BHAGVADGITA-CH-8- IMPERISHABLE BRAHMAN

In Chapter 8 of the Bhagavad Gita, Sri Krishna shares insights on how to attain knowledge of the imperishable God and overcome death. The chapter outlines two paths available to individuals in this world. The first path is the lighted path, which leads to real knowledge and enables individuals to become realized before leaving the body. The second path is the dark path of ignorance, which individuals attached to karmas take, leading to both auspicious and inauspicious deeds. To understand the philosophy of this chapter, it is essential to be clear on certain terminologies. Firstly, the word "creature" or "organism" in the English language is not the same as the Jiva used in Hindu Vedanta, Bhagavad Gita, and other scriptures. The Jiva or Jiva-self refers to the Brahman with a title, including the body, mind, intellect, ignorance, and other limitations. This Jiva is an ignorant form of the soul, and its presence creates life in any creature or organism. The soul is the true identity of an individual and represents pure intelligence. The mind, which has forgotten its true nature out of ignorance, is referred to as Jiva. Secondly, there is a significant difference between the two words in Hindu philosophy - Brahman and Brahma. Brahman refers to the supreme divine, whereas Brahma represents the pure living self, Jiva, Sutramatma, or mind. Brahma is the direct cause of the universe, while Brahman is the indirect and eternal cause, including the cause of Brahma. Brahman represents one's pure self, whereas Brahma represents the mind. Lastly, Brahman, Atma, and Paramatma are different names for omnipresent latent power. This power is absolute and pure jnana that has manifested in every form of the world and serves as the cause of each molecule of the world. This universe is the projection of Brahman.

 

 

Arjuna asked Lord Krishna a series of questions related to the nature of Brahman, karma, Adhibhoot, Adhidev, Adhiyajna, and the knowledge of the self. He asked what is Brahman, which refers to the ultimate reality that underlies the entire universe. Arjuna also asked about nature, which is the material world made up of the five elements - earth, water, fire, air, and ether. Additionally, he asked about karma, which refers to actions and their consequences. Arjuna also inquired about Adhibhoot, which refers to the physical or material aspect of the world, and Adhidev, which refers to the divine or transcendental aspect of the world. He also asked about Adhiyajna, which refers to the sacrifice or offering made to the divine. Furthermore, Arjuna asked about the place of Adhiyajna in the human body and how those who are constantly fixed on themselves can come to know the nature of Lord Krishna before leaving the body and at the time of death. These questions show Arjuna's eagerness to gain knowledge and understand the ultimate reality of the universe. Lord Krishna, in response, provided Arjuna with the necessary guidance and knowledge to help him understand the true nature of the self and attain liberation.? 1.2.

 

Lord Krishna explained to Arjuna that the supreme imperishable reality, Brahman, can be perceived as formless or wearing a body, and it always remains constant. The nature of Brahman is known as the self, which is present in both living and non-living entities. Similarly, the nature of Jiva, or the individual soul, is known as its Dharma, or its inherent qualities and duties. Lord Krishna also explained that karma, or actions, are visible in the cosmic self, or the universal consciousness, without any individual doer. Similarly, the feelings and emotions generated in beings are also a result of their karma. This knowledge helps Arjuna and all seekers to understand the true nature of reality and the interconnectedness of all things. It also highlights the importance of performing one's duties following their Dharma and without attachment to the results, as the consequences of one's actions are determined by karma.3.

 

All substances that originate and destroy are categorized as Adhibhoot. The human body itself is also classified as Adhibhoot, along with the seed forms of the intellect, ego, and mind (when in their active form, they become Adhideva). In addition, the elements of earth, water, fire, air, and sky are also considered Adhibhoot. The Jiva-self is regarded as Adhidev, also known as Hiranyamay Purush and Sutratma. O Arjuna, both Adhidev and Adhiyajna hold reverence for the Supreme Soul in this body and the cosmic self. The doer and enjoyer are considered Adhidev, while the pure self is known as Adhiyajna. As Adhiyajna, I exist in this body.4.

