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.