Chapter 8
Attaining the Supreme
भगवत्प्राप्ति
In Chapter 8 of the Bhagavad Gita, titled "Attaining the Supreme" (The Yoga of the Imperishable Brahman), Arjuna inquires about various spiritual concepts from Krishna. He asks about the nature of Brahman (ultimate reality), the individual soul (Adhyatma), and Karma (actions). The chapter delves into the concept of Yoga and its role in attaining liberation.
One of the key themes explored is the importance of remembering Krishna at the time of death. The chapter offers guidance for achieving this through yogic practices and devotion.
Verse 1
श्री अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥
arjuna uvāca
kiṁ tad brahma kim adhyātmaṁ
kiṁ karma puruṣottama
adhibhūtaṁ ca kiṁ proktam
adhidaivaṁ kim ucyate
Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.
Purport
In this chapter, Lord Kṛṣṇa responds to several queries posed by Arjuna, starting with the query, "What is Brahman?" In addition, the Lord discusses the concepts of yoga, karma (fruitful activities), and pure devotional service. Brahman, Paramatātmā, and Bhagavān are the names of the Supreme Absolute Truth, according to the Śrīmad-Bhāgavatam. Furthermore, Brahman is another name for the individual soul, which is a living being. Arjuna also asks about the body, soul, and mind, or ātmā. The Vedic lexicon defines atma as the mind, soul, body, and senses.
Since Arjuna addressed the Supreme Lord as Puruṣottama, the Supreme Person, he was asking the Supreme Person these questions rather than just a friend because he knew that He was the highest authority and could answer them.
Verse 2
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: ॥
adhiyajñaḥ kathaṁ ko ’tra
dehe ’smin madhusūdana
prayāṇa-kāle ca kathaṁ
jñeyo ’si niyatātmabhiḥ
Translation
Who is the Lord of sacrifice, and how does He live in the body, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?
Purport
Arjuna poses two significant queries to Krishna in this verse. Initially, he inquires as to who the real sacrifice-receiver, or "Lord of sacrifice" (adhiyajna), is. While Vishnu and Indra are both connected to sacrifices, Arjuna is looking for clarification. He asks secondly, is the Lord present in the body?
Krishna is referred to by Arjuna as "Madhusudana," the demon Madhu's killer. There is significance to this title. Arjuna may have doubts obscuring his understanding, like inner demons. He believes that by employing "Madhusudana," Krishna—the conqueror of demons—will eliminate these uncertainties.
The passage emphasizes how important the time of dying is. Arjuna is concerned about Krishna's devotees. How, he wonders, can they make sure that when they pass away, they remember Krishna? It might be challenging to concentrate on the divine when one's body and intellect are failing.
Maharaja Kulasekhara's case highlights this issue. While his mind is free to concentrate on Krishna's lotus feet, this devoted king wishes for his rapid death. He worries that if he passes away naturally, he might not be able to remember the Lord clearly. This fear is echoed by Arjuna, who wonders how someone can stay focused on Krishna at such a crucial moment.
The context of Krishna's discourse in the subsequent verses of Chapter 8 is established by this verse. He will speak about the attributes of the Lord of sacrifice, the reality of the Lord's presence within us, and the significance of remembering the Lord when one is about to die.
Verse 3
श्रीभगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्ग: कर्मसंज्ञित: ॥
śrī-bhagavān uvāca
akṣaraṁ brahma paramaṁ
svabhāvo ’dhyātmam ucyate
bhūta-bhāvodbhava-karo
visargaḥ karma-saṁjñitaḥ
Translation
The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.
Purport
Arjuna's question in Shloka 8.3 crackles with a deep yearning, like a beacon cutting through the fog of war. He asks, "kim tad adhyātmam kim karma kim cha brahma paramarthataḥ / kim briddhiḥ kim me jñeyam mama jīvan-muktiḥ api māmāya!" (What is that which is called the individual soul (Adhyatma)? What is action (Karma) in its essence? And what is Brahman, the ultimate reality? What is liberation (Moksha) in this very life (Jivanmukti)? Please tell me all this, for I am bewildered.)
Imagine Arjuna, the mighty warrior, standing amidst the chaos of the battlefield. He's surrounded by the clash of steel and the cries of soldiers, yet his mind is fixed on a different war – the internal battle against ignorance. He craves a compass, a guiding light to navigate the labyrinth of spiritual concepts.
Arjuna's questions resonate with the everyday struggles we all face. Just as he seeks direction on the battlefield, we too yearn for guidance in the complexities of life. What is our true Self (Adhyatma)? How should our actions (Karma) be aligned? What is the ultimate goal (Brahman)? And how can we achieve liberation (Moksha) while still entangled in the duties and desires of life (Jivanmukti)?