 

O Arjuna! Even at the moment of death, a person who remembers the Adhiyajna (Adjudicative God) as they depart from their body becomes divine and takes on the form of an Adjudicator. This is because a person's thoughts at the time of death determine their ultimate fate, as confirmed by the law of destiny. One who realizes that the body is mortal and that the Jiva-self is none other than Brahman will understand that due to ignorance and illusion, the para nature of Brahman has taken on the form of the Jiva-self. By witnessing the body and its actions, and then leaving the body, the Jiva-self becomes the pure self because its karmas are destroyed by being situated in the witnessing sense.5.

 

O Arjuna! at the moment of death, one's destiny is determined by the emotions that one experiences while departing from the body. The nature of one's thoughts and emotions at the time of death will be the same destiny that one attains after death. Whatever the focus of a person's intellect is at the time of death, that will be the nature that is achieved after death. If a person's intellect is fixated on bodily sensations, then they will manifest a body, and accordingly, their actions will be driven by their karmas. However, if a person's intellect is solely focused on the self without any attachment, then they will attain the pure self.6.

 

Therefore, O Arjuna, always remembers me and engages in the battle, performing all actions with a witnessing sense. If actions are performed without a sense of doer-ship, then the karmic cycle automatically ceases because witnessing neutralizes the sense of the doer or Jiva feeling, allowing the soul or Brahman tone to remain. By being devoted to the self with the mind and intelligence, one attains self-realization and ultimately reaches me.7.

 

O Partha! One who continuously practices self-realization attains self-yoga. Such a person is always centred on the self, and their mind does not wander here and there. This type of yogi attains the ultimate divinity or Atma Swarupa through contemplation, becoming centred on the self, a cosmic soul, Brahman, or the ultimate reality..8.

 

The person who attains self-yoga always remembers the Supreme Divine, the truth that cannot be defined. This divine entity is even more subtle than the atomic particle, shapeless, omniscient, and the origin of this creation. It is eternal, and all the variables of the world are disciplined by it. This divine entity is the reason for all origin, nourishing, and eternal consciousness. Its consciousness, like the sun, illuminates the entire world, and there is not even a fraction of ignorance in its presence.9.

 

Even in one's last moments, one should meditate with the force of yoga by setting the vital force in the middle of the eye, which is achieved by placing the self in the middle of the eyebrows and remembering the divine self without a fickle mind. It is important to note that the speed of inhalation and exhalation depends on one's thoughts and actions, and the vital force stops as soon as the thought ceases. When one focuses their thoughts in one place, the vital force automatically becomes concentrated on that place.10.

The Divine is called Akshar by those who possess full wisdom. It is the ultimate state in which detached, meditational monks and karma yogis enter and become divine. The one who wishes for ultimate truth always conducts celibacy to achieve this state. O Arjuna, listen carefully to how to realize this truth.11.

 

The key to meditation is to close the gates of the senses that control the mind and redirect the Prana to the head. To control the mind by the mind is futile, as the mind is the hub of conflict and incessant thoughts. Instead, one must aim to control the mind by the heart, which refers to the psychological heart devoid of conflict and imbued with pure intelligence. This sutra holds the secret to successful meditation, as it encourages redirecting one's focus from the senses to the heart. In Kundalini yoga, it lies between the right side of the physical heart and in the middle of the chest. This psychological heart spot is called Anahata Chakra. What does man have, that where there is no conflict? That is the pure intellect of man. Immediately after having pure intelligence, the senses stop wandering, their instinct ends, and the mind becomes calm without being conflicted. Chakras below the Anahata Chakra described in Kundalini Yoga have been impaired by worldly intelligence. In the Anahata Chakra and above, the intelligence is pure, and the chakras below the heart are in the control of the mind, where the intelligence is mixed and disturbed, and there is always conflict. This explanation means that the seeker is required to tune the conflicted mind with the pure intellect. Before this, no one can ever be situated in meditation. The mind, controlled by pure intelligence, automatically calms down. Now Krishna says, establish the Prana, the life force, in the head. As soon as the mind caught by pure intellect becomes calm, and the struggle stops, a tremendous power arises which is known as Kundalini Shakti. Holding this power in the head a Yogi accomplished yoga. When Kundalini Shakti reaches the head, the Yogi experiences a realization of the truth and gains access to unlimited power. This realization leads to the understanding that the Yogi is one with Brahman and that they are the only one. The Yogi experiences this truth forever and can renounce their body in full awareness as they wish, accessing a supreme state of being. This state is characterized by an eternal sense of oneness and unity with the universe.

