Gita Chapter 8 - Aksara Brahma Yoga

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Jan 20, 2014 7:35 am

Hari Om. Pranam to all.

With Bhagvan's grace, Pujya Gurudev and Pujya Guruji Swami Tejomayanandaji's blessings, the group has successfully completed systematic study of seventh Chapter of Gita, Jnana Vijnana Yoga.

Let's now study the next chapter, Chapter 8 Aksara Brahma Yoga , the Yoga of the Imperishable Brahman.


We will stick to Pujya Gurudev Swami Chinmayanandaji's Gita text for our study and Pujya Swami Advayanandaji's "Gita Ready Reference" book for our main reference. Additional references only from Chinmaya Mission Acharya's discourses/CDs/DVDs/Shankara Bhashya as well as teachers in the line of Advaita parampara will be allowed and appreciated. We will take up the verses according to the thought flow for our discussion.

Since we are starting a new topic I invite all readers to come forward and join this discussion actively. If we have more participants we will get more views and that will enrich our Satsang. I also request respected Acharyas here to please help us in our effort. There are different ways you can participate in this discussion.

Category 1. You would like to be an integral part of this study group and will be commited to study. You will be posting verses, writing your thoughts/reflections/references on verses regularly. I will count on you to be regular and will call you out for contributing.

Category 2. You would like to be a casual contributor because you are very interested in participating but cannot devote regular time. You will participate as and when you have time. I will not call you out for any time critical tasks like posting verses. You are very welcome to contribute/ask questions anytime as long as you stick to guideline above and keep your posting relevant to the ongoing discussion.

Category 3. You are an Acharya or Brahmachari or Swamiji or knowledgeable Vedanta Scholar of Chinmaya Mission. You would like to provide guidance to us or give pointers to us when you have time. We will be very grateful to you ! You may remain anonymous without revealing your identity if that's what you like, as long as you identify yourself in category 3.

Please specify which category you would like to join. A brief introduction about you will be helpful too.

The existing Category 1 members are
Madan ji

The existing Category 2 members are
Jayasri ji
Dr Lakshmi

These members need not introduce themselves again. Any new members are welcome and should introduce and participate in this satsang.

Looking forward to everyone's active participation and enriching the learning experience from this forum.

Arvind Kannan
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Jan 20, 2014 8:11 am

Hari Om,

Now let us begin our study of Chapter 8. Let us take Sloka 1 and Sloka 2 together.

Kindly post:
Sloka 1, 2 verse and word meaning - Arvind
Individual reflections and thoughts on the Slokas 1 and 2 -Everyone

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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Jan 20, 2014 8:13 am

Sloka 1
अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥

Word to Word Meaning:

अर्जुन उवाच = Arjuna said
किं = What
तद्ब्रह्म = (is) that Brahman ?
किमध्यात्मं = What is the Adhyatma ?
किं कर्म = What is karma (action) ?
पुरुषोत्तम = O Purushottama, best among Men
अधिभूतं च = (Also) with regard to Adhibhuta
प्रोक्तम = that is declared
किं = what is it
धिदैवं किमुच्यते = And what is Adhidaiva ?

Sloka Meaning:
Arjuna said:
What is that Brahman? What is the Adhyatma? What is "action"? O best among men, what is declared to be Adhibuta ? And what is Adhidaiva said to be?

Sloka 2
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥

Word to Word Meaning
अधियज्ञः = (and) Adhiyajna
कथं = Who and how
कोऽत्र = is it here
देहेऽस्मिन्मधुसूदन = in this body O Madhusudhana
प्रयाणकाले = and at the time of death
च कथं = also how
ज्ञेयोऽसि = you are to be known
नियतात्मभिः = by the self-controlled

Sloka Meaning
Who, and how, is Adhiyana here in this body, O destroyer of Madhu ? And how, at the time of death, are you to be known by the self controlled?
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Payyubg » Thu Jan 23, 2014 6:48 am

Verse 1 & 2:

Verses 29 and 30 of Chapter 7 set the stage for the topic of discussion in Chapter 8.
Bhagawan talks about several technical terms in Verses 29 and 30 , which Arjuna is not familiar with. So Arjuna asks Bhagawan to explain what those terms mean,so that he can better understand the supreme knowledge that he is receiving.

