Bhagavad Gita: Chapter 8

अक्षर–ब्रह्म–योग
(The Yoga of the Imperishable Brahman)

Contemplating on Inner Self (Brahman) in the early morning

अर्जुन उवाच:

किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ।।१।।

हे कृष्ण ! ब्रह्म त्यो के हो ? के अध्यात्म र कर्म के ?
अधिभूत त के हो ? औ, अधिदैव भनिन्छ के ? ।।१।।

What is that Brahman? What is Adhyatma? What is action, O best among men? What is declared to be Adhibhuta? And what is Adhidaiva said to be?

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ।।२।।

अधियज्ञ यहाँ के हो ? देहमा कसरी छ त्यो ?
योगीद्वारा कसरी त्यो, जानिन्छ अन्त्यमा प्रभो ? ।।२।।

Who and how is Adhiyajna here in this body, O destroyer of Madhu (Krishna)? And how, at the time of death, are You to be known by the self-controlled one?

श्री भगवानुवाच:

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ।।३।।

परम अक्षर ‘ब्रह्म’, ‘अध्यत्म’ जीवरुप नै ।
भूतभावकर सृष्टि, त्याग ‘कर्म’ कहिन्छ है ।।३।।

Brahman is the Imperishable, the Supreme. His essential nature is called Self-knowledge. The offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action.

अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ।।४।।

क्षरत्व ‘अधिभूतै’ हो, पुरुष ‘अधिदैव’ हो ।
पार्थ ! यो देहमा जान, म नै हूँ अधियज्ञ त्यो ।।४।।

Adhibhuta (knowledge of the elements) pertains to My perishable Nature. The Purusha or soul is the Adhidaiva. I alone am the Adhiyajna here in this body, O best among the embodied (men)!

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ।।५।।

अन्त्यमा जो मलाई नै, संझेर देह त्याग्दछ ।
ऊ मेरै रुपमा मिल्छ, यसमा छैन संशय ।।५।।

And whosoever, leaving the body, goes forth remembering Me alone at the time of death, he attains My Being. There is no doubt about this.

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ।।६।।

त्याग्छ आखिरमा देह, जे जस्तो भाव संझिई ।
सँधै त्यै चिन्तना गर्दा, त्यै–त्यैमा मिल्छ ऊ गई ।।६।।

Whosoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), because of his constant thought of that being.
[Meaning: The most prominent thought of one’s life occupies the mind at the time of death. It determines the nature of the body to be attained in the next birth.]

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ।।७।।

त्यसैले त सबै बेला, मलाई संझिँदै लड ।
मन, बुद्धि ममा सुम्पी, मै मा पुग्छौ सुनिश्चय ।।७।।

Therefore, at all times remember Me only and fight. With mind and intellect fixed (or absorbed) in Me, you shall, without doubt, come to Me alone.

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ।।८।।

अभ्यास–योगले पार्थ ! न डुलाई कतै मन ।
सुचिन्तन गरे भेट्छ, त्यो दिव्य परमेश्वर ।।८।।

With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna!

कविं पुराणमनुशासितार-
मणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमसः परस्तात् ।।९।।

अनादि सर्वज्ञ महान् नियन्ता,
सूक्ष्मातिमा सूक्ष्म समग्र–धाता ।
जो सूर्य झैँ वर्ण अचिन्त्य रुप,
संझी निराकारपरी–स्वरुप ।।९।।

Whosoever meditates on the Omniscient, the Ancient, the ruler (of the whole world), minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance,

प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ।।१०।।

मर्ने घडीमा स्थिर चित्तले त्यो,
सद्भक्त योगै बलबाट राम्रो ।
द्वी आँखिभौँ माझ लगेर प्राण,
राखी, सुदिव्य प्रभुसाथ मिल्छ ।।१०।।

At the time of death, with unshaken mind, endowed with devotion and by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendent Supreme Person.

यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये ।।११।।

वेदज्ञ ती “ॐ” जसलाई भन्छन्,
जहाँ विरागी यतिवर्ग पस्छन् ।
जे चाहने हुन्छन् ब्रह्मचारी,
संक्षपले त्यो पद भन्छु साथी ! ।।११।।

That which is declared imperishable (Om) by the knower of Vedas, that which the self-controlled (ascetics) and passion-free enter, that desiring perfection for which celibacy is practiced—that goal I will declare to you in brief.

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ।।१२।।

सबै ढोकाहरु रोकी, राखी हृदयमा मन ।
प्राण मस्तकमा राखी, योगमा भई सुस्थित ।।१२।।

Having closed all the gates, confined the mind in the heart and fixed the life-breath in the head, engaged in the practice of concentration,

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ।।१३।।

“ॐ” यो एकाक्षरी ब्रह्म, मलाई संझिँदै जपी ।
जो जान्छ देह त्यागेर, पाउला त्यो परं गति ।।१३।।

Uttering the monosyllable Om (the Brahman), and remembering Me always, he who departs thus, attains to the supreme goal.

अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ।।१४।।

अनन्यभावले भज्छ, मलाई जो निरन्तर ।
त्यो सदा युक्त योगीमा, म छु सुलभ अर्जुन ! ।।१४।।

I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me (for a long time), not thinking of anything else (i.e. with a single or one-pointed mind), O Partha (Arjuna)!
[Meaning: Constantly remembering the Lord throughout one’s life is the easiest way of attaining Him.]