First, it is important to understand the concept of intelligence before delving deeper into the practice of meditation and Kundalini yoga. While people often consider the mind to be synonymous with intelligence, the mind is comprised of three distinct powers: ignorance, projecting force, and intelligence. Ignorance and projecting force can often carry away the intellect, leaving the mind in a state of confusion. In simple terms, the mind is always thinking, either about the past or the future. True intelligence, or wisdom, involves the ability to see beyond the limitations of the mind and gain a higher-level perspective that encompasses the past, present, and future. This pure intelligence allows one to transcend the limitations of the mind and access a state of higher consciousness.

The inquiry is about how to cultivate pure intelligence or maintain it when our social structure has already shaped our minds, and a significant portion of our lives has passed. The straightforward solution is to eliminate or reduce ignorance and the power of distraction. However, is it an easy task? Cultivating pure intelligence can be a challenging task, but there are simple steps that one can take to minimize ignorance and deflection power in the mind.

One such step is to adopt a Sattvic diet, which is simple, healthy, and suitable for long life. Eating a balanced meal is important, neither eating too much nor going hungry. Daily bathing, exercise, walking, asana, and pranayama are also necessary to keep the body and mind healthy. Regularly studying good literature, listening to bhajans, and doing bhajan can also help to cultivate pure intelligence. One should also strive to speak only when necessary, avoid backbiting, and refrain from hypocritical behaviour. Respecting all human beings, animals, birds, and flora, and having compassion towards all beings is also important.  Positioning oneself between the eyebrows, and on the forehead, for at least twenty minutes can help to destroy the deflection power of the mind. By following these simple remedies, one can cultivate pure intelligence and achieve a state of higher consciousness, leading to a calm and stable mind that realizes the truth.12.13.

 

Oh, Arjuna! A person who remains constantly aware of the self engages in self-reflection (contemplating the Supreme God). Such a yogi, who remains absorbed in the self, can easily realize me.14.

 

Once a saint attains ultimate self-realization, they become Brahman and do not undergo rebirth. They have complete control over their physical body and can discard it at will. These enlightened yogis take birth according to their own sweet will. By attaining jnana (knowledge), they are liberated from the shackles of karma and Maya (illusion). They are free from the cycle of birth and death.15.

 

Oh Arjuna, all individuals are bound by time up to the world of Brahma and are trapped in the cycle of birth and rebirth. Only those who realize the Truth and become absorbed in me can break free from the bondage of birth and death. As long as the individual's thoughts are limited to the Vishuddh Chakra, the Jiva-self remains under the influence of Maya and remains trapped in the cycle of birth and death. However, when the practice of contemplation becomes a rhythmic flow within the self, located between the forehead and the eyes, the Jiva-self is liberated from the bondage of Maya. The Jiva-self's movement ceases through Maya, and they can appear with their own will and hold their body.16.

