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.

Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Mon Feb 10, 2014 11:04 am

Verse 5,6,7
In the previous verses the Lord has explained the fruits ofdevotion- one who know the true nature of the Lord remembers The Lord even at the time of death.
What is the result of remembering lord at the time of death ?one can reach lord. So one may think it is so easy to reach lord. After spending the whole life without any devotion amidst world of objects at the end is it possible to remember lord?
Not possible . The last thought is the sum total of all thoughts entertained in ones life. The last thought comes when ones body is weak and mind also is not in a state where it can be influenced to think in a particular direction and about a particular object/being.Also we do not know the time of death whereby we can prepare our mind to think in a particular way. The thought which comes effortlessly in the end is reflective of what one has done in a life time .
Through this verses lord stresses the importance of being mathpara –throughout life mind and intellect should be trained to be with the lord always. The thoughts entertained by us in our life time determines our future- either we can be liberated or we could be pushed to lower yonis . “yatha karma yatha srutham”This does not mean that one should neglect their swadharma and sit and remember lord. Lord specifically conveys to each and everyone of us to engage in duty and perform it with percfection.
When one is indulgent in pleasures of life his thoughts will be occupied by the objects and beings of the world and at the end also he may think about some particular being he is attached to- may be his pet dog or any particular being. This will determine the next birth that he takes .it could be similar to the being he is attached.

Whereas one who thinks of lord at the end – it is only the result of effort put by a person throughout his life being devoted to lord and such a person even while performing his duties mind will be based in lord. he remembers lord at the end while leaving the body. Such a person not only reaches lord but becomes one with the lord and becomes eligible for liberation through kramamukthi.
Therefore by - “constant rememberence of lord” if one performs his duties as ordained by varna and ashrama certainly he will attain absolute unity with the lord and liberation by karma mukthi.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Tue Feb 11, 2014 8:04 am

Sloka 8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्‌ ॥


Word to Word Meaning:
अभ्यास योग युक्तेन = By the mind made steadfast by habitual meditation
चेतसा = with the mind
नान्यगामिना = not wavering or flickering
चिन्तयन्‌ = (thus) meditating upon
परमं पुरुषं = the supreme Purusha
दिव्यं = who is resplendent
याति = he attains to it
पार्था = O Partha

Full Sloka Meaning:
With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating upon the supreme Purusha who is resplendent, O Partha, (that seeker) attains to Him.

Now, what is the Nature of that Reality, the Purusha to be meditated upon?

Sloka 9
कविं पुराणमनुशासितार-मणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप-मादित्यवर्णं तमसः परस्तात्‌ ॥


Word to Word Meaning:
कविं = Omniscient
पुराणम = ancient
अनुशासितारम = the ruler of the whole world
अणोरणीयांसम = minuter than the minute
अनुस्मरेद्यः = one who remembers that Purusha
सर्वस्य = of all
धातार = the Supporter
अचिन्त्यरूप = inconcievable
अदित्यवर्णं = effulhent like the Sun
तमसः परस्तात्‌ = beyond the darkness (meaning beyond the pale of ignorance)

Full Sloka Meaning
Whosoever, meditates upon the Omniscient, the Ancient, The Ruler (of the whole world), minuter than the atom, the Supporter of All, of form unthinkable, who is brighter than the Sun and is beyond the pale of ignorance.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby jayasri » Thu Feb 13, 2014 7:38 am

Slokas 1-2
At the end of chapter 7 in slokas 29 and 30 Bhagavan said that for attaining freedom from the most frightening problems of samsara which are old age and death, the mumukshus taking refuge in Me, realize the Brahman fully. They also know karma, adhyatmam completely.
Not only that, they also know me as adhibhutam, adhidaivam and adhiyagnam and with their mind fixed on Me they remember Me at the time of death.
Arjuna is asking for explanation of these new terms and how the Lord is to be known at the time of death.

