अक्षरब्रह्मयोगः
Chapter
8
Akṣara-brahma-yogaḥ
-Topic of Imperishable Brahman
(Seven
question by Arjuna in 1st and 2nd śloka)
अर्जुन उवाच
अर्जुन उवाच
किं तद्
ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च
किं प्रोक्तमधिदैवं किमुच्यते ॥८.१॥
arjuna uvāca
kiṃ tad[2]
brahma kim-adhyātmaṃ kiṃ karma puruṣottama |
adhibhūtaṃ ca kiṃ proktam-adhidaivaṃ kim-ucyate ||8.1||
adhibhūtaṃ ca kiṃ proktam-adhidaivaṃ kim-ucyate ||8.1||
puruṣottama[3]! tat
brahma[4] kiṃ,
adhyātmaṃ[5] [6]kim,
karma[7] kiṃ,
adhibhūtaṃ[8] kiṃ
proktam, ca adhidaivaṃ[9] kim
ucyate[10] |
Arjuna said:
O, Supreme Being (puruṣottama!)!
i) What (kim) is that (tat)
Brahman (brahma)?
ii) What (kim) is centered on
the self (adhyātmam)?
iii) What (kim) is karma
(karma)?
iv) And (ca) what (kim) is
spoken of (proktam) as centered on beings
(adhibhūtaṃ)?
v) What (kim) is said to be (ucyate)
centred on the gods (adhidaivam)? ||8.1||
अधियज्ञः
कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले
च कथं ज्ञेयोऽसि नियतात्मभिः॥८.२॥
madhusūdana[14]!
vi) atra adhiyajñaḥ[15] kaḥ,
asmin dehe kathaṃ |
O Slayer of demon Madhu! (madhusūdana!)!
Who (kaḥ) is that, which is
centred on ritual (adhiyajñaḥ);
how (katham) is it here (atra)
in this (asmin) body (dehe)?
And (ca) at the time of death (prayāṇakāle),
how (katham) are (asi) you known (jñeyaḥ) by those, whose
minds are steady (niyatātmabhiḥ)? ||8.2||
(Bhagavān's
answers 3 questions - Brahma, Adhyātma and Karma)
श्रीभगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः॥८.३॥
śrībhagavān
uvāca
akṣaraṃ
brahma paramaṃ svabhāvo’dhyātmam-ucyate |
bhūtabhāvodbhavakaro[18] visargaḥ karmasañjñitaḥ ||8.3||
bhūtabhāvodbhavakaro[18] visargaḥ karmasañjñitaḥ ||8.3||
paramam akṣaraṃ brahma[19] [20]| svabhāvaḥ
adhyātmam[21]
ucyate | bhūta-bhāvodbhava-karaḥ visargaḥ karma-sañjñitaḥ[22] |
Śrī Bhagavān said:
i) The Limitless (paramam) and Changeless
(akṣaram) is Brahman (brahma).
ii) Its manifestation (svabhāvaḥ)
centred on the body (adhyātmam) is called (ucyate) the jīva.
iii) What is known (sañjñitaḥ) as
karma (karma-sañjñitaḥ) is an offering in the rituals (visargaḥ),
which causes the genesis and existence of beings (bhūta-bhāvodbhava- karaḥ).
||8.3||
(Bhagavān's
answers next 3 questions - adhibhūta,
adhidaiva and adhiyajña)
अधिभूतं
क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र
देहे देहभृतां वर ॥८.४॥
adhibhūtaṃ
kṣaro[23]
bhāvaḥ puruṣaś[24]-cādhidaivatam
|
adhiyajño[25]'ham-evātra dehe dehabhṛtāṃ vara! ||8.4||
adhiyajño[25]'ham-evātra dehe dehabhṛtāṃ vara! ||8.4||
kṣaraḥ[26]
bhāvaḥ adhibhūtam | puruṣaḥ adhidaivatam | ca dehabhṛtāṃ vara[27]! atra
dehe aham eva adhiyajñaḥ[28]|
O, The most exalted (vara!) among
the embodied! (dehabhṛtāṃ)!
iv) What is centred on beings (adhi-bhūtam)
is perishable (kṣaraḥ bhāvaḥ).
v)
What is centred on devatās (adhi-daivatam) is Hiraṇyagarbha / Sūtrātmā
/
Prajāpati/ Brahmāji (puruṣaḥ).
vi) Here (atra) in this body (dehe),
I (aham) alone (eva) am what is centred on
ritual (adhiyajñaḥ). ||8.4||
(Bhagavān's
answers the seventh question
- result of
remembering Īśvara while leaving)
अन्तकाले
च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः
प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥८.५॥
antakāle ca
mām-eva smaran muktvā kalevaram |
yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ ||8.5||
yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ ||8.5||
ca yaḥ antakāle mām eva smaran[29]
kalevaraṃ muktvā[30]
pra-yāti, saḥ[31]
mad-bhāvaṃ yāti | atra saṃśayaḥ nāsti |
And (ca) at the time of death (antakāle),
the one (yaḥ) who departs (prayāti) giving up (muktvā) the
body (kalevaram), remembering (smaran) Me (mām) alone (eva),
he (saḥ) easily attains (pra-yāti) My (mat) being (bhāvam).