 

Speaking about the day and night of Brahma Ji, Shri Bhagavan says, that one day of Brahma Ji is of one thousand Chaturyugi periods. Satyuga 1,72, 8000 years, Treta 12,96,000 years, Dwapara 8,64,000 years, Kali Yuga 4, 32,000 years multiplied by 1000 years = total 4,32,00,00,000 years. Similarly, one night is 4,32,00,00,000 years old. Thus, those who know the total age of the earth know the time element. If calculated based on 12 hours a day, the total age of the earth is 4,32,00,00,000 years. If the Earth age is to be considered 24 hours a day of Brahmaji, it is certainly to be 8,64,00,00,000 years. Here, by telling the age of the earth, he has told mortality. Something is being destroyed today, some will be destroyed tomorrow, some four, six, a thousand, lakh years later. The creation is perishable, and the imperishable is only the divine. Shri Bhagavan explains that one day of Brahma Ji is equal to one thousand Chaturyugi periods, with each Chaturyugi consisting of Satyuga, Treta, Dwapara, and Kali Yuga. The total duration of one Chaturyugi is Satyuga 1,72, 8000 years Treta 12,96,000 years, Dwapara 8,64,000 years, Kali Yuga 4, 32,000 years multiplied by 1000 years, which amounts to 4,32,00,00,000 years. Similarly, one night of Brahma Ji is also of the same duration. Thus, those who know the total age of the earth can understand the concept of time. If we consider a day of Brahmaji to be of 12 hours, the age of the earth is 4,32,00,00,000 years. However, if we consider a day of Brahmaji to be of 24 hours, then the age of the earth is 8,64,00,00,000 years. By revealing the age of the earth, Shri Bhagavan reminds us of the concept of mortality. Creation is impermanent, and only the divine is immortal. Some things may perish today, some tomorrow, and some after four, six, a thousand, or even lakh years, but the divine remains eternal and unchanging.17.

 

At the beginning of the day of Brahma Ji, both living and non-living entities emerge from the formless Sutraatma (the primal soul), and when the night falls, they merge back into the same latent Sutraatma. This cycle continues, with entities being reproduced at the start of each day under the influence of Maya (nature). The powerful force of the Jiva self, which is a part of God, is the cause of birth and death. The passage describes the cyclical nature of creation and dissolution, which is believed to be a fundamental aspect of Hindu cosmology. According to this view, the universe undergoes repeated cycles of creation and destruction, with each cycle lasting for a vast period known as a day of Brahma Ji. During the day of Brahma Ji, all living and non-living entities emerge from the formless Sutraatma, which is the primal soul or the underlying essence of everything in the universe. The term "ghosts" used here refers to all entities in creation, not just the supernatural beings typically associated with ghosts. As the night falls, all entities are absorbed back into the same latent Sutraatma, which represents the dissolution of creation. This cycle continues, with entities being reproduced at the start of each day under the influence of Maya or nature. The passage also emphasizes the role of the Jiva self, which is a part of God and represents the individual soul or consciousness. The Jiva self is believed to be the cause of birth and death, as it creates a sense of individual identity and attachment to the physical body. Ultimately, the goal of spiritual practice is to realize the true nature of the Jiva self as a part of the divine and to break free from the cycle of birth and death 18.19.

 

The verse describes that there is something beyond the perceptible world that is imperishable - this is referred to as the soul, Brahman or divine. It is believed that this imperishable truth is also present in every living being in the form of the latent living self, which is often referred to as the Atman. The Atman is seen as the true nature of the individual, beyond the physical body and the mind. This further suggests that when all the ghosts, or entities in creation, are destroyed, the latent living self or the Atman does not perish. This implies that even though the physical body and the mind may be destroyed, the true nature of the individual remains unchanged. Additionally, the passage states that Brahma Ji, who is believed to be the creator of the universe and the one who sets the cycle of creation and dissolution in motion, also submerges into this imperceptible truth. This suggests that even the creator of the universe is subject to the imperishable reality that underlies all of creation.20.

 

 

The term "Akshar" refers to an imperceptible aspect of God that is indestructible. This aspect of God cannot be fully understood through conventional means, hence the use of the term imperceptible. However, by attaining this state, one can reach the ultimate position, also known as the self-state, pure self, or cosmic soul. This state is often referred to as the Brahmi state and is where one can achieve liberation from the confines of Maya. Unlike humans who are subject to birth and death, in this state, one becomes the cause rather than the effect of nature. This divine state is often considered the dwelling place of God.21.