Slokas 3-4
Bhagavan gives brief answers to the questions.
Brahman is Paramam aksharam meaning it is superior and indestructible . In shastras five different meanings are given for Brahman but here it means Nirguna Brahman.
Adhyatmam- It is one’s svabhava, true nature. It indicates that he knows
the Atma to be Brahman.
Karma- Bhuta bhava udbhava karaha visarga: All karmas give the karta, doer either positive or negative results. So a karta has to be a bhokta also. It leads to more births to reap the results of the karma. Knowing that even good actions lead to future births, he has done karma to attain purity of mind and then has given up actions.
Adhibhutam – Matter that is perishable and subject to change.
Adhidaivam- Purusha, here it means Hiranyagarbha.
Adhiyagnam-Aham yeva meaning I am adhiyagnam. The Lord is there in everybody as antaryaami, a witness to all our actions.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby sathiavathi » Thu Feb 13, 2014 1:38 pm

HARI OM

VERSE-7

Hardly ever is man's mind totally invested where his hands function.Ordinarally, a major portion of mind,all the time, wanders in to the jungles of dreadful fears, or in to the caves of jealousies or in to the imaginary possibilities of failures.Instead of wasting the total mental energy Krishna advises us that a truly successful man, striving to achieve the highest both in the outer world of plurality , and in the realms with in , should rest his mind at the gracious peaceful feet of truth.

He can then pour out the entire wealth of his capacities in to the work in his hand,and there by aSSURE FOR himself the highest laurels both here and in the here after.

One can reach Lord when once the mental equipment gets absorbed in the self,through the process of constant contemplation on the self with single -pointed devotion.


VERSE-8

One who trains the mind constantly to rest upon the contemplation of the self,becomes single pointness in his concentration which helps to integrate his intellect.

With such well tuned up and nobley adjusted instruments of perception and comprehension, and intuitive realisation of the divine,the self becomes an easy experience.
Dwelling on the supreme 'purusa'one goes to him.


VERSE-9

In this verse Lord explains the qualities of great 'purusa'the supreme being to be be meditated upon.Lord krishna begins with the word Kavim meaning omniscient.

Sarvasya meaning of EVERYTHING - refers to he who is omniscient of everything.

Puranam means primeval or beginingless.Anusitaram means the establisher of the rules of creation. Dhataram means the maintainer and sustaier of all.

Acintya rupam means the establisher of the rules of creation.ACINTYA RUPAM means possessing an inconceivable form means not conceivable by comparing it with anything in the material existance. Aditya varnam means possessing a self luminous resplendent and glorious divine glow far beyond our material conceptions.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Fri Feb 14, 2014 2:42 am

Hari Om

Shloka 8

In shloka 7 , Lord Krishna tells Arjuna that constant remembrance of the Lord with mind and intellect will most certainly enable one to reach Him . How one can achieve this state of constant thought of the Lord is explained to Arjuna in shloka 8.Like everything else in life, Bhagwan stresses the need to practice (Abhyasa) diligently to focus one’s mind. This practice is especially essential due to the wandering nature of the mind. Once the mind is trained to maintain focus, one can keep one’s thought constantly on the Lord, enabling one to reach Him.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Fri Feb 14, 2014 2:48 am

Shloka 9

Lord Krishna finds it relevant to give Arjuna an understanding of the Supreme. How can one define God in a definitive manner? It is impossible to do so. God can only be defined in an indicative manner, using the known to give an idea on the unknown since the unknown is beyond definition.

He uses eight different terms to guide Arjuna’s mental attent.

1. Kavim-Omniscient: It is the Infinite Self that is found in everything. Though there are many embodiments, it is fundamentally the Infinite Self that illumines everything, all the time.
2. Puranah- Ancient: The Self which is the ‘Eternal Truth’ existed before any creation, will continue unchanged, no matter the passage of time and will continue to exist for all time thereby forming the basis for the concept of time itself. It is not confined or limited by time.
3. Anusasitah- The ruler: The Lord does not use this word literally to imply that the Supreme lords over all creatures. He uses the term as someone who presides over our awareness, leading us to perceive, feel and comprehend our experiences (physical, mental and intellectual) thereby making our existence a meaningful one.
4. Anor-aniyamsam – Smaller than an atom: The reference to the atom is not to indicate the size but rather the subtle nature of the Self. It is subtler than the subtlest. The more subtle the nature, the more pervasive it is. This goes to show that the Self pervades everything due to its subtlety.
5. Sarvasya dhataram- Nourisher and supporter of all: The constant factor behind all the changes taking place during the various stages of life is the Life-Principle (Self). This Self supports us, all the time without which we cannot continue living.
6. Achintyarupa- Inconceivable form: He does not have a form that can be felt, perceived or comprehended. One has to go beyond all this to grasp this as one’s own ‘Essential Nature’.
7. Adityavarna- Luminous like the sun: Since the sun is the source of all light, one does not need another light to see the sun. Similarly, in order to know the Absolute Knowledge, no other knowledge is needed.
8. Tamasah parastat- The Lord is beyond darkness (ignorance). Maya functions as a veil between Self and the intellect. The Lord is beyond Maya and therefore beyond ignorance.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Feb 14, 2014 8:26 am