There (atra) is (asti) no (na) doubt (saṃśayaḥ) about
this. ||8.5||
यं यं
वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति
कौन्तेय सदा तद्भावभावितः॥८.६॥
yaṃ yaṃ vāpi
smaran bhāvaṃ tyajatyante kalevaram |
taṃ tam evaiti kaunteya! sadā tadbhāvabhāvitaḥ ||8.6||
taṃ tam evaiti kaunteya! sadā tadbhāvabhāvitaḥ ||8.6||
kaunteya! ante yaṃ yaṃ[32] vā
api bhāvaṃ smaran kalevaraṃ tyajati, sadā tad-bhāvabhāvitaḥ taṃ tam[33] eva
eti [34] |
O, Son of Kunti (kaunteya!)! And
(vā) in fact (api), at the time of death (ante),
remembering (smran) whatever (yaṃ yam) thing (bhāvam) one
gives up (tyajati) the physical body (kalevaram), because of his
constant (sadā) thought about it (tad-bhāva-bhāvitaḥ), one
reaches (eti) that (taṃ tam) alone (eva). ||8.61||
(hence always
think of Īśvara)
तस्मात्सर्वेषु
कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्
॥८.७॥
tasmāt
sarveṣu kāleṣu mām-anusmara yudhya ca |
mayyarpitamanobuddhir-mām-evaiṣyasyasaṃśayaḥ ||8.7||
mayyarpitamanobuddhir-mām-evaiṣyasyasaṃśayaḥ ||8.7||
tasmāt[35]
sarveṣu kāleṣu[36]
mām anu-smara, ca yudhya | mayyarpita-manobuddhiḥ asaṃśayaḥ mām eva eṣyasi |
Therefore (tasmāt), remember (anu-smara)
Me (mām) all (sarveṣu) the time (kāleṣu) and (ca) fight
(yudhya). With the mind and intellect offered unto Me (mayyarpita-manobuddhiḥ),
undoubtedly (asaṃśayaḥ) you
will reach (eṣyasi) Me (mām) alone (eva). ||8.7||
(8th to 16th ślokas are about Saguṇa Nirākāra Īśvara)
अभ्यासयोगयुक्तेन
चेतसा नान्यगामिना ।
परमं
पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८.८॥
abhyāsayogayuktena
cetasā nānyagāminā |
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan ||8.8||
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan ||8.8||
pārtha! abhyāsa-yoga-yuktena[37]
nānyagāminā[38]
cetasā[39] anu-cintayan[40] paramaṃ divyaṃ puruṣaṃ[41]
yāti |
O, Son of Pṛthā! (pārtha!) Reflecting
in keeping with the teaching (anu-cintayan) with a mind (cetasā)
made steadfast with practice of yoga/meditation
(abhyāsa-yoga-yuktena) that does not (na) stray away (anyagāminā),
he reaches (yāti) the limitless (paramam) self-effulgent (divyam)
person (puruṣam). ||8.8||
(Description
of that Paramam Divyam Puruṣam (in the previous śloka)
(9 and 10
together because of one sentence/concept with usage of yaḥ saḥ)
कविं
पुराणमनुशासितारम्
अणोरणीयंसमनुस्मरेद्यः।
सर्वस्य
धातारमचिन्त्यरूप-
मादित्यवर्णं
तमसः परस्तात् ॥८.९॥
प्रयाणकाले
मनसाऽचलेन
भक्त्या
युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये
प्राणमावेश्य सम्यक्
स तं परं
पुरुषमुपैति दिव्यम् ॥८.१०॥
kaviṃ purāṇam-anuśāsitāraṃ
aṇor-aṇīyāṃsam-anusmared[42]-yaḥ |
sarvasya dhātāram-acintyarūpam-
ādityavarṇaṃ tamasaḥ parastāt ||8.9||
aṇor-aṇīyāṃsam-anusmared[42]-yaḥ |
sarvasya dhātāram-acintyarūpam-
ādityavarṇaṃ tamasaḥ parastāt ||8.9||
prayāṇakāle
manasācalena
bhaktyā yukto[43] yogabalena caiva |
bhruvor-madhye prāṇam-āveśya samyak
sa taṃ paraṃ puruṣam-upaiti divyam ||8.10||
bhaktyā yukto[43] yogabalena caiva |
bhruvor-madhye prāṇam-āveśya samyak
sa taṃ paraṃ puruṣam-upaiti divyam ||8.10||
yaḥ kaviṃ purāṇam anuśāsitāram[44],
aṇoḥ aṇīyāṃsaṃ, sarvasya dhātāram, acintya-rūpam[45],
āditya-varṇaṃ tamasaḥ parastāt[46]
anu-smaret
......
