अथ अष्टमोऽध्यायः । अक्षरब्रह्मयोगः
8. Akshrbrahma yoga
The Yoga of the imperishable Brahman
Brahma, the Creator's Standard of Time 8-17 to 8-19
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ ८-१९॥
8-19. This multitude of beings, coming forth again and again, merge, 0 Partha, in spite of themselves, at the approach of night, and remanifest themselves at the approach of day.
Man's free-will is a misnomer. Beyond a certain limit man has not got the freedom to keep awake or to go to sleep. He is a helpless creature of his own mind given to the modifications of wakefulness and sleep. Much more helplessly than this, the multitude of beings are dragged into creation or the manifest state when Brahma wakes up and they go into the unmanifested when he retires to sleep. The process of being revolved in this wheel of birth and death has to go on indefinitely, sometimes even through the life periods of a few Brahmas, until perfection is reached and mukti obtained.
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अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ ८-१८॥
8-18. At the coming of day all manifest beings proceed from the unmanifested, and at the coming of night they merge again in the same which is called the unmanifested.
The plan of Nature is the same both in the macrocosm and the microcosm. In accordance with it, when a Jivatman goes to sleep the world projected from his mind gets withdrawn into it. The manifest and the unmanifest states of his world are all related to the wakefulness or otherwise of his mind. Similarly the macrocosmos comes into being when Brahma wakes up and it helplessly vanishes into the unmanifested state when he goes to sleep. His day and night function on a universal basis. Creation, preservation and destruction of the universe are all contained in the states of the mind of Brahma. And this is an eternal cosmic play.
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सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ ८-१७॥
8-17. Those who know that the day of Brahma lasts a thousand Yugas and that his night lasts a thousand Yugas, they are the knowers of day and night.
Brahma, the Creator is also a Jivatman having cosmic function to fulfil and wending his way towards mukti. That Purusha who attains Prakriti-laya or the universal power and efficiency in a previous kalpa or cycle, becomes Brahma in a succeeding cycle. Countless eons of ours put together form a day to Brahma and a similar expanse of time, his night. That way Brahma has his day and night, his own months and years and his own full span of life. Our understanding staggers in conceiving his life time. It expands into infinity, so to say.
Still Brahma, the Creator also has his wheel of birth and death and emancipation too from that wheel. He gets into krama-mukti, after his span of life, vacating his place for the succeeding Brahma. Those of us who understand this cosmic design, understand what is meant by the wheel of time, the wheel of birth and death and emancipation from this relativity. This intellectual grasp is an aid for our seeking mukti from the wheel of birth and death.
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The State of Non return 8-14 to 8-16
The difference between the wheel of birth and death and the Eternal Beatitude is explained as follows:-
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ ८-१६॥
8-16. All worlds including that of Brahma are subject to return, 0 Arjuna; but on reaching me, 0 son of Kunti, there is no rebirth.
Different planes of existence are known as the various worlds, the highest among them being the Brahma-loka. But all these worlds are subject to mutation and repetition, because of their being under the sway of time, space and causation. While the beings in all these worlds are compelled by their karma to be reborn, only those who go to Brahma-loka have two alternatives. The liberation-seekers among them work for it in that highest region and gain krama mukti or progressive liberation when the entire universe dissolves in pralaya. But the enjoyment-seekers among them are forced by their karma to take new births.
When the boiled paddy is sown in the field it sprouts not. Even so, when a perfected person puts away the body, he is not born again. -----Sri Ramakrishna
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मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ ८-१५॥
8-15. Having come to Me, the great souls are no more subject to rebirth, which is transitory and the abode of pain; for they have reached the highest perfection.
Man gets whatever he has made himself worthy of. The Lord gives Himself over to the devotee worthy of Him; and there is no gain greater than this. Having gained God, the devotee is in Eternal Beatitude. The wheel of birth and death does not touch him any more.
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अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ ८-१४॥
8-14. I am easily attainable, 0 Partha, by that ever-steadfast yogi, who constantly remembers Me daily and thinks of none else.
Just as material wealth gets added only to those who already own it, so the grace of the Lord is ever on the increase to those yogis who have made them; selves worthy of it. The Lord is ever available to those who seek Him. It is the ignorant man that alienates himself from the Lord.
