In the previous chapter, we learnt about the omnipresent aspect of the Para Brahman and how Yoga is the way to reach him. Sri Krishna keeps re-emphasising on this aspect of practicing Yoga as the way to reach him. In this chapter, we focus on how to achieve him i.e. Parabrahman at the time of death. There are some concepts that are explained multiple times through out the chapter which is captured in essence below.
The chapter opens in a beautiful way with Arjuna posing a barrage questions to Sri Krishna. In our Itihasas and Puranas, questions lead to discussion and discourse through which we get gems that are part of Nitya Anushtana. For example, Vishnu Sahasranama recited by Bheeshma is in essence the response to 6 existential questions posted by Yudhishtira.
In similar fashion, Arjuna poses few simple, yet profoundly important questions.
अर्जुन उवाच ।
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ 8.1॥
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: ॥ 8.2॥
Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?
Sri Krishna explains that he is the supreme indestructible entity (Brahman) and explains the basic tenets and subtle meanings of Adhyatma, Karma (8.3). However, the more comprehensive explanation is about adhibhuta, adhidaiva and adhiyajna (8.4). Each of these aspects deserves a more in-depth understanding of the subtle nature of the Paramaswaroopa. For example, Adhibhuta signifies the ever changing physical manifestation, while AdhiDaiva signifies his form in the form of higher realm of devatas. However, the more critical one which Sri Krishna keeps focussing on his form wherein he resides in every soul of this creation.
The chapter is laden with few specific sections that overlap and recur. There is one specific verse describes the significance of his form as the all-pervading paramatma as well as the importance of Bhakti (more so in Kali Yuga), which is preferred verse of this chapter.
पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् ॥ 8.22॥
The Supreme Divine Personality is greater than all that exists. Although He is all-pervading and all living beings are situated in Him, yet He can be known only through devotion.
The core objective of this chapter is how to achieve this Purusha. Many examples are provided in this chapter including one wherein taking his name at the time of his death leads us to his abode where there are no rebirths i.e. Moksha.
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ॥ 8.5॥
Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥ 8.10॥
One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.
This is also captured as part of the verse that one chants at the footsteps of kshetras after having darshana with the almighty.
अनायासेन मरणं विनादैन्येन जीवनं ।
देहान्ते तव सान्निध्यम् देही मे परमेश्वरम ॥
Peaceful death without pain
Life without dependencies
Remembering you at the end moment
Grant me O Parameshwara
There is a great example to describe this concept. In Srimad Bhagwatha Purana, there is a story of Ajamila who achieves Vaikunta or the eternal abode just because he utters the word NARAYANA at the time of his death. It should be noted that this was his son’s name and not even the name of Bhagwantha. Yet, he was taken to the abode of Maha Vishnu. If someone is interested, please read more here: Ajamila's Story . This is called YAMA GITA - one of the many Gitas in our puranas.
Why is achieving this abode of Paramatma so important for the souls? Sri Krishna explains that every birth in MrityuLoka is filled with miseries and the realm itself is transitory in nature.
मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् ।
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: ॥ 8.15॥
Having attained Me, the great souls are no more subject to rebirth in this world, which is transient and full of misery, because they have attained the highest perfection.
This concept is again reiterated again in verse 8.21. One of the words in this verse is transitory. This may seem surprising to the human race as earth is supposed to be millions of years old. Why did Sri Krishna who lived a few thousands of years ago call this world transitory? The answer was also provided by Yogeshwara himself.
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: ॥ 8.17॥
One day of Brahma (kalp) lasts a thousand cycles of the four ages (mahā yug) and his night also extends for the same span of time. The wise who know this understand the reality about day and night.
Though we consider ourselves as a macrocosm, in reality we are a microcosm in the broader continuum of space and time. The recurring cycle of Yugas is a well described concept in our Sanatana Dharma. For example, when we perform a Sankalpa before any work, we are identifying ourselves in the constantly moving domain of space and time. If interested, one can read more about the various time measurements here: Essence of Time.