.....saḥ[47]
bhaktyā yuktaḥ prayāṇakāle yoga-balena[48]
bhruvoḥ madhye prāṇam samyak āveśya [49] [50]ca
acalena manasā[51]
(smaran) taṃ paraṃ divyaṃ puruṣam[52]
upaiti |
The one who (yaḥ) contemplates
(anu-smaret) upon the omniscient (kavim), the most ancient (purāṇam),
the ruler (anu-śāsitāram), who is subtler (aṇīyāṃsam) than the
subtlest (aṇoḥ), basis (dhātāram) of all (sarvasya), whose
form cannot be conceived of (acintya-rūpam), who is effulgent like the
sun (āditya-varṇam), who is beyond (parastāt) ignorance (tamasaḥ)
(and knowledge)..... ||8.9||
…...at the time of death (prayāṇakāle),
with an unwavering (acalena) mind (manasā), endowed (yuktaḥ)
with devotion (bhaktyā), and (ca) indeed (eva) strength
gathered by yoga (yogabalena), placing (āveśya) the breath
(prāṇam) properly (samyak) between (madhye) the brows (bhruvoḥ),
he (saḥ) indeed (eva) reaches (upaiti) that (tam) limitless
(param) effulgent (divyam) person (puruṣam). ||8.10||
यदक्षरं
वेदविदो वदन्ति
विशन्ति
यद्यतयो वीतरागाः।
यदिच्छन्तो
ब्रह्मचर्यं चरन्ति
तत्ते पदं
संग्रहेण प्रवक्ष्ये ॥८.११॥
yad-akṣaraṃ
vedavido[53]
vadanti
viśanti yad[54]-yatayo[55] vītarāgāḥ |
yad[56]-icchanto[57] brahmacaryaṃ caranti
tat te padaṃ saṅgraheṇa pravakṣye[58] ||8.11||
viśanti yad[54]-yatayo[55] vītarāgāḥ |
yad[56]-icchanto[57] brahmacaryaṃ caranti
tat te padaṃ saṅgraheṇa pravakṣye[58] ||8.11||
vedavidaḥ yat
akṣaraṃ [59]vadanti,
vītarāgāḥ yatayaḥ[60] yat
viśanti, yat icchantaḥ brahmacaryaṃ[61]
caranti, tat[62]
padaṃ te saṅgraheṇa pravakṣye |
(I) will tell (pravakṣye) you (te)
briefly (saṅgraheṇa) about that (tat) end (padam), which (yat)
does not decline (akṣaram), about which the knowers of the Veda (vedavidaḥ)
talk (vadanti) about, which (yat) the renunciates (yatayaḥ)
free from desires (vītarāgāḥ) enter (viśanti), and desiring (icchantaḥ)
which
(yat) (people) follow/live/lead (caranti) a life of study
and discipline/asceticism (brahmacaryam). ||8.11||
(12th and 13th
to be read together since prayāti is
the single verb)
सर्वद्वाराणि
संयम्य मनो हृदि निरुध्य च ।
मूध्न्या।र्धायात्मनः
प्राणमास्थितो योगधारणाम् ॥८.१२॥
ओमित्येकाक्षरं
ब्रह्म व्याहरन्मामनुस्मरन् ।
यः
प्रयाति त्यजन्देहं स याति परमां गतिम् ॥८.१३॥
sarvadvārāṇi
saṃyamya mano[63]
hṛdi nirudhya ca |
mūrdhnyādhāyātmanaḥ prāṇam-āsthito[64] yogadhāraṇām ||8.12||
mūrdhnyādhāyātmanaḥ prāṇam-āsthito[64] yogadhāraṇām ||8.12||
om-ityekākṣaraṃ
brahma vyāharan mām-anusmaran |
yaḥ prayāti tyajan-dehaṃ sa yāti paramāṃ gatim ||8.13||
yaḥ prayāti tyajan-dehaṃ sa yāti paramāṃ gatim ||8.13||
sarva-dvārāṇi
saṃyamya[65],
ca manaḥ hṛdi nirudhya[66],
prāṇam mūrdhni ādhāya[67], ātmanaḥ
yoga-dhāraṇām āsthitaḥ....