When we take one stride towards the Lord, He takes ten strides towards us. -Sri Ramakrishna
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How the Yogi Relinquishes the Body 8-9 to 8-13
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥ ८-१२॥
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ ८-१३॥
8-12 & 13 . All the gates of the body closed, the mind confined within the heart, having fixed his life-energy in the head, engaged in firm yoga; uttering the one-syllabled 'Om', Brahman, thinking of Me, he who departs, leaving the body, attains the Supreme Goal.
This is how the yogi brings his embodied existence to an end.
1. As the river enters the ocean, the individual consciousness of the yogi merges in the Cosmic Consciousness, which is Brahman.
2. The activities of the body and the senses all cease, as when going to sleep.
3. As a bird returns to a tree to roost રાતવાસો કરવો, the mind of the yogi gets settled in his heart, at the time of death.
4. Contrary to this, the mind of the worldly wanders woefully on mundane things.
5. Cold spreads all over the body as prana leaves it.
6. As a traveller goes to a vehicle station, the prana of the yogi finally comes to the head. For this reason the yogi's head is the last region from which warmth vanishes.
7. It is Yogadharana for the mind to be fixed in lswara at the time of departure.
8. The sound Vibration 'Om" persists then. The spiritual content of this vibration is experienced as Infinite Bliss and Brilliance of the Pure Consciousness.
9. This Brahma nirvanam is the Supreme Goal attained by the yogi.
The way of getting fixed in the thought of God is as follows :-
The formative thought that dominates the mind of the one who leaves the body, is the factor that governs and contributes to the next birth of that individual Spiritual discipline is therefore Imperative to one and all. The devotee of the Lord is ever immersed in the thought of God. Being firmly fixed in it, he reaches the Lord on giving up the body. -Sri Ramakrishna
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यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥ ८-११॥
8-11. That which the knowers of Veda call the Imperishable, and into, which enter the Sanyasins, self-controlled and freed from attachment, and desiring which they lead a life of continence, that I shall declare to you with brevity.
1. Nature is the Veda come from God;
2. Scripture is the Veda come from the Enlightened Ones.
3. Both of these forms of the Veda complement each other.
4. The knowers of the Veda by either way, state that The Imperishable Brahman is the substratum of the perishing universe."
5. Sanyasins are they who are not tainted by worldly desires and who live the rigid life of continence.
6. Through Brahmacharya or continence the physical energy in man gets converted into spiritual energy.
7. The faculty of understanding gets keen thereby.
8. Intuition is the outcome of that exalted discipline.
He who wants to become spiritual should not lustfully look at even the picture of a woman. Spirituality is not where lust is. The sadhaka established in Brahmacharya develops a faculty known as medha which promotes his spiritual knowledge. -Sri Ramakrishna
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कविं पुराणमनुशासितार-
मणोरणीयंसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमसः परस्तात् ॥ ८-९॥
प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥ ८-१०॥
8-09 & 8-10. The Omniscient, the Ancient, the Ruler, Minuter than an atom, the Supporter of all, of Form inconceivable, Effulgent like the sun, and Beyond all darkness; he who meditates on this Resplendent, Supreme Purusha, at the time of death, with a steady mind, devotion and strength of yoga, well fixing the entire Prana in the middle of the eye-brows, he reaches Him.
These are the fit states of the mind and prana or life energy, when the yogi finally renounces the body and re-enters Brahma-nirvanam or the Cosmic Consciousness. Constant practice or abhyasa-yoga is the sure means to achieve this sublime end. The eight fold glory of the Lord has to be deeply meditated on daily so that the mind and intellect be cast permanently in that divine mould. The eight super mundane distinctions of Iswara are:-
1. Kavi- the Omniscient. One can discern the presence of intelligence as the background of the functioning of the entire cosmos. The personal intelligence of all beings is derived from this Cosmic Intelligence. Attuning one's personal understanding to this Pure Consciousness is meditation.
2. Purana is the Ancient One. Prior to Him there is nothing. The Original Stuff of everything sentient and insentient is He.
3. Anusasita is the Ruler. He designs the structure and carries out the working of the entire cosmos. Everything is included in His regime.
4. Anoraniyan is the Subtlest of the subtle. There is naught finer than Pure Consciousness. It persists because of its subtlety.
5. Sarvasya Dhata is He who is the Support of all. As the ocean is the support of the waves that have come out of it, so is Brahman the Support of the universe that has come out of it.
6. Acintyarupa is what is incomprehensible to the unrefined mind. It can be grasped only to the extent the mind gets purified.
7. Adityavarna is the Effulgence of the sun which is ever the same. The sun never rises nor sets though it seems so to us, in relation with the revolving earth.