Arjuna's burning inquiry serves as an invitation for us to embark on our own spiritual quest. Krishna, the ever-compassionate charioteer, is ready to provide the wisdom that will illuminate Arjuna's path and, by extension, ours. In the subsequent verses, Krishna will unveil the profound secrets of Yoga, revealing how to live a life integrated with the divine, even in the midst of life's storms. So, let us join Arjuna on this extraordinary journey of self-discovery.
Verse 4
अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥
adhibhūtaṁ kṣaro bhāvaḥ
puruṣaś cādhidaivatam
adhiyajño ’ham evātra
dehe deha-bhṛtāṁ vara
Translation
Adhūta, or the material manifestation, is the ever-changing physical nature of the best of the embodied beings. Adhidaiva is the name for the universal form of the Lord, which encompasses all the demigods, such as the sun and moon. And I am called adhiyajña [the Lord of sacrifice], the Supreme Lord, manifested as the Supersoul in the heart of all embodied beings.
Purport
Our physical bodies are in constant flux. They are born, grow, mature, decline, and ultimately vanish. This ever-changing material nature is called adhibhuta. It's a temporary existence with a beginning and an end.
Beyond the physical realm lies the grand conception of the Universal Form (adhidaivata). This form encompasses all the demigods and their various planetary domains. It represents another aspect of the divine.
However, even closer to us resides the Paramatma (Supersoul) within our own hearts. This is a localized representation of Lord Krishna himself, distinct from the individual soul. The word "eva" emphasizes that the Supersoul is not separate from the Lord, but a part of his divine essence.
The Supersoul acts as a witness to our thoughts and actions, yet allows us free will. It's the source of our consciousness and the force behind its various states. For a pure devotee engaged in devotional service, the roles of these different divine manifestations become clear.
For those new to spiritual practice (neophytes), contemplating the vast Universal Form (virat-purusha) can be a stepping stone. This form visualizes the cosmos as a giant being, with its legs representing the lower planets, the sun and moon as its eyes, and the upper planetary system as its head. By contemplating this grand form, the neophyte cultivates a sense of awe for the divine.
However, as one progresses spiritually, the focus shifts inwards towards the Paramatma residing within. This inner connection with the divine becomes the ultimate goal for a true devotee.
Verse 5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ॥
anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
Translation
And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.
Purport
In verse 8.5, the unwavering searcher of truth Arjuna poses a thought-provoking query that strikes a chord in every person's heart: "Who is the knower (kṣetrajna) living in the field of the body (kṣetra)? And what particular role does He play? What is the relationship between the body and the soul, or the knower and the known?
Arjuna delves deeper than the previously discussed yajna mechanisms. Here, he explores the vast symphony of existence in an attempt to comprehend the kṣetrajna, the expert in the subject, who is the conductor who directs the entire show.
The body (kṣetra) is compared to a huge field because of its ever-changing senses and desires. However, the knower, the constant essence, the soul, the kṣetrajna, is contained inside this sphere. This kṣetrajña is the quiet spectator, the eyewitness to the senses' and mind's play.
Arjuna asks what the particular purpose of this kṣetrajna is. Does it participate more actively in guiding the symphony of life, or is it just a passive observer? He wants to comprehend the complex dance that takes place between the body and the soul, the knower and the known.
This verse forces us to turn deep and find the silent witness inside of us. It challenges us to investigate the nature of our own awareness, the heavenly spark that gives life to our existence.
The great musician Krishna will reveal the real identity of the kṣetrajña in the next few verses. He will disclose the knower's divine nature, its relationship to the Almighty, and its function in composing the magnificent composition that is our life. We learn more about who we are and where we fit into the divine play as the melody develops.
Verse 6
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावित: ॥
yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ
Translation
Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.
Purport
This passage sheds light on the crucial moment of death and its impact on our next life. The state of mind at our final moments plays a significant role in shaping our future existence.
An individual who departs this life with their thoughts fixed on Krishna, the Supreme Lord, transcends the limitations of the material world and attains a spiritual nature. However, the opposite is also true. Those whose final thoughts stray from Krishna will not achieve the same transcendental state. This is a crucial point to remember.
The question arises – how can we ensure a proper state of mind at death? The example of Maharaja Bharata serves as a cautionary tale. Despite being a great soul, his final thoughts were consumed by a deer, leading him to be reborn in a deer's body in his next life. Though he retained memories of his past life, he was bound by the limitations of an animal form.
Our thoughts and actions throughout life accumulate, shaping our final moments. Living a virtuous life and consistently focusing on Krishna increases the chance of remembering him at death. This remembrance acts as a bridge to attaining Krishna's transcendental nature.
For those fully immersed in devotional service to Krishna, even their next physical body transcends the material realm, becoming a spiritual form. Therefore, the continuous chanting of the Hare Krishna Maha-mantra – "Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare" – is offered as the most effective method to transform our state of being at the time of death. By chanting this mantra regularly, we cultivate a deep connection with Krishna, increasing the likelihood of remembering him during our final moments and achieving a spiritual existence in the next life.