....om iti ekākṣaraṃ brahma vyāharan[68],
mām anu-smaran[69],
dehaṃ tyajan[70]
yaḥ prayāti, saḥ[71] paramāṃ
gatim[72]
yāti |
Closing (saṃyamya) all the
gates of perception/sense organs (sarva-dvārāṇi), and (ca) withdrawing
(nirudhya) the mind (manas) into the heart (hṛdi), placing
(ādhāya) his (ātmanaḥ) breath (prāṇam) at the top of his
head (mūrdhni), remaining (āsthitaḥ) holding (his breath) by yoga (yoga-dhāraṇām),
chanting (vyāharan) the single (eka) syllable (akṣaram) Om
(om iti), which is Brahman (brahma), giving up (tyajan) the
body (deham), the one (yaḥ) who departs (prayāti) remembering
(anu-smaran) Me (mām), he (saḥ) goes (yāti ) to the
most exalted (paramām) end (gatim). ||8.12-13||
अनन्यचेताः
सततं यो मां स्मरति नित्यशः।
तस्याहं
सुलभः पार्थ नित्ययुक्तस्य योगिनः॥८.१४॥
ananyacetāḥ
satataṃ yo[73]
māṃ smarati nityaśaḥ |
tasyāhaṃ sulabhaḥ pārtha! nityayuktasya yoginaḥ ||8.14||
tasyāhaṃ sulabhaḥ pārtha! nityayuktasya yoginaḥ ||8.14||
pārtha! yaḥ (mayi) ananyacetāḥ[74], nityaśaḥ
satataṃ māṃ smarati, tasya nitya-yuktasya yoginaḥ[75] ahaṃ
sulabhaḥ[76] |
O, Son of Pṛthā (pārtha!)! The
one who (yaḥ) has a mind that thinks of no other (ananya-cetāḥ),
who constantly (satatam) remembers (smarati) Me (mām) regularly
(nityaśaḥ), for (tasya) that yogī (yoginaḥ)
who is always united (nitya-yuktasya) with Me, I (aham) am easily
gained (sulabhaḥ). ||8.14||
मामुपेत्य
पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति
महात्मानः संसिद्धिं परमां गताः॥८.१५॥
mām-upetya
punarjanma duḥkhālayam-aśāśvatam |
nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ ||8.15||
nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ ||8.15||
mahātmānaḥ[77], mām
upetya[78]
duḥkhālayam aśāśvataṃ punarjanma[79] na āpnuvanti
| paramāṃ saṃsiddhiṃ [80]
gatāḥ |
Reaching (upetya) Me (mām),
the wise persons (mahātmānaḥ) do not (na) gain (āpnuvanti)
another (punar) birth (janma), which is the abode of misery (duḥkhālayam),
finite (aśāśvatam). They have reached (gatāḥ) the ultimate (paramām)
success (saṃsiddhim). ||8.15||
आब्रह्मभुवनाल्लोकाः
पुनरावर्तिनोऽर्जुन ।
मामुपेत्य
तु कौन्तेय पुनर्जन्म न विद्यते ॥८.१६॥
ābrahmabhuvanāl[81]lokāḥ
punarāvartinorjuna! |
mām-upetya tu kaunteya! punarjanma na vidyate ||8.16||
mām-upetya tu kaunteya! punarjanma na vidyate ||8.16||
arjuna! ābrahma-bhuvanāt lokāḥ
punarāvartinaḥ | tu kaunteya! mām upetya[82]
punar-janma na vidyate
|
O, Arjuna! (arjuna!) All the
worlds (where beings exist) (lokāḥ) up to the world of Brahmāji (ābrahma-bhuvanāt)
are subject to return (punar-āvartinaḥ). However (tu), having
reached (upetya) Me (mām) O Son of Kunti (kaunteya!)! there is (vidyate) no (na)
rebirth (punar-janma). ||8.16||
(Day and
Night of Brahmāji)
सहस्रयुगपर्यन्तमहर्यद्
ब्रह्मणो विदुः।
रात्रिं
युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥८.१७॥
sahasrayugaparyantam-ahar-yad[83]
brahmaṇo viduḥ |
rātriṃ yugasahasrāntāṃ te’[84]horātravido[85] janāḥ ||8.17||
rātriṃ yugasahasrāntāṃ te’[84]horātravido[85] janāḥ ||8.17||
brahmaṇaḥ yat
ahaḥ sahasra-yuga-paryantaṃ, rātriṃ yuga-sahasrāntāṃ (ye) viduḥ, te[86]
janāḥ ahorātra[87]-vidaḥ[88] |
Those (te) people (janāḥ)
who know (viduḥ) that a day (ahaḥ) of Brahmāji (brahmaṇaḥ) consists of one thousand yugas
(sahasra-yuga-paryantam), and a night (rātrim) (of Brahmāji)
measuring one thousand yugas (yuga-sahasrāntām), know about the
day and night (ahorātra-vidaḥ). ||8.17||
(Description
of beings being born and dying repeatedly)
अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे
प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥८.१८॥
avyaktād[89]
vyaktayaḥ sarvāḥ prabhavantyaharāgame[90] |
rātryāgame pralīyante[91] tatraivāvyaktasañjñake ||8.18||[92]
rātryāgame pralīyante[91] tatraivāvyaktasañjñake ||8.18||[92]
sarvāḥ vyaktayaḥ ahar-āgame avyaktāt
