Bhagwad Gita - Post 98

Verse 4

Adhibhootam ksharo bhaavah

Purushashcha adhi daivatam;

Adhiyajno’hamevaatra

Dehe dehabhritaam vara.

  

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

ADHIBHOOTA

The perishable world is the adhibhuta prapancha. All the world of names and forms, including this body, is perishable. It is under mutation; it is a flux. It is a continuity of a succession of events, and no object in this world can be said to be existing individually or independently even for a second.

Persons like Buddha have highlighted this aspect by saying that the world is like a flowing river, where we cannot touch the same water the next moment. Like a flame that is burning and every minute, every second, there is a new set of atoms of fire rushing forth, the world is not a total indivisibility, but a movement. As a flame is a movement, as water in the river is a movement, the world is a movement. Therefore, it is perishable because when it moves, it is conditioned at every minute into bits of process.

ADHYATMA

The word Adhyatma can be split into Adhi+Atma.

Beyond everything that a human mind can think of, there is

the Supreme, which is being eternal, is also imperishable.  And that Supreme is none other than Brahman. 

The universe  of which all the beings form a part, is a physical manifestation of that Brahman. Since we are a part of this universe, there has to be a component of that Brahman in all of us. 

And that component is Adhyatma.

(When we the drawings have superimposed ourselves on the pure canvas Brahman, it is but natural that in all of us, there has to be Brahman, the part of that pure canvas on which we have superimposed ourselves)

ADHIDAIVA

There is a Supreme adhidaiva who brings everything together into a hierarchy of divine operations, even when the different Gods act. Indra, Varuna, Mitra, Surya, Agni, Devi, Narayana, Vishnu, Siva, Ganesha — all these divinities represent facets of the Supreme Absolute, and they have to be put into a pattern of harmonious action so that one will not do something which would contradict what the other does. Gods do not contradict themselves.

Siva does not contradict what Ganesha does, nor does Ganesha contradict what Narayana does. There is a harmony of principle in the mode of behaviour and action of these Gods. They are all conditioned by a supreme constitution of the Absolute, and that is the adhidaiva.

ADHIYAGNA

Yajna here means the "act of perception, feeling, or thought." As in the Yajna, here also oblations --- the sense-objects --- are poured into the Yajna altar --- the sense-organs --- when the Devata --- the particular faculty in it --- gets propitiated and invoked, and as a blessing from it we gain the "fruit" thereof, viz., the knowledge of the perception. In this Adhiyajna, in the subjective Yajna-act of perception, it is quite evident that the One Vital Factor that dominates the entire activity is the Self, the Principle of Life.

The spirit of sacrifice in human also originates from the Supreme, that is Brahman. Adhiyagna simply means the spirit of sacrifice originating from the Supreme.

Love.

Bhagwad Gita - Post 97

Verse 1

Arjuna Uvaacha:

Kim tadbrahma kim adhyaatmam

Kim karma purushottama;

Adhibhootam cha kim proktam

Adhidaivam kimuchyate.

Arjuna said:

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?

Verse 2

Adhiyajnah katham ko’tra

Dehe’smin madhusoodana;

Prayaanakaale cha katham

Jneyo’si niyataatmabhih.

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

Verse 3

Sri Bhagawan Uvaacha:

Aksharam brahma paramam Swabhaavo’dhyaatmamuchyate;

Bhootabhaavodbhavakaro

Visargah karmasamjnitah.

The Blessed Lord said:

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.

Verse 4

Adhibhootam ksharo bhaavah

Purushashcha adhi daivatam;

Adhiyajno’hamevaatra

Dehe dehabhritaam vara.

  

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

Now, Sri Krishna takes over and starts answering to Arjuna’s questions on who / what is,

-                  Brahman

-                  Adhyatma

-                  Adhibhuta

-                  Adhidaiva and

-                  Adhiyagna

BRAHMAN

IMPERISHABLE IS THE SUPREME BRAHMAN - The term Brahman indicates the one changeless and imperishable subjective Essence behind the phenomenal world. It becomes the Self, the Conscious Principle which illumines the body, mind and intellect from birth to death in all births.

It exists everywhere, and yet it appears to be nowhere. It exists everywhere and, therefore, everything lives and exists. It appears to be existing nowhere because it is not the object of the perception of anybody’s sense organs. Inasmuch as the world is an object and the Absolute Brahman is not an object, the world appears to exist and the Absolute does not appear to exist anywhere at all. 

continued....

Love.

Bhagwad Gita - Post 96

Chapter VIII (Continued…)

Verse 19

Bhootagraamah sa evaayam

Bhootwaa bhootwaa praleeyate; Raatryaagame’vashah paartha Prabhavatyaharaagame.