Sloka 8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्‌ ॥


A person thinking of me constantly, anucintayan, reaches one who is परमं पुरुषं दिव्यं, the Resplendent Supreme Purusha. How does he reach the Lord? Or what is the process, exercise adopted by the seeker?
By अभ्यासयोगयुक्तेन चेतसा, the mind (cetas), constantly engaged in Yoga (meditation). Or by this process his mind and intellect is dedicated to Me, he has given his mind completely to the Lord.

Such a seeker gives training to his mind everyday to think of Me by abhyasa. abhyasa means repeated practice.
The mind is चेतसा , it refers to a mind that is not going anywhere or is not wavering. With such a single pointed mind he practices thinking of Me, Now he has practiced so well that his mind is not oscillating or wavering, he is endowed with abhayasa yoga ukti.
When this practiced for a sufficiently long period of time, he reaches the stage of anucintayan - the state of constant awareness of the Self.

In abhyasa there is practice involved, one again and again trains the mind to be put in God. But when this effort becomes effortless and the mind does not slip from the divine Consciousness , then it is called anucintayan.

How does a sadhaka reach this stage?
(1) One must practice meditation daily. Meditation trains the mind to become single pointed, by a subtle working.
(2) In performance of duties also one must keep God as the goal. Remembrance of God means whatever activity we do the theme of the duty must be for God.

So by these different activities of our life the mind must not be given an opportunity to slip from God. Activities may be different but they must be focused on God. This is anucintayan.

Why is such a comprehensive exercise needed? For only then can the mind be molded to God Awareness. For the Lord has said that whatever we do all day, all life, the impressions are created as such.

Such a person alone goes to that Supreme Resplendent Purusha,

Bhagavan Sankara here says that abhyasa (practice) is the state of repeatedly concentrating on the Lord, undisturbed by any other thought. The mind of such a Yogi does not fall into sense objects and rests in the Lord alone. With such a mind when one contemplates on the teaching of the scriptures (as imparted by the teacher), he then attains the Supreme Truth.

What is the nature of the resplendent Purusha to be mediated upon? That is now said in Sloka 9.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Fri Feb 14, 2014 2:00 pm

Verse 8 and 9
Lord now explains the methodology whereby one can remember him constantly and reach him. The theory of” as you think so you become” .Whosoever through constant practice makes his mind single pointed whereby it moves in a single direction towards the supreme purusha -the resplendent - reaches him at the time of death
How one makes his mind single pointed-Taking refuge in lord this person stills his mind and directs the intellect to think only about the lord.objects of the world are not of any significance to him.
how should one think-sajathiya vrithi pravaha- thoughts of the same nature and continuity of flow of thoughts determines channel of contemplation
what is nature of purusha one thinks? This forms an alambana to hold on the attributeless self.lakshanas – a few concepts whereby one comes to experience the purusha who is otherwise is indescribable.-these are only indicators to know the nature of the purusha.thus purusha is meditated as.kavi- one who know future, past and present- sarvajna.,puranam- sanathanam- no beginning or end- nityamanusasitharam- one who controls the whole world according to karma phala,anoraniyam-subtler than subtlest- not perceivable,sarvasyadataram-support of all being- chaithna,achinthyaroopam-incomprehensible nature- glories are not quantifiable,adithavarnam- self effulgent and illumines everything, tamasaparastat- where it is there ignorance is not there. Ajnana nasakam
He who meditates upon the purusha thus free of all other thoughts reach him.This significance of this verse- it reiterates the importance of sravana, manana and nididyasana in the life of a sadak.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby murugans61 » Fri Feb 14, 2014 9:55 pm

Hari OM

Terms and definitions : 2 Define Meditation
Thoughts of the same species made to run towards one fixed ideal or goal,in an unbroken flow,is called 'meditation'.