pra-bhavanti | rātryāgame tatra avyakta-sañjñake eva pra-līyante [93]|
At the beginning (āgame) of the
day (ahaḥ), all things (sarvāḥ)
that are manifest (vyaktayaḥ) arise (pra-bhavanti) from the
unmanifest (avyaktāt). At the approach (āgame) of the night (rātrī),
they resolve (pra-līyante) in that (tatra) alone (eva),
which is called unmanifest (avyakta-sañjñake)| ||8.18||
भूतग्रामः
स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः
पार्थ प्रभवत्यहरागमे ॥८.१९॥
bhūtagrāmaḥ
sa evāyaṃ bhūtvā bhūtvā pralīyate |
rātryāgame’vaśaḥ pārtha! prabhavatyaharāgame[94] ||8.19||
rātryāgame’vaśaḥ pārtha! prabhavatyaharāgame[94] ||8.19||
pārtha! saḥ eva ayaṃ bhūtagrāmaḥ
bhūtvā bhūtvā[95]
avaśaḥ rātryāgame pra-līyate[96] |
ahar-āgame pra-bhavati
|
O, Son of Pṛthā! (pārtha!) This
(ayam) group of beings (bhūta-grāmaḥ) indeed (eva), having
come into being repeatedly (bhūtvā bhūtvā), necessarily dissolves (pra-līyate)
when the night (rātri of Brahmāji) comes (āgame). When the day (ahaḥ) comes (āgame), it again comes
into being (pra-bhavati). ||8.19||
(Description
of the eternal avyakta that is above
this avyakta)
परस्तस्मात्तु
भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स
सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥८.२०॥
paras-tasmāt
tu bhāvo’[97]nyo’[98]vyakto’[99]vyaktāt
sanātanaḥ | [100]
[101]
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ||8.20||
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ||8.20||
tu tasmāt
avyaktāt[102]
paraḥ anyaḥ, yaḥ sanātanaḥ avyakta bhāvaḥ | saḥ[103]
sarveṣu bhūteṣu naśyatsu[104],
na vi-naśyati
[105]|
However (tu), distinct (paraḥ)
from that (tasmāt) unmanifest (avyaktāt - Paramātmā) is
another (anyaḥ) unmanifest (avyaktaḥ - Brahmāji), which
is existent (bhāvaḥ) and eternal (sanātanaḥ), who (yaḥ) is
not (na) destroyed (vinaśyati) when all (sarveṣu) beings (bhūteṣu)
are destroyed (naśyatsu). ||8.20||
(That avyakta is called akṣara, paramāṃ-gati, paramaṃ-dhāma,
paramam-puruṣa)
अव्यक्तोऽक्षर
इत्युक्तस्तमाहुः परमां गतिम् ।
यं
प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥८.२१॥
avyakto’[106]kṣara
ityuktas-tam-āhuḥ paramāṃ gatim |
yaṃ prāpya na nivartante tad[107] dhāma paramaṃ mama[108]||8.21||
yaṃ prāpya na nivartante tad[107] dhāma paramaṃ mama[108]||8.21||
avyaktaḥ akṣaraḥ iti uktaḥ | taṃ[109]
paramāṃ gatim āhuḥ, yaṃ prāpya[110] na
ni-vartante tat mama paramaṃ dhāma[111] |
The unmanifest (avyaktaḥ) that (tam) was spoken of (uktaḥ)
as (iti) is indestructible (akṣaraḥ), the highest (paramām)
end (gatim), they say (āhuḥ). That (tat) abode (dhāma) of Mine (mama), is the highest (paramam)
gaining (prāpya) which (yam) (people)
do not (na) return (ni-vartante). ||8.21||
That is
obtained through ananyā bhakti)
पुरुषः स
परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि
भूतानि येन सर्वमिदं ततम् ॥८.२२॥
puruṣaḥ sa
paraḥ pārtha! bhaktyā labhyas-tvananyayā |
yasyāntaḥsthāni bhūtāni yena sarvam-idaṃ tatam ||8.22||
yasyāntaḥsthāni bhūtāni yena sarvam-idaṃ tatam ||8.22||
pārtha! yasya antaḥsthāni bhūtāni,
yena sarvam idaṃ tatam[112] saḥ
paraḥ puruṣaḥ[113]
tu ananyayā bhaktyā[114]
labhyaḥ |
O, Son of Pṛthā (pārtha!)! The
One (yasya), in whom (antaḥsthāni) all beings (bhūtāni)
have their being, by whom (yena) all (sarvam) this (idam)
is pervaded (tatam); That (saḥ) limitless (paraḥ) Puruṣa (puruṣaḥ)
is gained (labhyaḥ) only (tu) by
exclusive (ananyayā) devotion (bhaktyā). ||8.22||
(The gati (onward travel) during Śukla and Kṛṣṇa)
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता
यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥८.२३॥
yatra kāle
tvanāvṛttim-āvṛttiṃ caiva yoginaḥ |
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha! ||8.23||
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha! ||8.23||
bharatarṣabha!
