Chapter 8
Akshar-Brahma-Yoga
Shlok 8.1
Arjun said
किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तम् अधिदैवं किमुच्यते॥
kim tad brahma kimadhyātmam kim karma purushottama;
adhibhūtam cha kim proktam adhidaivam kimuchyate.
O Purushottam (Krishna)! What is that Brahman; what is adhyātma; what is karma; what is adhibhūt; and what is said to be adhidaiv?
Shlok 8.2
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः॥
adhiyajnah katham ko’tra dehe’sminmadhusūdana;
prayāṇakāle cha katham jneyo’si niyatātmabhihi.
O Krishna! Who is adhiyagna within this body? How is it known within this body, and how do ātmās who are in control realize you at the time of death?
Shlok 8.3
Shrī Bhagwān said
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः॥
aksharam brahma paramam swabhāvo’dhyātmamuchyate;
bhūtabhāvodbhavakaro visargah karmasanjnitaha.
The superior[50] Akshar is Brahman, brahmabhāv is revealed as adhyātma, and an offering that results in rebirth is named karma.
Shlok 8.4
अधिभूतं क्षरो भावः पुरुषश्चाऽधिदैवतम्।
अधियज्ञोऽहमेवाऽत्र देहे देहभृतां वर॥
adhibhūtam ksharo bhāvah purushashchā’dhidaivatam;
adhiyajno’hamevā’tra dehe dehabhrutām vara.
All perishable objects are adhibhūt, and the purush[51] is adhidaiv. O Greatest amongst the embodied (Arjun)! Within this body, only I am the adhiyagna.
Shlok 8.5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥
antakāle cha māmeva smaranmuktvā kalevaram;
yah prayāti sa madbhāvam yāti nāstyatra sanshayaha.
And at the time of death, one who departs, leaving the body while remembering only me, they become engrossed in me. There is no doubt in this.
Shlok 8.6
यं यं वाऽपि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥
yam yam vā’pi smaranbhāvam tyajatyante kalevaram;
tam tamevaiti kaunteya sadā tadbhāvabhāvitaha.
O Arjun! At the end of one’s life, whatever being one remembers while leaving the body, they, always absorbed in them, attain only them.
Shlok 8.7
तस्मात्सर्वेषु कालेषु मामनुस्मर युद्ध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः॥
tasmātsarveshu kāleshu māmanusmara yuddhya cha;
mayyarpitamanobuddhir-māmevaishyasyasanshayaha.
Therefore, remember me always and fight. You, who have dedicated your mind and intellect to me, will undoubtedly attain only me.
Shlok 8.8
अभ्यासयोगयुक्तेन चेतसा नाऽन्यगामिना।
परमं पुरुषं दिव्यं याति पार्थाऽनुचिन्तयन्॥
abhyāsayogayuktena chetasānā’nyagāminā;
paramam purusham divyam yāti pārthā’nuchintayan.
O Arjun! With a mind that is engaged in the study of yoga and does not move towards anything other than Paramātmā, one, while contemplating the supreme, divine Purushottam, attains only him.
Shlok 8.9-10
कविं पुराणमनुशासितारम्
अणोरणीयांसम् अनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूपम्
आदित्यवर्णं तमसः परस्तात्॥
kavim purāṇamanushāsitāram
aṇoraṇīyānsam anusmaredyaha;
sarvasya dhātāramachintyarūpam
ādityavarṇam tamasah parastāt.
प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव।
भ्रुवोर्मध्येप्राणमावेश्यसम्यक्
स तं परं पुरुषमुपैति दिव्यम्॥
prayāṇakāle manasā’chalena
bhaktyā yukto yogabalena chaiva;
bhruvormadhye prāṇamāveshya samyak
sa tam param purushamupaiti divyam.
With the strength of yoga, an unwavering mind, and devotion and having firmly established the prān between the eyebrows, one who meditates on Paramātmā, who is (1) omniscient, (2) eternal, (3) the ruler, (4) subtler than an atom, (5) the sustainer of all, (6) possesses an inconceivable form, (7) is brilliant like the sun, and (8) beyond māyā; they attain that supreme, divine Purushottam at the end of their life.
Shlok 8.11
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये॥
yadaksharam vedavido vadanti
vishanti yadyatayo vītarāgāhā;
yadichchhanto brahmacharyam charanti
tatte padam sangraheṇa pravakshye.
That which those who know the Vedas describe as Akshar; that which ascetics who are without worldly desire enter; and that which those who desire it practice brahmacharya[52]—that location I will briefly describe to you.
Shlok 8.12-13
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्याधायाऽऽत्मनः प्राणमास्थितो योगधारणाम्॥
sarvadvārāṇi sanyamya mano hrudi nirudhya cha;
mūrdhnyādhāyā’’tmanah prāṇamāsthito yogadhāraṇām.
ॐ इत्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥
aum ityekāksharam brahma vyāharanmāmanusmaran;
yah prayāti tyajandeham sa yāti paramām gatim.
Having controlled all of the senses, established the mind within Akshar and Purushottam, who reside within the heart, and positioned one’s prān within the head, one who is engaged in the concentration of yoga, while identifying with Aum—the one Aksharbrahma—and remembering me, attains the supreme end after leaving the body.