Verse 7
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशय: ॥
tasmāt sarveṣu kāleṣu
mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ
Translation
Therefore, Arjuna, you must always consider Me in the shape of Kṛṣṇa while performing your assigned task of fighting. You will surely reach Me if you devote your actions to Me and keep your thoughts and intellect focused on Me.
Purport
Lord Krishna's message in this verse is particularly valuable for everyone involved in worldly pursuits. He doesn't advocate abandoning our responsibilities or duties. Instead, he offers a powerful solution – thinking of Krishna while fulfilling our obligations. This can be achieved through practices like chanting the Hare Krishna maha-mantra.
By integrating Krishna consciousness into our daily activities, we can break free from the grip of material attachment. Our minds and intellects become engaged with the divine, purifying our actions. Chanting Krishna's names becomes a powerful tool for transcendence, ultimately leading us, without a doubt, to the supreme planet, Krishnaloka.
This approach allows us to navigate the world while fostering a connection with the divine. It's about infusing our daily lives with a sense of spiritual purpose.
Verse 8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥
abhyāsa-yoga-yuktena
cetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ
yāti pārthānucintayan
Translation
He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha, is sure to reach Me.
Purport
In this verse, Lord Krishna emphasizes the importance of remembering him. Chanting the Hare Krishna maha-mantra is a powerful way to rekindle this memory. The rhythmic chanting engages our ears, tongues, and minds, creating a form of accessible meditation.
This simple practice connects us with the divine sound vibration of the Supreme Lord and paves the path towards attaining him.
The verse also clarifies the concept of the enjoyer ("purusham"). While living beings are part of the Lord's marginal energy, they are often deluded, believing themselves to be the ultimate enjoyers. However, the true enjoyer is the Supreme Lord himself, in various forms like Narayana, Vāsudeva, and others.
Chanting Hare Krishna allows devotees to constantly focus on their chosen form of the Supreme Lord, be it Narayana, Krishna, Rama, or another. This continuous practice purifies them and, at the time of death, facilitates their transfer to the divine realm.
Similar to yoga's focus on the Supersoul within, chanting Hare Krishna helps fix the mind on the Supreme Lord. Our minds tend to wander. Chanting, therefore, acts as a gentle but firm nudge, directing our thoughts towards Krishna.
The analogy of the caterpillar is often used here. Just as a caterpillar's desire to become a butterfly leads to its transformation, so too, can our constant focus on Krishna shape our destiny. By cultivating this unwavering devotion, we increase the likelihood of attaining a state akin to Krishna's at the end of our lives.
Verse 9
कविं पुराणमनुशासितार-
मणोरणीयांसमनुस्मरेद्य: ।
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमस: परस्तात् ॥
kaviṁ purāṇam anuśāsitāram
aṇor aṇīyāṁsam anusmared yaḥ
sarvasya dhātāram acintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt
Translation
Acknowledge the Supreme Being as the all-knowing One, as the eldest, as the controller, as the one who is smaller than the smallest, as the one who upholds all, as the One who is beyond all material idea, as the One who is unthinkable, and as the One who is always a person. He is transcendental—beyond this earthly nature—and radiant like the sun.
Purport
This verse sheds light on the process of meditating on the Supreme Being. It emphasizes that the divine is not an impersonal void. Meditation on something formless is challenging, to say the least.
The verse offers a practical solution – focusing on Krishna as a person. We can contemplate him in his various forms, such as Rama or Krishna. This verse itself provides a rich description of the Lord's qualities.
He is described as kavi, the all-knowing one, possessing knowledge of past, present, and future. He is the oldest personality, the source of all creation. As the supreme controller, He maintains and guides humanity.
The verse delves further, describing him as smaller than the smallest. While a living being is a mere fraction of a hair's tip, the Lord is even smaller, residing within the heart of this minute particle. This quality earns him the title of "smaller than the smallest."
Despite this inconceivable smallness, he is also all-pervading, sustaining the entire universe. The vast planetary systems we observe are held in place by his unimaginable energy. The word acintya (inconceivable) is key here. The Lord's power transcends our understanding, logic, and philosophical debates.
He exists within and yet beyond this material world. If we struggle to grasp the workings of this physical world, how can we even attempt to comprehend what lies beyond? Acintya signifies that which lies beyond the material realm, beyond the reach of our arguments and intellectual exercises.
Therefore, the verse urges intelligent individuals to move beyond pointless debates and speculation. Instead, it recommends accepting the wisdom of scriptures like the Vedas, Bhagavad-gita, and Srimad-Bhagavatam. Following the principles laid out in these sacred texts is the true path to understanding.
Verse 10
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्य-
क्स तं परं पुरुषमुपैति दिव्यम् ॥
prayāṇa-kāle manasācalena
bhaktyā yukto yoga-balena caiva
bhruvor madhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣam upaiti divyam
Translation
One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.