yatra kāle prayātāḥ yoginaḥ[115] tu anāvṛttim eva yānti | ca taṃ kālaṃ (yatra)
āvṛttiṃ, vakṣyāmi |
O, The foremost in the clan of Bharata
(bharatarṣabha!)! I will tell (vakṣyāmi) you that (tam) time/route
(kālam) of no return (anāvṛttim) by which (kāle) the
departed (prayātāḥ) yogis (yoginaḥ)
go (yānti), and (ca) also (eva) the time/route of return (āvṛttim).
||8.23||
{Śukla mārga
(path)}
अग्निर्ज्योतिरहः
शुक्लः षण्मासा उत्तरायणम् ।
तत्र
प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥८.२४॥
agnir-jyotir-ahaḥ
śuklaḥ ṣaṇmāsā-uttarāyaṇam |
tatra prayātā gacchanti brahma brahmavido[116] janāḥ ||8.24||
tatra prayātā gacchanti brahma brahmavido[116] janāḥ ||8.24||
jyotiḥ agniḥ ahaḥ
śuklaḥ[117]
uttarāyaṇam[118]
ṣaṇ[119]māsāḥ
| tatra prayātāḥ brahmavidaḥ janāḥ brahma gacchanti |
Departing (prayātāḥ) through
that path (tatra) in which the deity of fire (agniḥ), the deity
of light (jyotiḥ), the deity of the day (ahaḥ), the deity of the
bright fortnight (śuklaḥ), the deity of the six months (ṣaṇ-māsāḥ)
of the northern solstice (uttarāyaṇam) are present, the meditators of
Brahman (brahmavidaḥ janāḥ) go (gacchanti) to Brahmaloka (brahma).
||8.24||
{Kṛṣṇa marga (path)}
धूमो
रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र
चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥८.२५॥
dhūmo[120]
rātris-tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam |
tatra cāndramasaṃ jyotir-yogī prāpya nivartate ||8.25||
tatra cāndramasaṃ jyotir-yogī prāpya nivartate ||8.25||
dhūmaḥ rātriḥ tathā kṛṣṇaḥ[121] dakṣiṇāyanam[122] ṣaṇ-māsāḥ
| tatra yogī cāndramasaṃ jyotiḥ prāpya[123] ni-vartate
|
The yogī (yogī) (traveling
by the route) where (tatra) the
presiding deity of clouds (dhumaḥ), the deity of night (rātriḥ), and
(tathā) the deity of dark fortnight (kṛṣṇaḥ), and the deity of the six
months (ṣaṇ-māsāḥ) of the southern solstice (dakṣiṇāyanam) (are
present), gaining (prāpya) the world of the moon (cāndramasaṃ
jyotiḥ), returns (ni-vartate). ||8.25||
(Knowledge of
Śukla and Kṛṣṇa)
शुक्लकृष्णे
गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते
पुनः ॥८.२६॥
śuklakṛṣṇe
gatī hyete jagataḥ śāśvate mate |
ekayā yātyanāvṛttim-anyayāvartate punaḥ ||8.26||
ekayā yātyanāvṛttim-anyayāvartate punaḥ ||8.26||
hi jagataḥ ete śukla-kṛṣṇe gatī
śāśvate[124]
mate | ekayā anāvṛttiṃ yāti, anyayā punaḥ āvartate |
As is well known (hi) in the śāstra, these (ete) two paths (gatī)
of the world (jagataḥ), the bright and the dark (śukla-kṛṣṇe) are
considered (mate) eternal (śāśvate). By one (ekayā - path),
one goes (yāti) to a place of no
return (anāvṛttim), by the other (anyayā), one returns (āvartate)
again (punaḥ). ||8.26||
नैते सृती
पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु
कालेषु योगयुक्तो भवार्जुन ॥८.२७॥
naite sṛtī
pārtha! jānan-yogī muhyati kaścana |
tasmāt sarveṣu kāleṣu yogayukto[125] bhavārjuna! ||8.27||
tasmāt sarveṣu kāleṣu yogayukto[125] bhavārjuna! ||8.27||
pārtha! ete sṛtī jānan[126],
kaścana yogī na muhyati | arjuna! tasmāt[127]
sarveṣu kāleṣu[128]
yogayuktaḥ[129]
bhava |
O, Son of Pṛthā (pārtha!)! Knowing (jānan)
the two paths (sṛtī), a (kaścana) yogi (yogī) is never
(na) deluded (muhyati). O
Arjuna (arjuna!)! Therefore (tasmāt), at all (sarveṣu) times (kāleṣu) may you be (bhava) united to yoga (yoga-yuktaḥ).