8. Paramatman undergoes no modification even as the sun does not.
Tamasah parastat is the state of the Paramatman being supremely. Above the darkness of ignorance exactly as the sun is not affected by a patch of cloud seeming to hide it. The Effulgence of Iswara is ever itself, untouched by the modifications of Prakriti.
Acala-manas, bhakti, yoga-balam- these three divine gifts are interrelated.
1. Acala-manas: That mind which does not waver for any reason whatsoever, but is ever steady in its godly pursuit is endowed with the first gift.
2. Bhakti : As it grows in purity, devotion which is the second gift spontaneously manifests itself in the sadhaka.
3. Yoga-balam : The practice of yoga being a part and parcel of his life, he steadily rises in spiritual stature. The physical, mental and moral strength accruing from it stands him in good stead. He evolves into a sterling personality.
A man endowed with spiritual strength is fully equipped for the battle of life. Knotty problems of life are all solved by him as a matter of course. Death is no terror to him. He puts it on a par with life and faces both with the same equanimity. The yogi is ever himself, both in life and death.
Prana or life-energy of the ordinary man leaves the body at death through the apertures. But it goes out differently when the yogi departs from the body. It gets concentrated between the eye-brows and exits through the skull. This last event is also the outcome of the strength of yoga.
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The Worship of Iswara 8-01 to 8-08
The way of leaning towards divinity is as follows:-
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८-८॥
8-08. With the mind not wandering after anything else, made steadfast in the yoga of constant practice, he who meditates on the Supreme, Resplendent Purusha, reaches Him, 0 Partha.
Each sadhaka has his own concept of Iswara, known as his Ista-murti or chosen Deity. Life-long meditation on that phase of Iswara is abhyasa-yoga. Because of his residing in the Puri of the body, He is known as Purusha. As the sun is resplendent in the physical plane, He is Resplendent in the spiritual plane.
Constant thought of Him rids the sadhaka of body-consciousness, after the way of the ripening fruit getting itself separated from its skin. The yogi's spiritual attainment becomes evident at the time of death. It is described as follows:-
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What then is it that man ought to do for his welfare both here and in the hereafter? The way is shown this wise :-
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ॥ ८-७॥
8-07. Therefore at all times think upon Me only and fight. With mind and understanding set on Me, you will surely come to Me.
The immediate duty of Arjuna is to wage the righteous war, as it is his svadharma. The Lord therefore commands him to fight. Every individual has to discharge faithfully the duty that is his.
There are people who neglect or give up their earthly duties on the plea that they have taken to spiritual life. And there are the others who excuse themselves from spiritual practices on the plea that in the midst of their worldly engagements they have neither the time nor the inclination for anything else. The sacred and the secular are incompatible is their view. But the Lord's message is to sanctify the entire life. The so-called secular duty may be converted into the service of the Lord. Whatever man does or thinks ought to be for the glory of the Maker. By this way man's life gets perfectly enriched.
The singing mendicant on the street artfully plays on the stringed instrument with one hand and with the other gracefully beats the drum fastened round his neck. These two items of music serve as accompaniments to his songs. In this manner, man ought to discharge his worldly duties carefully and at the same time be inclined Godward. He should imbibe godly tendencies more and more. ----Sri Ramakrishna
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What becomes of those who do not think of the Lord, but get fixed in other thoughts at the time of death ? The answer comes :-
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ८-६॥
8-06. Whatever being a man thinks of at the last moment when he leaves his body, that alone does he attain, 0 Kaunteya, being ever absorbed in the thought thereof.
Dream is only a projection of the mind and it has no corresponding external reality. But dream is the indicator of the trend of the mind of an individual; it cannot be recast or pre-arranged according to one's will and pleasure. Just as the dreamer is, while in a dream, the creature of his own mental make up, so does the dying man assume at the time of death, a mental make up based on his bent in the course of that career.
The gross manifestation, at a suitable time and environment, of that mental structure is what is called the next birth. Man is therefore always the architect of his destiny.
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अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ८-५॥
8-05. And whatever, at the time of death, leaving the body, goes forth remembering Me alone, he attains My being; there is no doubt about this.
'My being', mentioned here comprises Iswara in His supreme state.
The essence of the sum total of the entire thoughts and feelings that have been taking place in the mind of man during the span of his life, stands condensed into a single state of mind at the time of his departure from the body. To effect the thought of the Lord at the last moment is therefore well nigh impossible. Preparation for it has to go on all through the life. He who is absorbed in the thought of God while departing from the body gets merged in Cosmic Consciousness. And this is mukti getting which there is no more return to mundane life. This is the universal law, there need be no doubt about it.