Purport
This verse underscores the critical importance of fixing our minds on devotion to the Supreme Lord at the time of death.
For those practicing yoga, a specific technique is recommended – channeling their life force to the space between the eyebrows, known as the ajna chakra. This technique is likely a reference to the practice of shat-chakra-yoga, which involves meditation on six energy centers in the body.
However, the verse also acknowledges the path of the pure devotee. For those constantly immersed in Krishna consciousness, the Lord's grace ensures they remember him at death. This will be elaborated on in the following verse.
The term "yoga-balena" (by the strength of yoga) is significant here. Without consistent yoga practice, be it the system of shat-chakra-yoga or bhakti-yoga (devotional yoga), attaining a transcendental state at death is difficult. Suddenly remembering the Supreme Lord at that moment is unlikely. Some form of yoga practice, particularly bhakti-yoga, is necessary.
The verse emphasizes the disturbed state of the mind at death. Therefore, it highlights the importance of practicing transcendence through yoga throughout our lives. This way, we cultivate the ability to maintain focus on the divine even in our final moments.
Verse 11
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागा: ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥
yad akṣaraṁ veda-vido vadanti
viśanti yad yatayo vīta-rāgāḥ
yad icchanto brahma-caryaṁ caranti
tat te padaṁ saṅgraheṇa pravakṣye
Translation
Persons who are learned in the Vedas, who utter oṁ-kāra, and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain salvation.
Purport
Lord Krishna introduces Arjuna to the practice of shat-chakra-yoga, which involves directing the life force to the space between the eyebrows. He anticipates that Arjuna might be unfamiliar with this technique and offers further explanation in the following verses.
The verse discusses the concept of Brahman, the ultimate reality. Though singular, Brahman can manifest in various forms and possess different attributes. For those on the path of impersonal Brahman realization (jnanis), the syllable "om" (omkara) is considered identical to Brahman.
Krishna here delves into the impersonal aspect of Brahman, the goal for some renounced orders of sages.
Traditionally, the Vedic system emphasized students chanting "om" and learning about impersonal Brahman from a young age. This practice, along with a life of celibacy (brahmacharya), was believed to be essential for spiritual advancement.
However, the verse acknowledges the challenges of the current age (Kali Yuga). The social structure has shifted, making it difficult to adhere to strict celibacy from the beginning of one's spiritual journey. Established institutions for teaching brahmacharya principles are also scarce.
Recognizing this difficulty, Lord Chaitanya, according to scriptures, proposed a more accessible method for Kali Yuga – the chanting of the Hare Krishna maha-mantra. This practice of chanting the holy names of Krishna is presented as the primary path for spiritual realization in the current age.
Verse 12
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूध्न्र्याधायात्मन: प्राणमास्थितो योगधारणाम् ॥
sarva-dvārāṇi saṁyamya
mano hṛdi nirudhya ca
mūrdhny ādhāyātmanaḥ prāṇam
āsthito yoga-dhāraṇām
Translation
The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.
Purport
This verse outlines a specific yoga practice for achieving a tranquil state. The key concept is pratyahara, which involves withdrawing the senses from external stimuli. This entails controlling the eyes, ears, nose, tongue, and touch, preventing them from seeking self-gratification.
By mastering pratyahara, the mind becomes focused on the Supersoul within the heart. The life force is then directed upwards towards the crown of the head. A detailed explanation of this technique is provided in Chapter 6.
However, the verse acknowledges the difficulty of this practice in the current age (Kali Yuga). An alternative solution is offered – Krishna consciousness. For those who can cultivate unwavering devotion and keep their minds fixed on Krishna, achieving an undisturbed state of deep meditation (samadhi) becomes effortless.
Verse 13
ॐ इत्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
य: प्रयाति त्यजन्देहं स याति परमां गतिम् ॥
oṁ ity ekākṣaraṁ brahma
vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ
sa yāti paramāṁ gatim
Translation
If one thinks about the Supreme Personality of Godhead and exits his body after positioning himself in this yoga practice and vibrating the sacred syllable oṁ, the ultimate combination of letters, he would undoubtedly reach the spiritual planets.
Purport
This verse emphasizes the underlying unity between "om," Brahman, and Lord Krishna. "Om" represents the impersonal sound of Krishna, while the Hare Krishna mantra incorporates "om" within it.
The verse highlights the chanting of the Hare Krishna mantra as the most recommended practice for this age (Kali Yuga). By chanting this mantra at the time of death, one is assured of reaching a spiritual planet.
The specific destination depends on the nature of one's practice. Devotees of Krishna, through their devotion, attain Goloka Vrndavana, Krishna's spiritual abode. For those on the path of personal devotion (bhakti), there exist numerous other spiritual planets within the Vaikuntha realm.
In contrast, those seeking impersonal Brahman realization merge into the brahmajyotir, the impersonal Brahman effulgence.