The terms are : Brahma, adyathmam, karma, adibutham, adideivam, adiyagnyam.
Verse 30 also talks about a person who thinks about The Lord even at the time of death.
Arjuna is not able to comprehend how one might be able to think about The Lord even at the time of death. He wants Bhagawan to further elaborate and explain this to him.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Thu Jan 23, 2014 12:10 pm

Chapter 8 is a further explanation of the topic of devotion (Bhagavat Bhakti) given in Chapter 7. The last two verses of Chapter 7 become the seed for discussion for Chapter 8.

Sloka 1 and 2

Based on the pointers/ terms used by Bhagavan in the concluding Slokas of Chapter 7, Arjuna asks

(1) किं तद्ब्रह्म : What is that Brahman?
The question can arise because Brahman was explained both as nirguna and saguna. Brahman is used in both these contexts. The Lord said earlier that one who is devoted to you will come to know Brahman, so Arjuna asks Lord which Brahman you are indicating ?

(2) किमध्यात्मं : What is adhyatma?
Adhyatma means pertaining to the individual. When we use the term "individual" or when we analyse it three things come to our mind (a) the body-mind-intellect complex (b) the jiva (c) the pure Consciousness.
So what is the fruit of devotion, what do they come to know in the adhyatma? You used the word "krtsnam" (7.29) , meaning in entirety they come to know. So did you mean one of the above or all of them ?

(3) किं कर्म : What is karma (Action)?
karma can mean a simple action like moving a hand. Or karma can mean duty or svadharma. What is that karma they will come to know as fruit of your devotion?

In Sloka 30 the Lord said one who knows me with Adhibuta, Adhidaiva and Adhiyajna even at the time of death, they know Me. So now Arjuna asks further questions how is it possible to know them at prayanakaale, at the time of death ?

(4) अधिभूतं च किं प्रोक्तम What is Adhibhuta?
What do you mean by Adhibhuta? Do you mean the subtle cause, meaning the tanmatras? Or do you mean their effects, the gross perceived world ? Only if you tell me exactly what they mean, then I can see you that way. This is the idea,

(5) अधिदैवं किमुच्यते What is Adhidaiva?

(6) अधियज्ञः कथं कोऽत्र देहेऽस्मि) What is Adhiyajna?
There are sub questions to this, which Arjuna puts with reference to Adhi Yajna
(a) कोऽत्र देहेऽस्मि= Where is its location? Is it in this body or outside?
(b) अधियज्ञः कथं = How does it get the name as Adhiyajna, how does it become Adhiyajna ?

(7) प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः
प्रयाणकाले , at the time of death, those who have controlled their minds and placed it in the Lord. So at the time of death how are you to be known?
Why is Arjuna asking this question? For any knowledge to take place, the mind's availability is needed. At the time of death our mind, body is not in our control, for it is not in our hands. For death itself is not in our hands. But here Bhagavan is saying at the time of death they come to know Me. The mind since it cannot be focused then, how are you then to be known at प्रयाणकाले ? This is the purport behind Arjuna's question.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Fri Jan 24, 2014 12:17 pm

Verse 1 and 2
8 th chapter is continuation of the discussion on devotion and fruits of it .At the end of 7 th chapter Lord has mentioned the fruits of devotion - one who is devoted to me comes to know Brahman, adythma in its entirety and karma. This is the complete knowledge one can gain .Lord also mentioned one who knows me with adhibutha, adidaiva and adiyajna - have firm devotion in me to the extend they remember me even at the time of death.
These statement makes Arjuna curious - as a good student as well as a devotee –he wants to get the knowledge and also to know lord in such a way that even at the most difficult time –
“ prayana kale “remember him .
Accordingly Arjuna asks -regarding the bhajana phala
What is Brahman- is it Saguna or Nirguna
What is Adhytmam (in its entirety)- is it the . Karyakarana sangatha/jeeva /self
karma- what is karma one come to know because of devotion-since karma also means actions/swadharma
Regarding how to see the lord with 3 aspects arjuna asks
What is Adibutha- is it pertaining to the matter
Adidaiva-is it pertaining to dieties
Adiyajna- what is it/ its location/why is it called so
Arjuna wants a detailed explanation of all these which will enable him to develop supreme devotion – which in turn will make one remember lord throughout life time and also at the time of death when one is totally incapacitated.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Sun Jan 26, 2014 4:58 pm