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!

Verse 20

Parastasmaat tu bhaavo’nyo’vyakto’vyaktaatsanaatanah;

Yah sa sarveshu

Bhooteshu nashyatsu na vinashyati.

But verily there exists, higher than the unmanifested, another unmanifested Eternal who is not destroyed when all beings are destroyed.

Verse 21

Avyakto’kshara ityuktastamaahuh

Paramaam gatim;

Yam praapya na nivartante

Taddhaama paramam mama.

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

Verse 22

Purushah sa parah paartha

Bhaktyaa labhyastwananyayaa; Yasyaantahsthaani bhootaani

Yena sarvamidam tatam.

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.

Verse 23

Yatra kaale twanaavrittim

Aavrittim chaiva yoginah;

Prayaataa yaanti tam kaalam

Vakshyaami bharatarshabha.

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

Verse 24

Agnijyotirahah shuklah

Shanmaasaa uttaraayanam;

Tatra prayaataa gacchanti

Brahma brahmavido janaah.

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

Verse 25

Dhoomo raatristathaa krishnah

Shanmaasaa dakshinaayanam;

Tatra chaandramasam jyotir

Yogee praapya nivartate.

Attaining to the lunar light by smoke, night-time, the dark fortnight or the six months of the southern path of the sun (the southern solstice), the Yogi returns.

Verse 26

Shuklakrishne gatee hyete

Jagatah shaashwate mate;

Ekayaa yaatyanaavrittim

Anyayaa’vartate punah.

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.

Verse 27

Naite sritee paartha

Jaanan yogee muhyati kashchana;

Tasmaat sarveshu kaaleshu

Yogayukto bhavaarjuna.

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

Verse 28

Vedeshu yajneshu tapahsu chaiva

Daaneshu yat punyaphalam pradishtam:

Atyeti tatsarvam idam viditwaa

Yogee param sthaanamupaiti chaadyam.

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—beyond all these goes the Yogi, having known this; and he attains to the supreme primeval (first or ancient) Abode.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Aksharabrahmayogo Naama Ashtamo’dhyaayah

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”

                          

Love.

Bhagwad Gita - Post 95

Chapter VIII (Continued…)

Verse 10

Prayaanakaale manasaachalena

Bhaktyaa yukto yogabalena chaiva; 

Bhruvormadhye praanamaaveshya samyak

Sa tam param purusham upaiti divyam.

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.

Verse 11

Yadaksharam vedavido vadanti

Vishanti yadyatayo veetaraagaah;

Yadicchanto brahmacharyam charanti

Tatte padam samgrahena pravakshye.

That which is declared imperishable by those who know the Vedas, that which the self-controlled (ascetics) and passion-free enter, that desiring which celibacy is practised—that goal I will declare to thee in brief.

Verse 12

Sarvadwaaraani samyamya

Mano hridi nirudhya cha; Moordhnyaadhaayaatmanah

Praanamaasthito yogadhaaranaam.

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,

Verse 13

Omityekaaksharam brahma

Vyaaharan maamanusmaran;

Yah prayaati tyajan deham

Sa yaati paramaam gatim.

Uttering the monosyllable Om—the Brahman—remembering Me always, he who departs thus, leaving the body, attains to the supreme goal.

Verse 14

Ananyachetaah satatam

Yo maam smarati nityashah;

Tasyaaham sulabhah paartha

Nityayuktasya yoginah.

I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me (for a long time), not thinking of anything else (with a single or one-pointed mind), O Partha (Arjuna)!

Verse 15

Maamupetya punarjanma Duhkhaalayamashaashwatam;

Naapnuvanti mahaatmaanah

Samsiddhim paramaam gataah.

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

Verse 16

Aabrahmabhuvanaallokaah

Punaraavartino’rjuna;

Maamupetya tu kaunteya

Punarjanma na vidyate.

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

Verse 17

Sahasrayugaparyantam

Aharyad brahmano viduh;

Raatrim yugasahasraantaam

Te’horaatravido janaah.

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.

Verse 18

Avyaktaadvyaktayah sarvaah Prabhavantyaharaagame;

Raatryaagame praleeyante Tatraivaavyaktasamjnake.

From the unmanifested all the manifested (worlds) proceed at the coming of the “day”; at the coming of the “night” they dissolve verily into that alone which is called the unmanifested.

Continued…

Love.

Bhagwad Gita - Post 94

Chapter VIII (Continued…)

Verse 1

Arjuna Uvaacha:

Kim tadbrahma kim adhyaatmam

Kim karma purushottama;

Adhibhootam cha kim proktam

Adhidaivam kimuchyate.

Arjuna said:

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?