Verse 14
अनन्यचेता: सततं यो मां स्मरति नित्यश: ।
तस्याहं सुलभ: पार्थ नित्ययुक्तस्य योगिन: ॥ १४ ॥
ananya-cetāḥ satataṁ
yo māṁ smarati nityaśaḥ
tasyāhaṁ su-labhaḥ pārtha
nitya-yuktasya yoginaḥ
Translation
For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.
Purport
This verse emphasizes bhakti-yoga, selfless service to Krishna, as the ultimate path for devotees. Unlike other yogas with their specific goals, pure bhakti seeks nothing but to please Krishna. The ideal devotee, described as ananya-cetāḥ, has unwavering devotion, desiring nothing beyond Krishna himself. The Lord assures that for such a pure devotee, attaining Him is effortless. This devotion can be directed towards any of Krishna's personal forms, like Rama or Narasimha. Bhakti-yoga is presented as a simple and accessible practice, exemplified by chanting the Hare Krishna mantra. The Lord is especially merciful to those who consistently serve Him with devotion.
Constant, unwavering remembrance of Krishna is a defining characteristic. True devotion transcends limitations of time or place. A pure devotee can create a sacred space for devotion anywhere.
The Bhagavad Gita prioritizes bhakti-yoga above other paths. Pure devotees, engaged in various devotional forms (shanta, dasya, sakhya, vatsalya, or madhurya), constantly remember and serve Krishna. This unwavering connection ensures they easily attain Him. Just as the devotee never forgets Krishna, Krishna too remembers his pure devotee. This highlights the power of the Hare Krishna maha-mantra in cultivating this reciprocal bond.
Verse 15
मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् ।
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: ॥ १५ ॥
mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
Translation
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
Purport
This verse underscores the allure of the spiritual realm. Recognizing the suffering inherent in the material world, those who attain the highest spiritual perfection naturally seek liberation.
The ultimate destination, described as avyakta, akṣara, and paramā gati, lies beyond our material grasp. It is the final goal, a realm reserved for the mahātmās (great souls).
These enlightened souls, guided by the wisdom of realized devotees, cultivate unwavering devotion to Krishna. Their focus transcends material desires, including elevation to other planets. They crave only Krishna and his association – the pinnacle of existence.
This verse highlights the path of personalist devotees who dedicate themselves to Krishna. By achieving Krishna consciousness, they attain the ultimate perfection, becoming supreme souls.
Verse 16
आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६ ॥
ā-brahma-bhuvanāl lokāḥ
punar āvartino ’rjuna
mām upetya tu kaunteya
punar janma na vidyate
Translation
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.
Purport
This verse emphasizes the ultimate goal for all yogis, regardless of their initial practice (karma, jnana, hatha, etc.). True liberation lies in attaining devotional perfection through bhakti-yoga, or Krishna consciousness. This path leads to Krishna's transcendental abode, a place of permanent residence.
In contrast, attaining the highest material planets, those of the demigods, offers only temporary respite. A cycle of rebirth and death continues even there. Just as beings on Earth ascend to higher planets, inhabitants of seemingly paradisiacal realms like Brahmaloka, Candraloka, or Indraloka can fall back down.
This impermanence applies even to practices like the pañcagni-vidya (five fires) sacrifice, mentioned in the Chandogya Upanishad. Reaching Brahmaloka through this method offers no permanent escape. Only by cultivating Krishna consciousness can one avoid returning to the cycle of earthly existence.
However, those who progress in Krishna consciousness even on higher planets experience a gradual ascent to even more elevated realms. Crucially, at the time of universal devastation, they are granted access to the eternal spiritual kingdom.
The verse quoted by Baladeva Vidyabhusana from the Bhagavad-gita commentary reinforces this concept. It describes how Brahma and his devotees, constantly immersed in Krishna consciousness, are all transferred to the spiritual universe upon the destruction of the material world. Each devotee finds their designated spiritual planet based on their desires.
Verse 17
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: ॥
sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te ’ho-rātra-vido janāḥ
Translation
By human calculation, a thousand ages taken together form the duration of Brahmā’s one day. And such also is the duration of his night.
Purport
The universe we inhabit is not eternal. It exists in cycles called kalpas, each lasting a single day of Brahma. A Brahma's day is a staggering timeframe, consisting of a thousand cycles of four yugas (ages): Satya, Treta, Dvapara, and Kali.
The Four Yugas:
Satya Yuga (1,728,000 years): This golden age is characterized by virtue, wisdom, and religion. Ignorance and vice are practically nonexistent.
Treta Yuga (1,296,000 years): Vice begins to creep in during this age.
Dvapara Yuga (864,000 years): Virtue and religion further decline, while vice increases.
Kali Yuga (432,000 years): This is the current age, marked by strife, ignorance, irreligion, and vice. True virtue is scarce.
