತೇ ಸೃತೀ ಪಾರ್ಥ ಜಾನನ್ಯೋಗೀ ಮುಹ್ಯತಿ ಕಶ್ಚನ |
ತಸ್ಮಾತ್ಸರ್ವೇಷು ಕಾಲೇಷು ಯೋಗಯುಕ್ತೋಭವಾರ್ಜುನ ||27||

ಸ|| ಹೇ ಅರ್ಜುನಾ! ಏತೇ ಸೃತೀ ಜಾನನ್ ಯೋಗೀ ಕಶ್ಚನ ನ ಮುಹ್ಯತಿ | ತಸ್ಮಾತ್ ಅರ್ಜುನ ಸರ್ವೇಷು ಕಾಲೇಷು ಯೋಗಯುಕ್ತಃ ಭವ ||27||

Sloka meanings:

ಏತೇ ಸೃತೀ ಜಾನನ್ ಯೋಗೀ - the Yogi who knows these paths
ನ ಮುಹ್ಯತಿ ಕಶ್ಚನ - does not get deluded
ತಸ್ಮಾತ್ ಅರ್ಜುನ ಸರ್ವೇಷು ಕಾಲೇಷು - hence, O Arjuna, at all times
ಯೋಗಯುಕ್ತಃ ಭವ - 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||


ಶ್ಲೋಕಮು 28

ವೇದೇಷುಯಜ್ಞೇಷು ತಪಸ್ಸು ಚೈವ
ದಾನೇಷು ಯತ್ಪುಣ್ಯಫಲಂ ಪ್ರದಿಷ್ಠಂ |
ಅತ್ಯೇತಿ ತತ್ಸರ್ವಮಿದಂ ವಿದಿತ್ವಾ
ಯೋಗೀ ಪರಂ ಸ್ಥಾನಮುಪೈತಿ ಚಾದ್ಯಮ್ ||28||

ಸ|| ಯೋಗೀ ಇದಂ ವಿದಿತ್ವಾ ವೇದೇಷು ಯಜ್ಞೇಷು ದಾನೇಷು ತಪಃಸು ಚ ಯತ್ ಪುಣ್ಯಫಲಮ್ ಪ್ರದಿಷ್ಟಮ್ ತತ್ ಸರ್ವಂ ಅತ್ಯೇತಿ ಚ ಆದ್ಯಂ ಪರಂ ಸ್ಥಾನಮ್ ಉಪೈತಿ ||28||

Sloka meanings:

ವೇದೇಷು ಯಜ್ಞೇಷು ತಪಸ್ಸು ಚೈವ - in the Vedas, sacrifices, penance
ದಾನೇಷು - as also charities
ಯತ್ಪುಣ್ಯಫಲಂ ಪ್ರದಿಷ್ಠಂ - whatever merits have been declared
ಅತ್ಯೇತಿ ತತ್ಸರ್ವಮಿದಂ ವಿದಿತ್ವಾ - transcending all that, knowing This 
ಯೋಗೀ ಪರಂ ಸ್ಥಾನಮುಪೈತಿ ಚಾದ್ಯಮ್ - 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."
 

ಇತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸೂಪನಿಷತ್ಸು ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ ಅಕ್ಷರಪರಬ್ರಹ್ಮಯೋಗೋನಾಮ
ಅಷ್ಟಮೋ’ಧ್ಯಾಯಃ

|| Om tat sat ||