Verse 2

Adhiyajnah katham ko’tra

Dehe’smin madhusoodana;

Prayaanakaale cha katham

Jneyo’si niyataatmabhih.

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

Verse 3

Sri Bhagavaan Uvaacha:

Aksharam brahma paramam Swabhaavo’dhyaatmamuchyate; Bhootabhaavodbhavakaro

Visargah karmasamjnitah.

The Blessed Lord said:

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.

Verse 4

Adhibhootam ksharo bhaavah Purushashchaadhidaivatam; Adhiyajno’hamevaatra

Dehe dehabhritaam vara.

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

Verse 5

Antakaale cha maameva

Smaran muktwaa kalevaram;

Yah prayaati sa madbhaavam

Yaati naastyatra samshayah.

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.

Verse 6

Yam yam vaapi smaran

Bhaavam tyajatyante kalevaram;

Tam tamevaiti kaunteya

Sadaa tadbhaavabhaavitah.

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!

Verse 7

Tasmaat sarveshu kaaleshu

Maamanusmara yudhya cha; Mayyarpitamanobuddhir Maamevaishyasyasamshayam.

Therefore, at all times remember Me only and fight. With mind and intellect fixed (or absorbed) in Me, thou shalt doubtless come to Me alone.

Verse 8

Abhyaasayogayuktena

Chetasaa naanyagaaminaa;

Paramam purusham divyam

Yaati paarthaanuchintayan.

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!

Verse 9

Kavim puraanamanushaasitaaram Anoraneeyaamsam anusmaredyah;

Sarvasya dhaataaram achintyaroopam Aadityavarnam tamasah parastaat.

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.

Continued…

Love.

Bhagwad Gita - Post 93

CHAPTER 8

THE YOGA OF THE IMPERISHABLE BRAHMAN

Dear All,

Now, we are getting into the very core of Vedanta, from this chapter onwards. 

Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain. 

All beings, including even the Gods, come again and again into this created universe from the state of unmanifest being wherein they remained at the end of an age-cycle. 

But the Lord exists even beyond this unmanifest being. That radiant, imperishable Divine Reality is the highest goal to be attained. Single-minded devotion of our heart is the means of attaining this highest blessed state.

Even though there are auspicious and inauspicious circumstances of departing from the physical body and journeying forth, yet if one steadily abides in the Lord through firm devotion and faith, then these conditions do not matter. 

By always remaining in tune with the Lord through pure love, everything is made auspicious, if one can ever remain united with the Divine through deep devotion, constant remembrance, regular meditation and continuous communion, then all times, places, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.

Arjuna here asks Lord Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. 

Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self and all action.( Chapter 7-29)

Those who know Me with the Adhibhuta (pertaining to the elements), the Adhidaiva (pertaining to the Gods), and Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind. (Chapter 7-30).

Arjuna asked, “What is this that You are speaking? You said there is Brahma, the Absolute; then You said there is adhyatma; then You said there is karma; then You said there is adhibhuta; then You said there is adhidaiva; then You said there is adhiyajna. I cannot understand what all this is, and You want me to bring them together into a total focus?” 

Kiṁ tad brahma (8.1): “Which is that Supreme Absolute that You are speaking of, O Lord?” 

Kim adhyātmaṁ: “Which is that subjective self?” 

Kiṁ karma: “Which is that action that You refer to?” 

Adhibhūtaṁ ca kiṁ proktam: “Which is the objective world that You are speaking of? What does it actually mean?” 

Adhiyajñaḥ kathaṁ kotra (8.2): “Which is that transcendent element which You spoke of as being between the subject and object? 

You refer to adhiyajna as an activity that You are performing in the cosmos. What does it mean, Bhagavan Sri Krishna?” 

The last question was: “Also, how am I to think of You at the time of death?”

He wishes to know what is the Supreme Being, what is Karma or action that He refers to, and what is the meaning that pertains to this spirit, the elements and the center of all things within this human body.

Beyond all things manifest and unmanifest, beyond these names and forms, there is the Supreme Being — Brahman. He indwells this body as the center of all things, including even our own self (individual soul). 

The secret of reaching the Divine Being and thus freeing oneself forever from birth and death and the pains and sufferings of this earth-life, is to constantly practice unbroken remembrance of the Lord at all times, in all places and even amidst one’s daily activities. 

If one practices such steady remembrance through regular daily Sadhana, then he will be rooted in His remembrance even at the time of departing from this body at death. Thus departing, he will go beyond darkness and bondage and attain the realm of eternal blessedness.

One must practice sense-control. The senses must be well disciplined and gradually withdrawn from outside objects. The mind should be centered within upon God, by uttering Aum or any Divine Name. By such steady practice daily the Lord is easily attained.

Love.