Selection for reflection : 4 As long as man identifies with his limiting adjuncts,he lives in the external world of his self -projected delusory multiplicity,wherein the Self is 'inconceivable' and 'inexperiencable'

Pranams
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Fri Feb 14, 2014 10:46 pm

Verse 8 and 9
Lord now explains the methodology whereby one can remember him constantly and reach him. The theory of” as you think so you become” .Whosoever through constant practice makes his mind single pointed whereby it moves in a single direction towards the supreme purusha -the resplendent - reaches him at the time of death
How one makes his mind single pointed-Taking refuge in lord this person stills his mind and directs the intellect to think only about the lord.objects of the world are not of any significance to him.
Type of thinking-sajathiya vrithi pravaha- thoughts of the same nature and continuity of flow of thoughts determines channel of contemplation
what is nature of purusha one thinks?
8 lakshanas – a few concepts whereby one comes to experience the purusha who is otherwise is indescribable.-these are only indicators to know the nature of the purusha.thus purusha is medita ted as kavi- one who know future, past and present- sarvajna.
puranam- sanathanam- no beginning or end,- nityam ,
anusasitharam- one who controls the whole world according to karma phala
anoraniyam-subtler than subtlest- not perceivable,
sarvasyadataram-support of all being- chaithna
achinthyaroopam-incomprehensible nature- glories are not quantifiable
adithavarnam- self effulgent and illumines everything,
tamasaparastat- where it is there ignorance is not there. Ajnana nasakam
He who meditates upon the purusha thus free of all other thoughts reach him.This significance of this verse- it reiterates the importance of sravana, manana and nididyasana in the life of a sadak.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby jayasri » Fri Feb 14, 2014 11:01 pm

Sloka 5

The last question deals with remembering God at the time of death. By way of answering this question, Bhagavan elaborately discusses the Saguna Eshwara upasanam as a sadhana. It is meditation on God with attributes. It can be for worldly gains, sagama bhakti or nishkama bhakti, where the only goal is to be one with God. Some people who practice Saguna Eshwara upasanam
to reach God do not easily switch over to Nirguna Eshwara because one has to develop a very
subtle mind. The intense desire to reach God is there but the they find it hard to switch to Nirguna Eshwara upasanam. These people at the time of death remember what they value most. They do not get liberated but, they remember God at the time of death and they (subtle body) go to Brahma loka. There they are given conditions suitable to attain Nirguna Eshwara jnanam and attain liberation. This course of liberation is called krama mukthi. Lord Krishna says that there is no doubt in this.

Sloka 6

The question arises- Suppose a person does not remember God but remembers something else.
What becomes of him? Lord Krishna says that the next birth of such a person will depend on
what he remembers at the time of death. The story of Jadabharathan in Bhagavatam illustrates
the point.
What if one thinks that they can live an indulgent life and can still think Of God at the time of death? That is not possible says Krishna, because only if by constant practice samskara is created, thought of God will arise in the mind spontaneously at the time of death.

Sloka 7

Therefore Arjuna, think of Me all the time, and fight. Surrender your mind and intellect and you will reach Me and there is no doubt in this.
When one remembers God all the time while performing their duties, their subconscious mind is saturated with thoughts about God. Then the question arises, How is it possible to do my duty and remember God all the time?
Even while the conscious mind is engaged in some work, in the subconscious mind, we have to be clear about the ultimate priorities of life and remember our goal.
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Gita Chapter 8 - Aksara Brahma Yoga

Postby umakishan » Sat Feb 15, 2014 3:09 pm

Holy Gita Ready Reference

Thoughts and Concepts

Q4 - What are the attributes of the Supreme Purusha upon whom the seeker is directed to constantly meditate?
ANSW:The attributes of the Supreme Purusha upon whom the seeker is directed to meditate are (1) Omniscient (2) Ancient
(3) Ruler (of the whole world) (4) Minuter than the atom (5) Supporter of all (6) Of inconceivable form (7) Effulgent like the sun (8) Beyond the darkness of ignorance (8.9)

Q5- Why is the Self described to be 'kavi' (Omniscient)?
ANSW: The Conscious Principle, serving as the Soul in an embodiment, is that which illumines all the thought waves that rise in that particular mind, functioning in that given embodiment. The infinite Self being One everywhere, it is the same Principle that illumines all the different embodiments and thought-experiences at all times. Just as the sun is said to be 'seeing everything' because it illumines all the objects on the globe, so too, is the Divine Principle of Awareness - the factor without which no knowledge is ever possible. Thus , the Self is considered as 'kavi' (omniscient)- the Supreme Knower who knows everything, and without whom no knowledge is ever possible. (8.9).