In Mahabharata, we learn that Bheeshma waited for Uttarayana i.e. Sun’s journey towards the north to relinquish his life. This is also echoed by elders in life who wish for a passage during this time. Why is this auspicious? What happens if someone dies during Dakshinaayana? These questions are explained in detail by Sri Krishna in verses 8.24 - 8.26. At the end of the chapter, Sri Krishna pivots back to his favourite topic - YOGI. He reasserts that Yogis elevate themselves above all the mundane stuff by focussing completely and being situated in him.
वेदेषु यज्ञेषु तप:सु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥ 8.28॥
The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities. Such yogis reach the Supreme Abode.
To summarise, this chapter focuses on what happens to the soul when the body dies, how one can attain the supreme abode and significance of time.
Please do share your view on the choice of shloka and my interpretations thereof. I would like to get your thoughts and feedback and maybe we discover something hidden in Srimad Bhagwad Gita.
Sarvam Sri Krishnaarpanamastu
Verses and meanings from:
- https://www.holy-bhagavad-gita.org/
Previous Chapters:
- Arjuna Vishada Yoga
- Sankhya Yoga
- Karma Yoga
- Jnana Karma Sanyasa Yoga
- Karma Sanyasa Yoga
- Dhyana Yoga
- Jnana Vijnana Yoga
Comments
The title "Akshara Brahma Yoga" contains profound meaning: akshara means "imperishable" and brahma refers to the Absolute Reality. This chapter teaches how to attain the imperishable through constant practice and devotion, particularly focusing on the critical moment of death when the soul transitions to its next destination.
Just as a student's preparation throughout the year is tested in the final exam, a devotee's lifelong practice is tested at the moment of death. The last thought, which reflects one's accumulated mental impressions, determines the soul's destination.
This teaching has profound implications: if one wishes to remember God at death, one must practice remembering God throughout life. As Krishna states in verse 8.7, "Therefore, at all times remember Me and fight"—spiritual practice must be integrated with daily life, not reserved for retirement or monastic seclusion.
Arjuna's seven questions in verses 8.1-2 and Krishna's answers in verses 8.3-4 provide a complete metaphysical framework. Understanding these terms is essential for grasping the chapter's teachings.
ब्रह्म - Brahman - The imperishable Absolute; the eternal spiritual nature, represents the ultimate unchanging truth
अध्यात्म - Adhyatma - The individual self; one's own spiritual identity
कर्म - Karma - The creative force that causes the birth of beings
अधिभूत - Adhibhuta - The perishable material manifestation or constantly changing physical world
अधिदैव - Adhidaiva - The universal form; the cosmic person, the subtle universal forces governing the world
अधियज्ञ - Adhiyajna - The Lord of sacrifice; Krishna in the heart - present in every heart as the witness and sanctifier of all actions
अन्तकाल - Anta-kaala - The time of death; the final moment
Understanding that Krishna is the Adhiyajna—the Lord of sacrifice in the heart—is particularly important. This means that God is not distant but intimately present within every being, accessible through devotion and meditation. At death (anta-kaala), it is this indwelling Lord that the devotee remembers and attains.
Themes of the chapter -
The Last Thought - Whatever one remembers at death determines their next destination—making lifelong practice essential
Constant Remembrance - "Maam anusmara yudhya ca"—remember Krishna while fulfilling worldly duties
Cosmic Cycles - Brahma's day and night—the vast cycles of universal creation and dissolution
Path of No Return - Krishna's eternal abode from which devotees never return to material existence
Two Paths - The bright and dark paths of departure—and the yogi who transcends both
Key verse of the chapter
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥8.5
And whoever, at the time of death, leaves the body remembering Me alone, attains My nature. Of this there is no doubt.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥8.6
Whatever state of being one remembers when leaving the body, O son of Kunti, that state one will attain, being always absorbed in such contemplation. More on this in verse 8.16
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥ 8.9
In this verse, Lord Krishna describes the divine qualities of the Supreme Purusha upon whom a seeker should meditate, especially at the time of death. The Supreme Being is characterized as all-knowing, primeval, the absolute ruler, subtler than the atom, the sustainer of everything, possessing an inconceivable form, and shining like the sun beyond all darkness of ignorance. Meditating on these attributes leads the soul to the supreme divine state.