Shlok 8.14
अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याऽहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥
ananyachetāh satatam yo mām smarati nityashaha;
tasyā’ham sulabhah pārtha nityayuktasya yoginaha.
O Arjun! One who is constantly engrossed in me with singular concentration always remembers me. I am easily attained by such a yogī, who is in constant union with me.
Shlok 8.15
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाऽऽप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥
māmupetya punarjanma duhkhālayamashāshwatam;
nā’’pnuvanti mahātmānah sansiddhim paramām gatāhā.
Having attained me, the great do not again take birth, which is transient and the abode of misery, since they have achieved the supreme end.
Shlok 8.16
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥
ābrahmabhuvanāllokāh punarāvartino’rjuna;
māmupetya tu kaunteya punarjanma na vidyate.
O Arjun! The realms including Brahmalok are punarāvartī;[53] however, having attained me there is no rebirth.
Shlok 8.17
सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥
sahasrayugaparyantamaharyad brahmaṇo viduhu;
rātrim yugasahasrāntām te’horātravido janāhā.
Those who know that a day of Brahmā extends for a thousand eras and his night ends after a thousand eras, they are those who know day and night.
Shlok 8.18
अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रायागमे प्रलीयन्ते तत्रैवाऽव्यक्तसञ्ज्ञके॥
avyaktād vyaktayah sarvāh prabhavantyaharāgame;
rātryāgame pralīyante tatraivā’vyaktasanjnake.
At the beginning of Brahmā’s day, all beings are born from the unmanifest māyā. At the beginning of the night, these beings merge within that very māyā called the unmanifest.
Shlok 8.19
भूतग्रामः स एवाऽयं भूत्वा भूत्वा प्रलीयते।
रायागमेऽवशः पार्थ प्रभवत्यहरागमे॥
bhūtagrāmah sa evā’yam bhūtvā bhūtvā pralīyate;
rātryāgame’vashah pārtha prabhavatyaharāgame.
O Arjun! By being dependent, this same multitude of beings, upon repeatedly taking birth, is merged at the beginning of the night. At the coming of day, it is reborn.
Shlok 8.20
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति॥
parastasmāttu bhāvo’nyo’vyakto’vyaktātsanātanaha;
yah sa sarveshu bhūteshu nashyatsu na vinashyati.
However, distinct from and superior to that unmanifest (māyā) is the eternal unmanifest being. Even when all beings are destroyed, it remains undestroyed.
Shlok 8.21
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमांगतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम॥
avyakto’kshara ityuktastamāhuh paramām gatim;
yam prāpya na nivartante taddhāma paramam mama.
That unmanifest is called Akshar. It is identified as the superior end. Upon attaining it, there is no return. That Akshar is my supreme abode.
Shlok 8.22
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्याऽन्तः स्थानि भूतानि येन सर्वमिदं ततम्॥
purushah sa parah pārtha bhaktyā labhyastvananyayā;
yasyā’ntahsthāni bhūtāni yena sarvamidam tatam.
O Arjun! All beings reside within Purushottam, and he pervades this entire world. That Purushottam is superior to Akshar and attained by singular devotion.
Shlok 8.23
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ॥
yatra kāle tvanāvruttimāvruttim chaiva yoginaha;
prayātāyānti tam kālam vakshyāmi bharatarshabha.
O Arjun! I will describe that very path which yogīs who have left their bodies attain and do not return from and that path from where they do return.
Shlok 8.24
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥
agnirjyotirahah shuklah shaṇmāsā uttarāyaṇam;
tatra prayātā gachchhanti brahma brahmavido janāhā.
Those knowers of Brahman, who are on the path where the deities who preside over fire, light, the bright half of the lunar month, the day, and the six months of the northward course of the sun reside, attain the abode Brahman.
Shlok 8.25
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते॥
dhūmo rātristathā krushṇah shaṇmāsā dakshiṇāyanam;
tatra chāndramasam jyotiryogī prāpya nivartate.
A yogī who is on the path where the deities who preside over smoke, the night, the dark half of the lunar month, and the six months of the southern course of the sun reside, returns upon attaining the realm of the moon.
Shlok 8.26
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः॥
shuklakrushṇe gatī hyete jagatah shāshwate mate;
ekayāyā tyanāvruttimanyayā’’vartate punaha.
The people of the world certainly believe that these bright and dark paths are eternal. On one path, one attains the abode from which there is no return, and on the other, one returns to the world.
Shlok 8.27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवाऽर्जुन॥
naite srutī pārtha jānanyogī muhyati kashchana;
tasmātsarveshu kāleshu yogayukto bhavā’rjuna.
Arjun! No yogī who knows these two paths is deluded. Therefore, O Arjun! At all times be joined in yoga.
Shlok 8.28
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाऽऽद्यम्॥
vedeshu yajneshu tapahsu chaiva
dāneshu yatpuṇyafalam pradishṭam;
atyeti tatsarvamidam viditvā
yogī param sthānamupaiti chā’’dyam.
Having known this, a yogī surpasses all the fruits declared of studying the Vedas and practicing sacrifices, austerities, and charity and attains the eternal supreme abode—Akshardhām.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादेऽक्षरब्रह्मयोगो नामाऽष्टमोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde’ksharabrahmayogo nāmā’shṭamo’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the eighth chapter titled “Akshar-brahma-yoga.”