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अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ८-४॥
8-04. Adhibhuta pertains to the perishable Nature and Purusha is the Adhidaivata; I alone am the Adhiyajna here in this body, 0 best of the embodied.
अधिभूतं
The five elements - ether, air, fire, water and earth - are designated as adhibhuta.
क्षरं
In contrast with Brahman which is aksharam the elements are ksharam or perishable. The physical structure of the Reality is made up of the elements. Though insentient by themselves, they get their distinctiveness by their clinging to the sentient. This fact may be clarified through two examples. In articulation, the part that the consonant plays clinging to the vowel, is analogous to the function of the elements. Again the origin and function of the skin of a fruit are analogous to the part that the elements play in the phenomenon. It is with the aid of the elements the sentient is revealing itself. Beings require the elements for their embodiment.
पुरुष = अधिदेवता = controlled by हिरण्यगर्भ
Purusha is a word pregnant with etymological व्युत्पत्ति meaning. Literally it means 'that by which everything is filled.' It comes from the root pri, to fill. Again, Pura or Puri means a city or fortress. He who resides in a Puri is Purusha. He is designated as Adhidaivata. He is Hiranyagarbha or the Cosmic Soul whose rays are the individual souls. All the beings in the universe are controlled by Hiranyagarbha.
Vishnu is identified with Yajna. His designation as Adhiyajna is therefore appropriate. Divinity is present wherever an act of self-sacrifice takes place. A sacrifice is at its zenith when the Jivatman dissolves himself completely in the Paramatman. With the surrender of his individuality, his individual consciousness gives place to Cosmic Consciousness which is the Paramatman. Therefore, wherever Adhiyajna takes place, the presence of the Lord is patent there. Further, Divinity is also patent in perfected beings. This is due to their having made oblation of themselves in the sacrificial fire of Iswara. This is the sublimest act that a human being can ever do.
He is truly a holy man whose body and mind are entirely dedicated to the Lord. He has no occupation other than being absorbed all the while in God. Knowing that the Lord is residing in the hearts of all, he devotedly serves them to the best of his ability. And these are the sure indications of a true man of God. ---Sri Ramkrishna
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The Blessed Lord said:-
श्रीभगवानुवाच ।
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥ ८-३॥
8-03. The Imperishable is Brahman, the Supreme. Its dwelling in the individual body is called Adhyatma. The offering which causes the origin of beings is called karma.
अक्षरं
1. The Absolute Reality is Brahman.
2. It is supremely above time, space and causation which are the characteristics of the universe.
3. The senses and the intellect cannot gain access to it. For this reason it is called paramam - the Supreme.
4. Brahman is the substratum, basis and background of the panorama of the universe.
5. The changes that take place in the universe do not affect Brahman.
6. It is ever itself, the Being behind the becoming of the universe.
7. It is therefore called aksharam - the Imperishable.
स्वाभाव
1. The intrinsic merit or property of a thing is called its svabhava. The svabhava of the sun is to put forth beams of light.
जीवात्मा
1. The svabhav of Brahman is to appear as the multitudinous બહુસંખ્ય conscious beings called the Jivatmam.
आध्यात्म
1. This assumption of the role of the Jivatman is called Adhyatma.
कर्म
1. The vibration or the act of becoming that is taking place in the universe is karma. But here this word is used in a particular sense.
2. The action that is the immediate cause of man having come into existence and of his making progress in life, is here technically called karma.
3. Whatever work promotes the welfare of man is karma.
3. The Purvamimamsa, one of the six systems of Hindu philosophy claims that Karma is the only all-powerful agency for man's origin, growth and prosperity.
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Arjuna said :-
अर्जुन उवाच ।
किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ ८-१॥
8-01. What is that Brahman? What is Adhyatma? What is karma ? 0 Best among men ! What is said to be Adhibhuta, and what is called Adhidaiva?
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ ८-२॥
8-02. Who and how is Adhiyajna here in this body, 0 Madhusudana? And how, at the time of death, art Thou to be known by the self-controlled?
The concluding two stanzas of the previous discourse induce Arjuna to raise these seven questions which are sequel to the topics discussed. The Lord answers all of them :-
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Immortality - 8-20 to 8-22
The way to attain It is:-
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८-२२॥
8-22. That Supreme Purusha, 0 Partha, is attainable by unswerving devotion to Him alone within whom all beings dwell, by whom all this is pervaded.