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ।।१५।।

ममा पुग्दा पुनर्जन्म, क्षणिक दुःखदायक ।
पाउँदैनन् महात्मा ती, परम सिद्ध, साधक ।।१५।।

Having attained Me, these great souls do not again take birth (here), which is the place of pain and is non-eternal, because they have reached the highest perfection (liberation).

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ।।१६।।

ब्रह्मपुरसम्मका लोक, हुन् जन्म–मृत्युदायक ।
पार्थ ! ममा पुगे मात्र, त्यो पुनर्जन्म छुट्दछ ।।१६।।

All the worlds, including the world of Brahma, are subjected to return again, O Arjuna! But he who reaches Me, O son of Kunti, has no rebirth.

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ।।१७।।

जो एक दिन ब्रह्माको, हजार युगको अनि ।
जान्लान् रात पनि त्यस्तै, जान्ने हुन् कालचक्र ती ।।१७।।

Those who know the day of Brahma, which is of a duration of a thousand Yugas (ages), and the night, which is also of a thousand Yugas’ duration, they know day and night.

अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ।।१८।।

अव्यक्तबाट बिहान, सारा प्राणी उदाउँछन् ।
त्यही अव्यक्तमा फेरि, साँझमा ती बिलाउँछन् ।।१८।।

From the unmanifested, all the manifested (worlds) proceed at the coming of the “day”, and at the coming of the “night” they dissolve verily into that alone which is called the unmanifested.
[Meaning: Coming of the “day” is the commencement of creation. Coming of the “night” is the commencement of dissolution.]

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ।।१९।।

भूतवर्ग त्यही हो यो, भई बाध्य बनी बनी ।
बेलुकी नाशिने पार्थ ! बिहान उब्जिने अनि ।।१९।।

This same multitude of beings, born again and again, is dissolved, helplessly, O Arjuna, (into the unmanifested) at the coming of the night, and comes forth at the coming of the day.

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ।।२०।।

तर अव्यक्त यो भन्दा, अर्को अव्यक्त दूर छ ।
नाशिँदा पनि यो सारा, त्यो नाशिन्न सनातन ।।२०।।

But verily there exists, higher than the unmanifested, another unmanifested Eternal who is not destroyed when all beings are destroyed.
[Meaning: Another unmanifested Eternal refers to Para Brahman, which is distinct from the primordial Nature. It is superior to Hiranyagarbha (the creative Intelligence) and the unmanifested Nature because It is their cause. It is not destroyed when all beings from Brahma down to a blade of grass are destroyed.]

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ।।२१।।

त्यो हो “अक्षर” अव्यक्त, त्यो भनिन्छ परं गति ।
जहाँ गै फिर्नु पर्दैन, हो परंधाम नै त्यही ।।२१।।

What is called the Unmanifested and the Imperishable, That they say is the highest goal. They who reach It do not return (to this cycle of births and deaths). That is My highest abode.

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ।।२२।।

त्यो पल्लो पुरुषै मिल्छ, अनन्य भक्ति मार्फत ।
जसमा छन् सबै प्राणी, जस्ले पूर्ण छ यो सब ।।२२।।

That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within whom all beings dwell and by whom all this is pervaded.

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ।।२३।।

जुन्–जुन् बेला गई योगी, नफिर्ने, फर्किने गति ।
पाउँछन् भन्छु त्यो बेला, हे पार्थ ! सुन यो घडी ।।२३।।

Now I will tell you, O chief of the Bharatas, the times departing at which the Yogis will return or not return.

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ।।२४।।

अग्नि; ज्योति; दिवा; शुक्ल, छः महीना उँभौलिमा ।
मरेका ब्रह्मविद् योगी, पाउँछन् ब्रह्म गै त्यहाँ ।।२४।।

Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (northern solstice)—departing then, men who know Brahman go to Brahman.

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ।।२५।।

कृष्ण; धूम; निशा; त्यस्तै, छः महीना उँधौलीमा ।
मर्ने गै चन्द्रलोकैमा, भोगेर आउँछन् यहाँ ।।२५।।

Smoke, night-time, the dark fortnight or the six months of the southern path of the sun (the southern solstice) — departing then, the Yogi reaches to the moon planet (to enjoy the rewards of his action) and returns.

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ।।२६।।

शुक्ल; कृष्ण दुईबाटा, जगत्का हुन् सनातन ।
फिर्दैन एकमा जाने, अर्कामा फिर्छ गै पुनः ।।२६।।

The bright and the dark paths of the world are verily thought to be eternal, by the one (the bright path) a person goes not to return again, and by the other (the dark path) he returns.
[Meaning: The bright path is the path to the Gods taken by devotees. The dark path is of the manes taken by those who perform sacrifices or charitable acts with the expectation of rewards.]

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ।।२७।।

सुयोगी मार्ग यी जानी, कोही पर्दैन मोहमा ।
तस्मात् सदैव हे पार्थ ! युक्त भै लाग योगमा ।।२७।।

Knowing these paths, O Arjuna, no Yogi is deluded. Therefore, at all times be steadfast in Yoga.

वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ।।२८।।

जे वेदमा यज्ञ तथा तपस्या,
दानादिमा सत्फल छन् कहेका ।
जानेर यो ती सबदेखि माथि,
पुग्नेछ योगी पर धाम; पारि ।।२८।।

Whatever fruits or merits is declared in the scriptures to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and (the offering of) gifts; having known this, the Yogi goes beyond all these and he attains to the supreme primeval (first or ancient) Abode.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसम्वादे अक्षरब्रह्मयोगो नाम अष्टमोऽध्यायः ।।

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighth discourse entitled: The Yoga Of the Imperishable Brahman

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