In Verse 1 and 2 Arjuna is asking Krishna the meaning of Brahman,Adhyatma,Karma,Adhibhuta,Adhidaiva and Adhiyajna.
How are you to be realized at the time of the death inclination for the world, worship You with exclusive devotion? Which of Yours, do they know and how?
So getting the clarification of the six words, Arjuna at the beginning of the eight chapter, puts seven questions to Him.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby madan » Sun Jan 26, 2014 5:45 pm

Hari Om,
In chapter 8 further idea on devotion has been expounded by the Lord.
In view of the last one and half verses of last chapter where it was stated,"that they Know 'that Brahman'....(7.29),etc,Arjun got scope for questions,which by way of raising questions,he said:
8.1-O Supreme person,what is 'that Brahman,whether nirgun or sagun; nirupadhic or sopadhik;what is adhyatma-pertaining to self,whether unlimited Self in context of the body or individual self;and what is said to be adhibhut and adhidaiva.
8.2- O madhusudan, who is Adhiyagya and how is he in this body?And at the time of death,how are you to be Known by the people of controlled and focused mind?
Is the adhiyagyah,entity existing in the context of sacrifice,or is he supreme person?And how is he to be thought of-as identified with one self or as non-different?What is his location,is he inside or out side the body?
niyatatmabhih-Those who have controlled mind and focused mind,how they will come to Know You at the time of death as at that time mind is not available making it impossible to be controlled and focused and when death is not in any body,s hand?
Since You are omniscient and extremely compassionate,therefore, pl tell me who have taken refuge in You.This is the idea.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby sathiavathi » Mon Jan 27, 2014 12:37 am



At the conclusion of chapter seven Lord Krishna introduced terms like adhibhuta identifying with the material substratum, adhiyajna identifying with embodied beings and adhidaivas identifying with the demigods.These subjects are essential and must be well comprehended by an aspirant who seeks to become a qualified devotee of the supreme Lord.They will be further elucidated in detail in this chapter.Since Lord had introduced these terms only briefly,Arjuna was curious to learn more about these terms and how they relate to the supreme Lord as well as to himself and so he raises seven queries in the first two verses.He wanted to know such things like if the term Adhidaivam referred specifically to Indra the celestial chief or did it applied equally to all demigods and also what exactly is included in adhibhutas.


The object of Arjuna's query in this verse is to know whether the term 'Adhiyana' denotes any particular deity,or God,who is the inner witness,or any other being.
He further wants to know as to how that 'Adhiyajna' RESIDES in the bodies of the various living beings,and why it is called by that name.The word 'niyatatmabhi' in this verse refers to those whom the Lord described as 'yuktachetasa' in the concluding verse of chapter chapter 7.With regard to those man of steadfast mind Arjuna now seeks to know how they fix their mind on god before realizing Him at the movement of death.Is it by means of breath control,or japa,or remembrance,or meditation,or samadhi?
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Jan 27, 2014 7:18 am

Hari Om ,

Thank you everyone for your thoughts on Sloka 1,2.

Now let us study Sloka 3 and 4 together.

Word and Sloka Meaning : Arvind

HGRR - Holy Gita Ready Reference
Terms and Definitions (1) : Muruganji

Thoughts and Reflections : Everyone.

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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Jan 27, 2014 7:22 am

Sloka 3
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः॥

Word to Word Meaning:
श्रीभगवानुवाच = The Lord spoke
अक्षरं = Imperishable
ब्रह्म= (is) Brahman
परमं= (and) Supreme
स्वभावो= (His) nature
अध्यात्म= is self knowledge
मुच्यते= is called
भूतभावोद्भवकरो = that which causes the origin of beings
विसर्गः= Offering (to Gods)
कर्म= is action
संज्ञितः= is so called

Full Sloka Meaning:
Brahman is imperishable, the Supreme; His essential nature is called Self-knowledge, the creative force that causes beings to spring forth into manifestation is called as "work".