 

Oh Arjuna, the un-manifest God who encompasses all living beings and nature, including Brahma Ji, can only be attained through unwavering devotion. This devotion requires consistent effort, practice, and self-reflection. To attain this divine state, one must discover their true self, ask "Who am I?" and always remember the name of God in every aspect of life. Devotion requires dedicating one's mind, intellect, and actions towards the divine and constantly thinking about God. It also involves observing the world and all actions as a witness, experiencing the divine in everything and realizing the self through these means. This is the essence of devotion..22.

 

In this verse, Lord Sri Krishna Chandra reveals to Arjuna the secret of what happens to a creature after death. He explains that at the moment of death, the yogi who has attained liberation abandons their physical body and becomes free from the cycle of birth and death. This yogi breaks the bondage of karma and Maya, the illusory material world. However, those who are still caught in the wheel of Maya, due to their karmic bonds, will continue to be trapped and will return to the material world in another form.23.

 

 

According to this verse, yogis who have attained self-realization leave their physical body at a specific time, which is indicated by six different types of light. These types of light are the light of the fire, the light of day, the light of the moon, and the light of the six months of the sun's transit in Capricorn. Each of these types of light represents a different level of enlightenment, with the brightest light representing the highest level of realization. The knowledge and state of these enlightened beings are compared to the amount of light they emanate, with those who have reached the highest level of realization becoming imperceptible and merging with the ultimate Brahman. The different levels of light also represent the different levels of self-realization achieved by the yogis.24.

 

According to this verse, those who die during the six months of smoke, night, dark night of the moon, and six months of the sun's transit in Cancer, and do not possess self-knowledge, are said to be in a state of ignorance (Tamas) similar to smoke, darkness, and the dark night of the moon. Due to this state of ignorance, they are bound to the lower realms of existence and continue to wander in darkness. However, by virtue of time, they eventually receive the light of the moon or a spark of knowledge (jnana) and are reborn in the material world under the control of Maya. The amount of ignorance in individuals is compared to the amount of darkness, and it is emphasized that those who lack self-knowledge are subject to different levels of ignorance, accordingly resulting in their rebirth and experiencing the results of their karma.25.

 

 

According to this verse, there are two paths that one can take in life: the lighted path and the dark path. The lighted path is the path of real knowledge, where the jiva-self becomes realized before leaving the body. This path is associated with spiritual enlightenment, self-realization, and the attainment of liberation from the cycle of birth and death. On the other hand, the dark path is characterized by ignorance and attachment to karma. Those who follow this path are said to be subject to the results of their auspicious and inauspicious deeds, which lead to their rebirth in the material world. However, even those on the dark path have the opportunity to receive a spark of jnana or knowledge, which can eventually lead them to the lighted path and self-realization. Overall, this passage emphasizes the importance of pursuing the lighted path and seeking true knowledge and self-realization, while also acknowledging the potential for those on the dark path to eventually find their way to enlightenment.26.

 

This verse suggests that the key to avoiding confusion and attaining truth is to remain connected with God and centred on the self, regardless of whether one is on the path of knowledge or the path of ignorance. The yogi is encouraged to maintain a steadfast focus on the divine and to cultivate a clear and discerning intellect that can distinguish between truth and falsehood. By remaining connected to God and centred on the self, the yogi is said to gain access to the truth automatically, without the need for excessive analysis or intellectual inquiry. This suggests that true knowledge and understanding are not something that can be acquired solely through intellectual effort, but are rather a natural expression of one's connection to the divine.27.

 

 A yogi who comprehends the nature of reality and possesses knowledge of both ignorance and wisdom, including the nonliving self, living self, pure self, and the supreme latent divine, may transgress all the virtuous outcomes prescribed in Vedas, scriptures, deeds for God, penance, charity, and so on. This is akin to a small step well becoming almost meaningless in the presence of a vast water reservoir, or lighting a lamp during broad daylight when one has achieved the ultimate and eternal state.28.

Om tat sat