As Kali Yuga nears its conclusion, vice reaches a peak. This prompts the appearance of Kalki avatar, the Supreme Lord himself. Kalki vanquishes demons, protects his devotees, and ushers in a new Satya Yuga, restarting the cycle.
One day of Brahma consists of a thousand such cycles, followed by a night of equal length. Brahma's lifespan is a mind-boggling one hundred such "years," translating to 311 trillion and 40 billion Earth years.
Despite his immense lifespan, Brahma is not immortal. From an eternal perspective, his existence is fleeting. The Causal Ocean witnesses countless Brahmas rise and disappear, like bubbles in the vast ocean. Both Brahma and his creation are part of the material universe, subject to constant change and impermanence.
Even Brahma is not exempt from the cycle of birth, old age, disease, and death within the material universe. However, due to his direct service in managing the universe for the Supreme Lord, he attains liberation simultaneously.
Elevated sannyasis (renunciates) may be promoted to Brahmaloka, the highest material planet. This realm outlasts all other heavenly planets. However, even Brahma and the inhabitants of Brahmaloka are ultimately subject to death according to the laws of material nature.
Verse 18
अव्यक्ताद् व्यक्तय: सर्वा: प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥
avyaktād vyaktayaḥ sarvāḥ
prabhavanty ahar-āgame
rātry-āgame pralīyante
tatraivāvyakta-saṁjñake
Translation
At the beginning of Brahmā’s day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.
Purport
Krishna paints a vivid picture of our existence using the metaphor of Brahma’s Day and night. Just like the sun sets and rises, marking the passage of day and night, Brahma's cosmic cycle dictates the ebb and flow of life. All living entities, from the tiniest insect to the greatest celestial being, are subject to this grand rhythm.
Verse 19
भूतग्राम: स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवश: पार्थ प्रभवत्यहरागमे ॥ १९ ॥
bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ’vaśaḥ pārtha
prabhavaty ahar-āgame
Translation
Again and again, when Brahmā’s day arrives, all living entities come into being, and with the arrival of Brahmā’s night they are helplessly annihilated.
Purport
This verse highlights the contrasting destinies of those attached to the material world and those pursuing Krishna consciousness.
Those lacking spiritual knowledge (less intelligent) aim to remain within the material realm. They may achieve temporary elevation to higher planets, but this offers no lasting escape. They are ultimately subject to returning to Earth.
Brahma's Day and Night serve as a metaphor for this impermanence. During Brahma's "day," these souls receive various bodies for material activities on different planetary levels. However, at the onset of Brahma's "night," they are annihilated, their individuality dissolving into the body of Vishnu. When Brahma's day dawns again, they remanifest in the material world. This cycle of "becoming, existing, and dissolving" (bhūtvā bhūtvā pralīyate) continues endlessly.
The ultimate annihilation occurs when Brahma's lifespan concludes. For millions of years, these souls remain unmanifested, only to re-emerge with the birth of a new Brahma. They are perpetually caught in the illusion of the material world.
In contrast, those with true intelligence (intelligent persons) embrace Krishna consciousness. They utilize their human life fully by engaging in devotional service to Krishna, chanting the Hare Krishna maha-mantra. Through this practice, they achieve liberation even within their current lifetime. They transcend the cycle of rebirth and attain eternal bliss in Krishna's spiritual abode.
Verse 20
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: ।
य: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ २० ॥
paras tasmāt tu bhāvo ’nyo
’vyakto ’vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati
Translation
Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.
Purport
This verse emphasizes the distinction between Krishna's supreme, spiritual energy and the material world. Krishna's energy is transcendental and eternal, existing outside the realm of material nature.
Material nature, by contrast, is subject to constant change and impermanence. It manifests and dissolves in cycles mirroring Brahma's days and nights. Krishna's energy possesses qualities completely antithetical to those of material nature.
The concept of superior and inferior natures was elaborated upon in Chapter Seven (of the Bhagavad Gita)
Verse 21
अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ २१ ॥
avyakto ’kṣara ity uktas
tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante
tad dhāma paramaṁ mama
Translation
That which the Vedāntists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns – that is My supreme abode.
Purport
This passage describes Goloka Vrndavana, the supreme abode of Lord Krishna. It draws a vivid picture of this celestial realm, drawing upon the Brahma-samhita and Vedic literatures.
Goloka Vrndavana is often referred to as chintamani-dhama, the place where all desires are fulfilled. It is a paradise adorned with palaces made of precious stones, wish-fulfilling trees (desire trees), and cows (surabhi cows) yielding a limitless supply of milk and is regarded as land of fulfilment.
In this abode, Krishna, the source of all creation, is lovingly served by countless goddesses of fortune (Lakṣmīs). He is known as Govinda, the primal Lord. Krishna's enchanting form is unparalleled – his lotus-like eyes, cloud-colored complexion, and unmatched beauty surpass even a thousand Cupids. He is adorned in saffron cloth, a garland, and a peacock feather as an enchanting lord.