||8.27||
{(Phalaśruti)
- result of knowing the concepts discussed in this chapter}
वेदेषु
यज्ञेषु तपःसु चैव
दानेषु
यत्पुण्यफलं प्रदिष्टम्।
अत्येति
तत्सर्वमिदं विदित्वा
योगी परं
स्थानमुपैति चाद्यम् ॥८.२८॥
vedeṣu
yajñeṣu tapaḥsu caiva
dāneṣu yat puṇyaphalaṃ pradiṣṭam |
atyeti tat sarvam-idaṃ viditvā
yogī paraṃ sthānam-upaiti cādyam ||8.28||
dāneṣu yat puṇyaphalaṃ pradiṣṭam |
atyeti tat sarvam-idaṃ viditvā
yogī paraṃ sthānam-upaiti cādyam ||8.28||
yogī idaṃ viditvā[130] [131]vedeṣu,
ca yajñeṣu, tapaḥsu, dāneṣu, yat puṇya-phalaṃ pradiṣṭam, tat[132]
sarvam atyeti | ca ādyaṃ paraṃ sthānam upaiti |
The yogi (yogī) knowing (viditvā)
this (idam), goes beyond (atyeti) all (sarvam) things (tat)
taught by the śāstra (pra-diṣṭam), wrt the result of good
actions (puṇya-phalaṃ), which (yat) abides in the (study of the) Veda (vedeṣu), and (ca) the rituals (yajñeṣu),
disciplines (tapaḥsu), even (eva) charities (dāneṣu). And (ca) he
reaches (upaiti) the primal cause (of
creation) (ādyam), which is the
highest (param) state (sthānam). ||8.28||
***
ॐ
तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे
अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः॥८॥
oṃ tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
akṣarabrahma-yogo nāma aṣṭamo’dhyāyaḥ (8)
***
Thus concludes the eighth chapter
titled Akṣara-brahma-yogaḥ (Topic of Imperishable Brahman), in the Bhagavadgītā, which is the essence of
the Upaniṣads, whose subject matter is both knowledge of Brahman and Yoga,
which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[3] puruṣebhyaḥ (5th or 6th puruṣāṇām?)
uttamaḥ, puruṣottamaḥ 6TP- Shaṣṭhī
Tatpuruṣaḥ
The one who transcends all beings.
[4] brahma - Arjuna's question in Ch 7.29
[5] adhyātmam -
Arjuna's question in Ch 7.29
[6] adhyātmam - Avyayībhāvaḥ
[7] karma - Arjuna's question in Ch 7.29
[8] adhibhūtam -
Arjuna's question in Ch 7.30
[9] adhidaivam -
Arjuna's question in Ch V 7.30
[10] Naturally Arjuna asks
clarification about adhyātmam,
adhibhūtam, (because Kṛṣṇa raised these three terms in the previous chapter - adhyātmaṃ
Ch 7.29, sādhibhūtādhidaivaṃ sādhiyajñaṃ in Ch 7.30)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[14] Madhusūdana includes
Kaiṭabhasūdana
[15] adhiyajñaḥ also - Arjuna's question in Ch 7.30
[16] ātmā - means mind
here.
[19] paramaṃ (adj) akṣaraṃ
(adj) brahma (noun)
[20] Answer to - kim tad
brahma?
[21] adhyātmam - Answer
to kim tad adhyatmam
[22] visargaḥ karmasañjñitaḥ
- Answer to kim karma
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[26] Compared to "akṣaraṃ"
brahma, adhibhūtaṃ is "kṣaraḥ"
[27] dehabhṛtāṃ vara - very apt address when adhyātmam and adhibhūtam are
being discussed.
[28] adhiyajñaḥ - The
presiding deity of any yajña is Viṣṇu as per Viṣṇusūktam.
pratyayaḥ, paraśca)
[31] yaḥ (relative) saḥ
(co-relative)
[32] yaṃ
yam - peculiar usage in Sanskrit.