Sloka 4
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्‌ ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥

Word to Word Meaning:
अधिभूतं= the material nature or elements, the Adhibhutam
क्षरो= (is of) perishable
भावः= nature
पुरुषश्= the indweller or the Cosmic Soul
अधिदैवतम्‌= is that which underlies all divinities, the Adhidaivam
अधियज्ञो= that which underlies all worship, the Adhiyajna
ऽहमेवात्र= is Me alone
देहे= in this body
देहभृतां वर=O noblest of the embodied

Full Sloka Meaning
Adhibuta (or elements) constitutes My perishable nature, and the Indweller (or the essence) is the Adhidaiva; I alone am the AdhiYajna here, in this body, O Noblest of the embodied.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby murugans61 » Tue Jan 28, 2014 9:49 pm

1.) What is Brahman?

The imperishable Supreme Being is Brahman. The term Brahman indicates the one changeless and imperishable subjective Essence behind the entire phenomenal world.

2.) What is adhyatma?

Svabhava, the principle that graces all bodies as the Self, is termed Adyatma. Though the Self is formless and subtle, and therefore all-pervading, Its glory, might, power and grace are felt and lived by each physical structure. This Self, expressing Itself through a given embodiment, as though conditioned by it, is called adhyatma.

3.) What is Karma?

The creative urge and subtle spiritual strength that is behind every active intellect, which ultimately fulfils itself in the creation of things and beings is called karma (action)

4.) What is adhibuta?

Adhibuta is the world of elements and constitutes the Lord's perishable nature.

5.What is adhidaiva?
The Indweller, is the adhidaiva. This term is used to indicate the special faculty that presides over the instruments of knowledge and action in living creatures. The presiding deities of the sense organs, of the mind and of the intellect are called devatas, which are nothing other than the faculty of vision in the eyes, the faculty of audition in the ears, the power of smelling in the nose and so on.

6.) What is adhiyajna?

The Lord alone is the adhiyajna. 'Yajna' here means the 'act of perception, feeling or thought'. As in 'Yajna, here also when the sense object (oblations) are poured into the sense organs (Yajna altar) and when the particular faculty in it (devata) gets propitiated and invoked, we gain as a blessing from it the fruit thereof, viz, the knowledge of the perception. In this subjective Yajna-act of perception, 'adhiyajna is the Self, the one Vital factor and Principle of Life that dominates the entire field of knowledge and action.

7.) In what manner is the Lord known by the self-controlled at the time of death?
The Lord is known by the individual who remembering him alone at the time of his death gives up his physical body.

By giving these definitions, the Lord is on the whole suggesting, with a subtle undercurrent of implications, that the Eternal Self alone is the Real, and that all else are delusory superimpositions upon it.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Wed Jan 29, 2014 10:26 am

Sloka 3

(1) param aksaram is Brahman.
The meaning of aksara is imperishable. Here the Paramatma, the supreme Brahman is referred to as aksaram. So it is not saguna Brahman but nirguna Brahman. For Brahman is beyond time, space and object.
How do we know that Brahman is that nirguna Brahman?

Because the Lord qualifies the Brahman with the word "param". "Param" means higher, subtler. Because of this, other meaning of Brahman like Vedas are negated. For Vedas are manifested and unmanifested , but in that param there can be no such cycles. The aksaram is unchanging, immutable. Another meaning of Brahman usually taken is the Omkara. Even that is negated, as Om is sound syllable and again is manifested and un-manifested. Here Brahman also cannot be conditioned Brahman as the upadhis also will come and go,

Therefore by aksaram Brahman the Lord only means the unconditioned, nirguna Brahman.

(2) svabhava is adhyatma
That which is not acquired is called as svabhava, "that which is". No becoming, but being. That which is the inner most - pratyagatman, my own existence which is nothing but the Self.
The same Brahman which the Lord spoke of as askaram, the pure Existence , is my Self, the svabhava. Hence the Lord has connect the aksara Brahman with the adhyatma , hence indicating a mahavakya (unity of the individual and the supreme Self), for the same param aksaram is adhyatma, my own Self. So therefore svabhava- meaning that which was with me, is with me and will always be with me, that is svabhava and identical with the supreme Brahman.
On the contrary for the ignorant who has taken the body as real, the body becomes svabhava. On further inquiry the svabhava is seen as the inner most Self.