The Bhagavad-gita offers only glimpses of Goloka Vrndavana, the highest realm within the spiritual kingdom. The Brahma-samhita provides a more detailed description. Vedic texts like the Katha Upanishad (1.3.11) declare this abode of the Supreme Godhead as the ultimate destination (puruṣān na paraṁ kiñcit sā kāṣṭhā paramā gatiḥ) – a place of no return from the cycle of rebirth.
The passage concludes by drawing a fascinating connection between Goloka Vrndavana and Vrindavana on Earth, located southeast of Delhi. This earthly Vrindavana is considered a replica of the celestial realm. When Krishna descended upon Earth, he chose this specific region for his divine activities comprising about 168 square miles in the district of Mathura, India.
Verse 22
पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् ॥ २२ ॥
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyas tv ananyayā
yasyāntaḥ-sthāni bhūtāni
yena sarvam idaṁ tatam
Translation
The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.
Purport
This passage emphasizes the unparalleled significance of Krishna's abode as the final destination for the soul.
The Brahma-samhita describes this supreme abode as ānanda-cinmaya-rasa, a place overflowing with spiritual bliss. Everything there is infused with this divine quality, devoid of any material taint. This blissful realm is an expansion of the Supreme Godhead Himself, a manifestation of his pure spiritual energy (explained in Chapter Seven).
While Krishna resides eternally in his supreme abode, he is simultaneously present everywhere through his material energy. His divine and material energies allow him to permeate both the spiritual and material realms. The phrase "yasyāntaḥ-sthāni" signifies that everything finds its sustenance within him, either through his spiritual or material energy.
The passage underlines that attaining Krishna's supreme abode, or the countless Vaikuṇṭha planets, is achievable only through bhakti, devotional service. No other method holds the key to this ultimate destination.
The Vedas (Gopāla-tāpanī Upanishad 1.21) reinforce this concept, declaring "Eko vaśī sarva-gaḥ kṛṣṇaḥ" – there is only one Supreme Godhead, Krishna, residing in that supreme abode. He, the embodiment of mercy, has expanded Himself into countless, equally divine forms. The Vedas use the analogy of a tree with many branches, leaves, and flowers to illustrate this concept.
The four-armed plenary expansions of the Lord who preside over the Vaikuṇṭha planets possess various names – Puruṣottama, Trivikrama, Keśava, Mādhava, and so on. The Brahma-samhita (5.37) reiterates this, stating that while Krishna eternally resides in Goloka Vṛndāvana, his presence permeates everything, ensuring harmony ("goloka eva nivasaty akhilātma-bhūtaḥ").
The Vedas (Śvetāśvatara Upanishad 6.8) describe the vastness of his energies, stating – "parāsya śaktir vividhaiva śrūyate/ svābhāvikī jñāna-bala-kriyā ca" – his energies, inherent in their wisdom, power, and action, flawlessly orchestrate the entire cosmic manifestation, even though the Supreme Lord himself remains transcendent.
Verse 23
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिन: ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ २३ ॥
yatra kāle tv anāvṛttim
āvṛttiṁ caiva yoginaḥ
prayātā yānti taṁ kālaṁ
vakṣyāmi bharatarṣabha
Translation
O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, the yogī does or does not come back.
Purport
This verse highlights the contrasting approaches to liberation taken by different types of yogis.
The completely surrendered souls, the unalloyed devotees of the Supreme Lord, experience a unique freedom. They don't obsess over the timing or manner of their physical departure. Having entrusted everything to Krishna, they confidently return to the spiritual realm upon leaving their bodies.
Those who follow other yoga paths like karma-yoga (action), jnana-yoga (knowledge), and hatha-yoga (physical disciplines) have a different experience. They must carefully consider the timing of their physical death to ensure a successful transition.
A perfect yogi can choose the ideal moment and circumstances for leaving the material world. However, for those less experienced, success hinges on the fortunate coincidence of departing at an auspicious time.
The next verse delves deeper into these "suitable times" for a yogi's departure, as explained by Lord Krishna.
According to scholar Baladeva Vidyabhusana, the word "kāla" used here refers to the deity presiding over time. This deity plays a role in determining a yogi's success in attaining liberation.
Verse 24
अग्निर्ज्योतिरह: शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना: ॥ २४ ॥
agnir jyotir ahaḥ śuklaḥ
ṣaṇ-māsā uttarāyaṇam
tatra prayātā gacchanti
brahma brahma-vido janāḥ
Translation
The attainment of the Supreme Brahman by those who are aware of it comes by leaving this world under the influence of the fiery deity, in the light, at a favorable hour of the day, during the waxing moon fortnight, or during the six months when the sun is in the northern hemisphere.
Purport
This verse sheds light on the concept of auspicious moments for death and their connection to the soul's journey.