Ananya bhakti is the devotion of non-separation. It is the outcome of the right understanding of the relationship between the Jivatman and the Paramatman. They are interrelated in the way in which the sea and the waves are interrelated. The waves do not have any existence independent of the sea. Similarly Jivatman is no entity apart from Paramatman. He who understands this fact cannot help having unswerving devotion to the Lord. When the individuality of the Jivatman is forgotten in the absorption in the Lord, it is then the devotion of non-separation.
When the individuality of the Jivatman is forgotten in the absorption in the Lord, it is then the devotion of non-separation (Ananya bhakti) .
God is in all beings; but all beings are not in God. ---Sri Ramakrishna
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But what have we, as perishable beings, to do with It the Imperishable? The answer comes :-
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ ८-२१॥
8-21. This Unmanifested is called the Imperishable; It is said to be the Ultimate Goal. Those who attain to It return not. That is My Supreme Abode.
Brahman is this Unmanifested Reality. It is designated in this way because It is incomprehensible and inaccessible to the mind, intellect and the senses. It is further designated as the Imperishable because of Its being ever constant undergoing no modification whatsoever.
Prakriti also is called the unmanifested when it is in pralaya or dissolution. It is then inaccessible to the mind, intellect and the senses. But the difference between the two has to be borne in mind. Prakriti is ksharam, perishable while Brahman is Aksharam, Imperishable. Beings involved in Prakriti continue to appear and disappear; beings that attain Brahman do not undergo these changes. They do not return. Brahman being the highest and constant abode for beings, It is called the Lord's Supreme Abode.
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परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ ८-२०॥
8-20. But beyond this unmanifested, there is yet another Unmanifested Eternal Existence which does not perish even when all existences perish.
In the existence of things there are two phases the relative and the absolute. Water exists as vapour, steam, mist, fog, snow and in several other states which are all perishing and perishable. These varying states, therefore, of water are all relative existences. But this substance as such persists in the midst of its modifications. Its persistence is its absolute existence and its perishing forms and modifications, its relative existence. Similar to this, Brahma, the Creator and his Creation have their relative existence and absolute existence too. Their perishing nature is their relative existence. To enter into the unmanifested state even as the vapour does, is one phase of the phenomenal universe; to become manifest to the senses and intellect is its other phase. The manifest state and the unmanifest state of the universe and its beings come within relative existence But there is an Absolute Existence which is Eternal and ever Unmanifest. It never becomes the object of perception. It is ever the Thing- in-Itself.
Existence
Absolute
Paramatman
Prakriti also is called the unmanifested when it is in pralaya or dissolution.
Prakriti is ksharam, perishable while Brahman is Aksharam, Imperishable.
Ananya bhakti = the devotion of non-separation = the outcome of the right understanding of the relationship between the Jivatman and the Paramatman. They are interrelated in the way in which the sea and the waves are interrelated. The waves do not have any existence independent of the sea. Similarly Jivatman is no entity apart from Paramatman. He who understands this fact cannot help having unswerving devotion to the Lord. When the individuality of the Jivatman is forgotten in the absorption in the Lord, it is then the devotion of non-separation.
Beings involved in Prakriti continue to appear and disappear (The Sea Waves) ; beings (Jivatman = I) that attain Brahman (The Sea = Paramatman) do not undergo these changes. They do not return.
Brahman being the highest and constant abode for beings, It is called the Lord's Supreme Abode.
It is then inaccessible to the mind, intellect and the senses.
Brahma, the Creator and his Creation have their relative existence and absolute existence too.
There is an Absolute Existence which is Eternal and ever Unmanifest. It never becomes the object of perception. It is ever the Thing- in-Itself.
The Imperishable because of Its being ever constant undergoing no modification whatsoever.
inaccessible to the mind, intellect and the senses.
It is incomprehensible
To enter into the unmanifested state even as the vapour does, is one phase of the phenomenal universe
Its (Water) persistence is its absolute existence
Relative
Jivatman = I
Brahma's perishing nature is their relative existence.
The manifest state and the unmanifest state of the universe and its beings come within relative existence
To become manifest to the senses and intellect is its relative existence phase.
Water as vapour, steam, mist, fog, snow and in several other states which are all perishing and perishable forms of water are all relative existences.