(3) What is karma?
visarga is called as karma. The word "visarga" is generally used in the meaning of offering. But here karma means "that which is the cause of bhuta", i.e beings. That because of which all beings are born or that which is the cause that brings existence of all beings , that cause is called also called as karma.
But here karma means specifically yajna, the ability for a human being to sacrifice is called as karma. The same thought Bhagavan has given in 3.14 = "All beings are born from food, and food from rain. Rain is born out of yajna". So yajna becomes the cause of bhuta. Meaning that place where everyone is offering, sacrificing. Like the sun gives heat, the clouds give rain. The cause in which one sacrifices for the wellness of objects or beings, that sacrificial action is called as yajna, and that is called as karma here by the Lord.
Yajna is called as karma, as such karma helps to purify our minds and takes us thereby closer to Divinity.

Another meaning of karma is that when we do something useful or constructive for all beings, भूतभावोद्भवकरो. The positive, constructive action is called as karma by which the society prospers.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Wed Jan 29, 2014 12:10 pm

Sloka 4

(1) Matter is Adhibhuta
The physical plane, the field of matter is called as "adhibhuta". It is a perishable nature, therefore the Lord says that it is kshara, of the nature of perishability.
In Chapter 7 the Lord refers to it as apara Prakriti. So at the individual level it would refer to the body-mind-intellect complex.

(2) The Adhidaiva is the Purusha.
Purusha is that which dwells in the body and "that which is permeated". Hence Purusha here refers to the Hiranyagarbha, the Consciousness associated with the total Mind is called Adhidaiva here. Since he pervades everything, the Adhidaiva is called as Purusha.
Since Hiranyagarbha presides and controls all the devatas, he is the Purusha. Also subjectively presiding over the deities he enables the indriyas (the sense organs) to function.
Therefore, he not only presides over the external objects like the Sun and the Moon, but he is also the inner controller within as well as explained in the next term. So adhibhuta pertains to the realm of the perishable, gross and Adhidaiva pertains to the realm of the subtle.

(3) Who is adhiyajna?
Bhagavan says I am adhiyajna. Adhiyajna is that because of which one is able to do actions. Actions are done by the body. So yajna (karma) is performed because of Me and yajna is also residing in Me. I am the substratum of the body, but for Me this body can neither function nor can anyone be capable of performing yajna.
The Lord sits inside our body as the antaryaami, that is what is called as adhiyajna here. When we follow the true voice of the Lord, then all actions has to be only yajna, that is the purport. That is why the Lord already said that karma is yajna in Sloka 3. So when we follow the true inner voice of God, all actions are divine. Because he alone presides over all the actions and the organs, so if our actions are in conjunction with this, then all actions are yajna alone. That quiet, inner , unselfish voice that guides every jiva is called technically here as adhiyajna.

The Lord by explaining these terms in Sloka 3 and 4 has indicated unity at all levels.
There is oneness between adhibhuta and adhiyajna (as both are only 5 elements).
There is oneness in adhyatma and aksara Brahman (as both are Existence in essence).
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Fri Jan 31, 2014 1:16 am

Hari Om
In shloka 3,Shri Krishna starts to answer in sequence to the multiple questions posed by Arjuna in the preceding shlokas.

Aksharam Brahma Paramam can be translated as the Supreme,imperishable, ultimate truth. It is from Brahma that all perishable objects have arisen, will exist in and will finally disappear in to. By qualifying Brahma with Paramam, Bhagawan reiterates its higher nature which gives existence to everything. Brahman therefore is absolute reality, That which gives reality the subjective essence is Adyatma.

The word action can be understood at a very simplified level as 'work' which is creative power or action resulting in an output useful for other beings. Just doing something without a useful outcome cannot be considered as action. Unlike lower organisms, only man is equipped with intellect to perform action resulting in useful output for his fellow beings and society.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Fri Jan 31, 2014 1:24 am

Shloka 4

That which is impermanent,perishable,made up of material elements(Bhuta)and governed by time and space is known as Adhibhuta.

Adhidaiva : is the original Supreme Being(purusha) who is present in and superior to all Gods and celestial beings. It is that spark that moves the consciousness through the sense organs and intellect.