Elements like fire, light, day, and lunar phases are mentioned as symbolic of time periods. The text suggests that presiding deities govern these periods, influencing the soul's transition. At the time of death, the mind plays a crucial role in directing the soul towards its next destination.
Leaving the body during an auspicious time (either by chance or by plan) can facilitate attaining the impersonal brahma-jyotir. Advanced yogis can even choose the time and place of their passing to optimize this outcome.
For others without such control, a lucky coincidence of departing at an auspicious moment can mean avoiding rebirth. However, an inauspicious departure might lead to returning to the cycle of birth and death.
For those practicing pure devotion to Krishna, there's no fear of returning to the material world. The timing of their death is irrelevant – auspicious or inauspicious, accidental or planned – they are guaranteed liberation.
Verse 25
धूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ २५ ॥
dhūmo rātris tathā kṛṣṇaḥ
ṣaṇ-māsā dakṣiṇāyanam
tatra cāndramasaṁ jyotir
yogī prāpya nivartate
Translation
The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.
Purport
Kapila Muni states in the Third Canto of Śrīmad-Bhāgavatam that individuals who are skilled in earthly virtuous endeavors and selfless deeds reach the moon after death. According to demigod estimations, these higher souls spend roughly 10,000 years living on the moon and partaking in soma-rasa to enjoy life. Eventually, they make their way back to Earth. This implies that, despite their potential being invisible to the undeveloped senses, there are higher types of life on the moon.
Verse 26
शुक्लकृष्णे गती ह्येते जगत: शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुन: ॥ २६ ॥
śukla-kṛṣṇe gatī hy ete
jagataḥ śāśvate mate
ekayā yāty anāvṛttim
anyayāvartate punaḥ
Translation
According to Vedic opinion, there are two ways of passing from this world – one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.
Purport
There have always been and always will be those who are productive workers and intellectual conjecturers. Since they do not submit to Kṛṣṇa, they actually do not achieve ultimate salvation.
Verse 27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ २७ ॥
naite sṛtī pārtha jānan
yogī muhyati kaścana
tasmāt sarveṣu kāleṣu
yoga-yukto bhavārjuna
Translation
O Arjuna, the devotees are not confused even though they are aware of these two paths. Thus, maintain your focus on your devotion at all times.
Purport
In this passage, Krishna counsels Arjuna to remain unfazed by the various paths the soul takes upon leaving the material world. A devotee of the divine shouldn't fret about whether their departure is planned or unexpected. Their focus should be unwavering devotion, chanting Hare Krishna, and understanding that dwelling on these paths is unnecessary.
The surest path to immersing oneself in Krishna consciousness lies in continual service to him. This ensures a safe, direct, and guaranteed journey to the spiritual realm. The term "yoga-yukta" holds particular importance here. It signifies someone who is unwavering in their yoga, constantly engaged in Krishna consciousness throughout their actions.
Śrī Rūpa Gosvāmī offers guidance: "One should remain unattached to material matters while utilizing them appropriately." This translates to performing actions with Krishna in mind, a practice known as yukta-vairāgya, leading to perfection. Therefore, a devotee is untroubled by these descriptions, for they know their passage to the highest realm is assured through devotional service.
Verse 28
वेदेषु यज्ञेषु तप:सु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥ २८ ॥
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam
Translation
A follower of the path of devotional service does not lack the benefits that come from studying the Vedas, offering sacrifices, going through austerities, donating to charitable causes, or engaging in intellectual and productive pursuits. He obtains all of these just by engaging in devotional service, and in the end, he arrives at the highest, eternal dwelling.
Purport
This section explains the typical path to spiritual perfection in Vedic scriptures. It involves:
- Studying Vedas under a spiritual teacher from a young age.
- Following strict disciplines like celibacy, begging for food, and living simply.
- Performing various rituals and sacrifices throughout life.
- Gradually progressing through different life stages (student, householder, forest dweller, and renunciate).
This path ultimately leads to liberation in the spiritual world, potentially reaching heavenly realms or even the impersonal Brahman or Krishna's own abode.
There is the unique advantage of Krishna consciousness. By simply engaging in devotional service to Krishna, one can surpass all the rituals and austerities of the traditional path. Understanding Chapters 7 and 8 of Bhagavad-gita, especially through discussions with devotees, is crucial. These chapters are considered the essence of the text. By truly grasping them, one can achieve liberation through Krishna consciousness, transcending the need for other practices.
The passage emphasizes learning Bhagavad-gita from a devotee, not scholars. Devotees offer a clear understanding and dispel doubts about Krishna. This fosters devotion and ultimately leads to love for Krishna, the highest state of spiritual perfection, granting eternal happiness in his spiritual abode.
A very Happy Mohini Ekadashi (19/05/2024) to all the Readers. Keep Chanting...
Hare Krsna, Hare Krsna, Krsna Krsna Hare Hare
Hare Ram Hare Ram , Ram Ram Hare Hare
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