8-20.mp3
The Paths of Light and Darkness - 8-23 to 8-26
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥ ८-२६॥
8-26. The bright and the dark, these paths are deemed to be the world's eternal paths; by the one a man goes, not to return, by the other he returns again.
What is contained in these three stanzas is a matter for thought. The Jivatmas transmigrating through death pass along two paths known as devayana and pitryana. They are described as the path of light and the path of smoke respectively. The former is bright and the latter dark. The one leads the soul to regions higher and the other keeps him lingering and lagging long behind. A literal meaning of these stanzas leads us into a ludicrous Impossibility. Fire and light are held to take the departing soul upward. There is no difficulty whatsoever in creating this favourable environment to a dying soul. If this situation ensures an upward progress, ethical and spiritual endeavours become superfluous, which is absurd. It is further stated that he who dies in the day-time progresses and he who die at night lags behind. But day-time can easily be created to a dying soul in these days with the help of an aeroplane. This means that man's spiritual progress depends on the physical amenities he is able to command, which is also absurd. The northern path of the sun is held auspicious because of its warmth and brightness to those living in countries to the north of the equator. But by air transport to Australia and South America during the southern path of the sun, a dying man on the northern hemisphere can be placed in a favourable situation for his taking to the path of light. The dark half of the moon is the only natural event which man cannot counteract. But reason revolts against the belief that the exit of man from the earth during one fortnight aids his upward march and that the other hinders it. The attainments of the departing souls also do not warrant this position. Man having conquered time, space and causation to a great extent, these factors in nature cannot in any way contribute to his taking to the path of light or that of smoke.
The two paths mentioned here are the allegorical expressions of the paths of knowledge and ignorance. The soul pursuing the path of knowledge gets progressively into the brilliance of Atman. That other soul which is steeped in ignorance stagnates and deteriorates. Death is the indicator of the attainments of a soul in the span of a life. As a lamp brightens up just at the last moment of its becoming extinguished, a man pursuing the path of knowledge gets into the clarity of awareness while leaving the body. The intensity of the awareness is compared with fire, light, day-time, the bright half of the moon and the six months of the northern path of the sun or more accurately the brighter path of the sun. Contrary to it, the darkness of the Ignorance in the other man becomes increasingly enshrouded as is mentioned herein. Blessed are they who pursue the path of light in their succeeding births, till the goal is reached.
8-26.mp3
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ ८-२५॥
8-25. Smoke, night, the dark half of the moon, and the six months of the southern passage of the sun, then going forth, the yogi obtains the lunar light and returns.
8-25.mp3
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ ८-२४॥
8-24. Fire, light, day-time, the bright half of the moon, and the six months of the northern path of the sun, then going forth, the knowers of Brahman go to Brahman.
8-24.mp3
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ ८-२३॥
8-23. Now I shall tell you, 0 the best of the Bharatas, the time in which the yogis depart never to return and also the time in which they depart to return.
8-23.mp3
Be Ever a Yogi - 8-27 to 8-28
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥ ८-२८॥
8 - 28 The yogi who knows this transcends the fruits of meritorious deeds attached to the study of the Vedas, sacrifices, austerities and gifts, and attains to the supreme primeval Abode.
This chapter commenced with seven questions raised by Arjuna. And the Lord has answered all of them in order. He who understands the explanation understands Akshara Brahman. The regular chanting of the Vedas, the correct performance of the ritualistic Yajnas, the ardent doing of the austerities and the reverent payment of gifts are all meritorious acts conducive to the attainment of Svarga or heaven. But this high state also comes within the wheel of birth and death. On the other hand, an intellectual grasp of Akshara Brahman and attuning oneself to the attainment of Him steadily lead one towards that Supreme Goal. Blessed is the yogi that wends his way towards this primeval Abode.
8-28.mp3
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ ८-२७॥
8 - 27 Knowing these two paths, 0 Partha, no yogi is deluded. Therefore, 0 Arjuna, be steadfast in yoga, at all times.
As living the embodied life is a constant process, the practice of yoga also should be an interminable effort. All the activities in life may be transformed into the several aspects of yoga. In doing so the yogi pursues the path of light.
In whatever direction the ship may sail, the needle of the compass in it ever points to the north. Similar to it, let the mind of the devotee be ever fixed on the lotus feet of the Lord, irrespective of his occupation. -Sri Ramakrishna
8-27.mp3
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥ ८॥
In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the eighth discourse designated:
THE YOGA OF THE IMPERISHABLE BRAHMAN
