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
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