Relate this verse to Katha Upanisad 1.2.20
अणोरणीयान्महतो महीयानात्मास्य जन्तोर्निहितो गुहायाम्।
तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः॥
The Atman, smaller than the smallest and greater than the greatest, is hidden in the heart of this living being. One who is free from desire and sorrow realises the glory of that Atman through the tranquillity of the inner faculties.
Verse - 8.14 - As this verse gives a practical solution to Moksha - during life & at the time of death (verse 8.5) - this is the most important verse of this chapter
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ 8.14
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-minded or one-pointed focus, O Partha.
Verse 8.5 talks about the thought process during death. If you want to remember God at death, you must remember God during life.
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते॥ ३१॥ Vivek Choodamani
Among all the means for liberation, bhakti is indeed the greatest. The investigation into one's own true nature is called bhakti.
So one must have investigated one's own true nature during life, only then can he remember the Self at death.
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥8.16
All realms within the material universe, up to the highest planet of Brahma, are temporary and subject to the cycle of rebirth. Even those who reach these higher heavens must return to the earthly plane once their merits are exhausted. This can be attributed to the door/chakra of exit during death. However, those who attain moksha, transcend this cycle and are never reborn. Relate this to verse 8.6.
Taittiriya Upanishad talks about 5 koshas (sheaths). Namely Annamaya (Physical), Pranamaya (Vital), Manomaya (Mental), Vignanamaya (Intellectual), Aanandamaya (Blissful). ದೇಹ -> ಪ್ರಾಣ -> ಮನಸ್ಸು -> ಬುದ್ಧಿ -> ಅಹಂಕಾರ. As one can see, there is no mention of Chitta here. Chitta doesn't belong to any of the 5 koshas. It belongs to Lalitha (Universal Kundalini)
What causes rebirth:
As long as there is something stored in Chitta, and if you associate yourself to this stored memory, you will have rebirth.
One who is in physical body - Manushya.
One who is in Vital body - Pretha
One who is in Mental body - Pitru
One who is in Intellectual body - Devate
Moksha is a personal choice. Thus, even devates have to work for the moksha or wait for natural disintegration of the respective kosha.
Verses 23-26 describe two paths that souls take after death, based on timing and accumulated karma. These are known as the Shukla-marga (bright path) and Krishna-marga (dark path).
Shukla-marga - Those who depart during fire, light, daytime, the bright fortnight of the moon, and the six months when the sun travels northward (Uttarayana) travel the path of light. Knowers of Brahman departing this way attain Brahman and do not return. This path is associated with knowledge, auspiciousness, and spiritual elevation.
Krishna-marga - Those who depart during smoke, night, the dark fortnight, and the six months when the sun travels southward (Dakshinaayana) travel the dark path. These souls enjoy the fruits of their karma in the heavenly regions but eventually return to the material world.
The Yogi Transcends Both
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन। तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन।।8.27।।
In verse 8.27, Krishna reveals that the yogi who knows these paths but practices constant devotion is not bound by either. Such a devoted yogi—practicing "ananya-cetaah" (undivided consciousness) as described in verse 8.14—transcends both paths and attains moksha.
Lord Krishna explains that a yogi who understands the reality of these two paths (the bright and the dark paths) is never deluded. Such a knower does not seek temporary heavenly pleasures but strives for liberation. Therefore, Krishna urges Arjuna to remain steadfast in yoga at all times.
ॐ तत् सत् ।