[33] yaṃ yam (relative) taṃ tam (co-relative)
[35] logic (hetau) as in the previous śloka. akartaryṛurṇe pañcamī - Aṣ 2.3.24 (hetau)
[36] sarveṣu (dp) kāleṣu
(noun)
[37] Yoga - here means
meditation, continuing from previous chapter of Dhyānayoga
[39] abhyāsayoga-yuktena (adj) nānyagāminā
(adj) cetasā (noun)
pratyayaḥ, paraśca)
[41] paramaṃ (adj) divyam
(adj) puruṣam (noun)
[44] anuśāsitāraṃ -
भीषाऽस्माद्वातः
पवते
।
भीषोदेति
सूर्यः
।
भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम
इति
।
- तैत्तिरीयोपनिषत्,
ब्रह्मानन्दवल्ली
8
[45] acintyarūpam - He
is formless, so not kailāśe vartate, vaikuṇṭhe vartate
[46] tamasaḥ parastāt -
अन्यत्र
धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात्
।
अन्यत्र भूताच्च
भव्याच्च
यत्तत्पश्यसि
तद्वद
॥
- कठोपनिषत्
1.2.14
[47] yaḥ in 8.9 (relative) saḥ
in 8.10 (co-relative)
[48] yogabalena - which
comes by the constant practice of meditation (samādhi)
[50] prāṇam-āveśya samyak
- concentrating the whole will and self-consciousness
[51] acalena (adj) manasā
(noun)
[52] paraṃ puruṣaṃ divyam of the previous sloka - Divyam
-
तमेव
भान्तमनुभाति
सर्वं,
तस्य
भासा
सर्वमिदं
विभाति
॥
- कठोपनिषत्
2.2.15
यदिच्छन्तो ब्रह्मचर्यं चरन्ति, तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत् ॥
- कठोपनिषत् 1.2.15
[59] yat (dp) akṣaram (noun)
[60] vītarāgāḥ (adj) yatayaḥ
(noun)
[61] brahmacaryam - a
religious student who willingly takes up the vow of continence etc. to lead a life of study and discipline/asceticism to
know Brahman, the equation of jīveśvara-aikyam
[62] yat yat yat (relative) tat (co-relative)
pratyayaḥ, paraśca)
pratyayaḥ, paraśca)
pratyayaḥ, paraśca)
[71] yaḥ (relative) saḥ
(co-relative)
[72] paramām (adj) gatim (noun)
[74] ananyacetāḥ = na anyacetāḥ (nañ tatpuruṣaḥ samāsaḥ), declines like naciketas
- naciketā
[75] tasya (dp) nitya-yuktasya
(adj) yoginaḥ (noun)
[76] aham (subject) sulabhaḥ
(predicate)
- kartṛ-karmaṇoh
kṛti Aṣ
2.3.65 (ṣaṣṭhī,
anabhihite)
6th case negated by -
lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
- kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
[79] duḥkhālayam (adj) aśāśvatam
(adj) punar-janma (noun)
[80] paramām (adj) saṃsiddhim
(noun)
saṃhitāyām)
[86] ye (relative) te
(co-relative)
- cārthe
dvandvah - Aṣ 2.2.29 (vibhāṣā, sup, samāsaḥ)
[88] te (dp) ahorātra-vidaḥ
(adj) janāḥ (noun)
[90] 1st prabhavantyaharāgame
[91] 1st rātryāgame pralīyante
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ - Ch 2.28
[93] pra-bhavanti - pra-līyante - antonyms
[94] 2nd prabhavantyaharāgame.
[95] bhūtvā bhūtvā - (dvitvam) - ābhīkṣṇye ṇamul ca - Aṣ-3.4.22 (samāna-kartṛkayoḥ pūrvakāle, ktvā, dhātoḥ, pratyayaḥ, paraśca)
[96] 2nd rātryāgame pra-līyate
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[100] paras-tasmāt tu bhāvo’nyo’vyakto’vyaktāt sanātanaḥ |
Yamaka alaṅkāra (Śabdālaṅkāra). First avyakta = Paramātmā. Second avyakta = Brahmāji
Yamaka alaṅkāra (Śabdālaṅkāra). First avyakta = Paramātmā. Second avyakta = Brahmāji
[101] 3rd and last
place where a śloka cannot be broken in the middle
[102] tasmāt (dp) avyaktāt
(noun)
[103] yaḥ (relative) saḥ
(co-relative)
[105] naśyatsu, na vi-naśyati - Virodhābhāṣa alaṅkāra (Arthālaṅkāra). When a
conflict ( virodha) in the meaning appears (ābhāṣa), which is not a conflict
(virodhābhāṣa) at all. The one who is not destroyed
(indestructible) when all beings (physical bodies) are destroyed.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः
पश्यति स
पश्यति ॥ - Ch.13.27
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ saṃhitāyām)
यद्गत्वा
न
निवर्तन्ते
तद्धाम
परमं
मम
॥
- Ch 15.6 (yat
tat)
[109] tam (co-relative) yam
(relative)
[111] paramam (adj) dhāma
(noun)
यतः प्रवृत्तिर्भूतानां येन
सर्वमिदं ततम्
। - Ch 18.46
[113] saḥ (dp) paraḥ (adj) puruṣaḥ (noun)
[114] ananyayā (adj) bhaktyā
(noun)
[115] prayātāḥ (adj) yoginaḥ
(noun)
[117] of the waxing moon
[118] the sun’s apparent travel
towards the north
[121] of the waning moon
[122] the sun’s apparent travel
towards the south
[124] ete (dp) śukla-kṛṣṇe
(adj) gatī (noun) śāśvate (adj)
pratyayaḥ, paraśca)
[127] tasmāt - akartaryṛurṇe pañcamī
Aṣ 2.3.24 (hetau)
[128] sarveṣu (dp) kāleṣu
(noun)
[129] Yoga has deeper meaning
here - to be together, and always united with Īśvara.
[131] the answers to Arjuna’s
questions here
[132] yat (relative) tat
(co-relative)
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