Adhiyagna:The Supreme Lord, Himself dwells in all Gods,celestial and sentient beings, thus inspiring worship from within and fructifies that worship with suitable results.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Fri Jan 31, 2014 11:10 am

3 rd verse
Lord in explaining the different terms as requested by arjuna in detail
What is Brahman?
Brahman is that supreme truth which is imperishable, all pervading (Aksharam)
and that which is not conditioned by time,space,object(paramam) .it is Nirguna, Nirvishesha,
Nirupadika and is the Tat pada lakshya as described in upanishads

what is Adhyathmam-
Knowing Brahman as ones own self.Described as tvam pada lakshya one understands the self
regards to ones upadi as one and the same supreme lord.
What is karma
Karma is defined as thyaga/offering/sacrifice that enables existence and nourishment of
all beings .
Is there any great sacrifice than offering oneself to the lord and thereby contribute for well being
of all beings. karma also means that by which one comes to know significance of all sadanas
which leads us to supreme.

Therefore result of devotion is -one comes to know jeeva brahma aikya and secrets of
all sadanas to reach the supreme.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby madan » Fri Jan 31, 2014 6:04 pm

Hari Om,
Verse-3, Brahma Aksaram Paramam; here it means unconditioned one alone, and not conditioned one,which is indestructible,that which is all pervading.That which is free from all limiting adjuncts,which is the ruler of every thing,which is support of all including unlimited space,which is the Knower of the body and organs and is the absolute Consciousness. This very fact is explained by the word Paramam,Supreme.Paramam means that which is self- effulgent supreme bliss by nature.
Aksar also refers to syllable pranava(Om),but this is not accepted here because of use of word Paramam which is inapplicable to it(Om).

2, What is Adhyatmam-that which exists in individual body.
Svabhavah adhyatmam ucchyate;Brahman,s Nature and does not belongs to Brahman, it is our own self, Jeevatma,Consciousness upadhi.

3, Visargah Karma,the vedic rituals themselves, consisting of yaga, dana and homa are called here Karma
Bhut bhavah udbhavkarah is Visargah. the offering,yaga,dana,homa that brings about the birth and growth of things is here termed action.
Yaga means parting with a thing in honour of some god;offering an oblation, in a standing posture,chanting mantrs vasat. that Yaga itself is called Homa when offered in a sitting posture ,chantig mantra svadha.Giving of gifts is called Dana. In all these three cases an element 'Giving up' is common.That it becomes the cause of birth and growth has authority of Smriti,
When an oblation is properly poured into fire it reaches to Sun,from the Sun comes the rain,from rain food, from food the creatures(Ma.Sm.,3.76) as also of the Sruti when these oblations are offered,they go up.(Sa. Br.,,
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Sat Feb 01, 2014 11:16 am

4 th verse
Lord continues to answer Arjunas question
What is Adibuta?
It is the world of matter- the is the apara prakrithi of lord.At the vyashti level it represents the whole world of matter and at the individual level the karyakarana samghatha
What is Adidaiva?
It denotes Hiranyagarba who is also called Purusha because he pervades everything. He presides over and controls the devatas and indriyas .it pertains to subtle realm.
What is Adiyajna
Lord himself –his presence in all beings is adiyajna. He is called so because he propells all actions seated inside .He guides us all as “voice of conscience”throughout our life.
What is the significance of this inner voice/ antharyami? If one listens to this with a pure mind all his actions will become divine and will lead one to the supreme goal.
Idea behind these definitions is to make one aware that eternal self alone is substratum and all others are superimpositions upon it
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Sat Feb 01, 2014 3:46 pm

Verse 3 and 4

The term "Brahma',"Adhyatma','Karma',"Adhibhuta','Adhidaiva'and 'Adhiyajna' can be illustrated with an example of water.
When we look at the sky we feel that there is nothing between us and sun but there are atoms of water.Water is transformed into clouds,by evaporation.Clouds turn to drops of rain.Those drops at low temperature are frozen into snow.

Similarly, the attributesless and formless Brahma is like molecules of water,Adhiyajna is water, as vapor,Adhidaiva is water as cloud,Adhyatma is water as drops of rain,Karma is the activity of rain and adhibhuta is water as snow.
It means,that as water takes different forms,the lord also transform Himself, into different forms.This knowledge about him is complete and so a man of aspiration realizes that all this is God.
Though in essence,there is nothing besides the Lord, yet by discrimination,we see its two separate parts, a body and the soul.
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