Chapter
8 - The Yoga of Imperishable Brahman
Arjun
said:
What
is Brahman? What is Adhyatma (Eternal
Soul)? What is Karma (Action)? O Best
among men! What is said to be Adhibhuta
and what is called Adhidaiva (Divine
Intelligence)? Who and how is Adhiyajna
here in this body, O Krsn? And how are you
to be realized at the time of death by
persons of steadfast mind? (8.01-02)
The
Blessed Sri Krsn said:
The
Supreme Imperishable is Brahma; one's own
self (soul) is called Adhyatma, the
discharge of spirit which brings forth the
existence of beings is called Karma
(Action). (8.03)
O
best of the embodied, all perishable
objects are Adhibuta, Brahma is Adhidaiva;
and I, dwelling as the inner witness in
this body, am Adhiyajna. (8.04)
He
who departs from the body thinking of
(remembering) Me alone, even at the time
of death, attains Me, there is no doubt
about it. (8.05)
Whatever
being (object) a man thinks of at the time
of death when he leaves the body, that
alone does he attain; O Kaunteya (Arjun),
being ever, absorbed in the thought there
of. (8.06)
Therefore,
think of Me at all times, and fight. Mind
and intellect thus surrendered to Me, you
will surely come to Me. (8.07)
O
Parth (Arjun), he who with his mind
established in Yoga in the form of
practice of meditation, thinking of
nothing else, is constantly engaged in
contemplation of the Supreme Divine Spirit
(God) attains Him. (8.08)
He
who contemplates on the Omniscient, the
Ancient, the Ruler, minuter than atom.
Sustainer of all, of Form inconceivable,
Shining like the Sun and beyond all
darkness of ignorance. (8.09)
Having
by Yogic power firmly holding the
life-breath in the space between the two
eyebrows even at the time of death, and
then contemplating on God with a steadfast
mind, full of devotion, reaches verily
that supreme divine Purusa (God). (8.10)
I
shall speak to you in brief that which
knowers of the Vedas term as the
Imperishable, and into which enter
recluses, self controlled and free from
attachment, and desiring which celibates
practice celibacy. (8.11)
Having
restrained all the media of perception,
fixing the mind in the heart and the life
breath in the head, remaining steadfast in
Yogic concentration, uttering the one
syllabled Brahma "Om" thing of
Me, he who departs, leaving the body
attains the Supreme State. (8.12-13)
O
Parth, he who constantly thinks of Me with
undivided mind, to that Yogi; always
absorbed in Me, I am easily attainable.
(8.14)
Great
souls, who have attained highest
perfection, having come to Me are no more
subjected to rebirth, which is the abode
of sorrow, and transitory by nature.
(8.15)
Arjun,
all the worlds from Brahma-loka (abode of
Brahma) downwards are subject to
appearance and disappearance. But, O son
of Kunti, on attaining Me there is no
rebirth. For I am beyond Time, and regions
like Brahmaloka, being subject to time,
are impermanent. (8.16)
Those
who know from realization that the day of
Brahma lasts one thousand Yuga (or 4.32
billion years) and his night also lasts
one thousand Yugas, they alone know the
reality about Time. (8.17)
All
embodied beings emanate from the
Unmanifest (i.e. Brahma's subtle body) at
the commencement of Brahma's day; at the
commencement of his night, they merge in
the same subtle body of Brahma, known as
the Unmanifest. (8.18)
Arjun,
this multitude of beings being born, again
and again, under compulsion from Prakiti
(Nature), is dissolved at he commencement
of Brahma's night and rises again at he
commencement of his day. (8.19)
Beyond
this Unmanifest, there is yet another
eternal Unmanifest, that supremely Divine
Substance, which does not perish even
though all beings perish. (8.20)
This
unmanifest, spoken of as the
indestructible, is called the supreme
Goal; that is My Supreme Abode, attaining
which man does not return. (8.21)
This
Supreme abode, O Arjun, is attainable by
unswerving devotion to Me within which all
beings exist, and by which all this
universe is pervaded. (8.22)
O
Arjun, now I shall tell you the time
(path) departing when Yogis do not return;
and also the time (path) departing when
they do return, I shall describe you both
the paths.) (8.23)
(Of the two paths) that in which are
located the all-effulgent fire-god; and
the gods presiding over day time, the
bright fortnight and the six months of the
northward course of the sun, proceeding
along it after death, Yogis who have known
Brahma, are successively led by the above
gods, and finally reach Brahma. (8.24)
Smoke,
night, the dark lunar fortnight, and the
six months of Southern solstice of the
sun; departing by these paths, The
righteous person attains lunar light (or
heaven) and returns. (8.25)
These
two paths, the bright and the dark, are
considered to be the world's eternal
paths. Proceeding by one, a man has not to
return, while proceeding by the other, he
returns. (8.26)
Knowing
these two paths, O Parth, no yogi is
deluded. Therefore, O Arjun, be
established in yoga at all times. (8.27)
The
yogi, who knows this secret, transcend the
fruits of meritorious deeds attached to
the study of the Vedas, performance of
sacrifices, austerities and charities, and
attains the supreme primeval Abode. (8.28)
Thus
with the utterance of Om, Tat, Sat, the
names of the Lord, in the Upanishad of the
Bhagawad Gita, the knowledge of Brahman,
the Supreme, the science of Yoga and the
dialogue between Sri Krsn and Arjun, this
is eight discourse designated : "The
Yoga of the Imperishable Brahman"
Swami Veet Chintan T'Zorba-Krsna
Jyotish
Shastracharya
& Vedic Astrologer of India
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