Q5- The Self is described as 'the most ancient' (purana). Why ?
ANSW: The Self is considered as the 'most ancient' because the Eternal Truth is that which was before all creation, which remains the same all through the ages of existence, and which shall ever remain the same even after the projections of plurality has ended. To indicate that the One Self ever remains the same everywhere, providing a substratum even for the concept of time, it is described as the 'most ancient' (purana) (8.9)
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Sat Feb 15, 2014 9:52 pm

Sloka 9
कविं पुराणमनुशासितार-मणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप-मादित्यवर्णं तमसः परस्तात्‌ ॥

Sloka 9 seen in context of saguna dhyana

The last question of Arjuna deals with remembering God at the time of death. Bhagavan said in Sloka 8 that one must remember him all life, in the midst of duties along with upasana and meditation to strengthen a single pointed mind. Therefore as Jayasri ji has mentioned, the topic of saguna upasana is going on. So the attributes to be meditated upon are of Isvara saguna upasana.
So Sloka 9, purely seeing the context of krama mukti going on, is interpreted as follows:

कविं = One who transcends the common perceptions and raises above it. Omniscient meaning one who knows the past, present and the future, i.e Isvara is sarvajna - he knows all the jivas karma phalas in their entirety - past, present and future.

पुराणम = Ancient. Meaning eternal, nitya. One who is beyond the pale of time, space and object and therefore not subject to apparent birth and death.
अनुशासितारम = Controller of the whole world as well as the jivas, ruler of the Cosmos.

अणोरणीयांसम = He is not easily known or perceived, not subject to sense organ or even mind perception - for he is smaller than the smallest atom. He is even more subtle than akasa. Isvara governs and pervades the entire cosmos and is yet he is not perceptible with a gross mind.

सर्वस्य धातारम= He is holding the entire world and distributing all the results - karma phala dhata. Or it can mean he nourishes, and is supporter of all.

अचिन्त्यरूप = Difficult to comprehend. No matter how much you come to know of him, the knowledge of the Lord is still incomplete.

अदित्यवर्णं = The supreme Isvara is effulgent like the sun. Meaning as Consciousness, he illumines everything.

तमसः परस्तात्‌ = In the supreme Isvara there is not a taint of ignorance. Ignorance can never touch Him.

Even his avataras are not because of karma, unlike the jiva's birth.

Sloka 9 can be also seen in context of nirguna upasana, though the context here is krama mukti. Then what these would mean, will be posted tomorrow.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Sun Feb 16, 2014 10:09 am

Sloka 9
कविं पुराणमनुशासितार-मणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप-मादित्यवर्णं तमसः परस्तात्‌ ॥


Sloka 9 seen in context of nirguna dhyana

कविं =
The Self is that which cannot be described by speech as it transcends the BMI. Subjectively all the thoughts are illumined by it. All conditioned knowledge are known only by thoughts. Just as the sun illumines all objects that come in its way - good, bad and ugly, so does the Self illumine all the kinds of thoughts that arise in our mind.

पुराणम =
It is the individual Self as well, and the Self existed even before the birth of this body, and will continue to exist even in future, even after the fall of the body. Looking at Total level, the Self remained even before Creation, and would continue to exist even when the world of plurality has ceased.

अनुशासितारम = The Self is subjectively the Principle of Awareness presiding over the physical, mental and intellectual experiences. All experiences and perception of world is possible only because of Consciousness- in this sense "lordship" is meant. From a higher level all the world is nothing but the mind which is illumined by the Self.

अणोरणीयांसम =
It is subtler than the subtlest. Subtler a thing, more pervasive it is. The world is perceived by various sense organs. The sense organs are perceived by the mind. The mind is perceived by the Self- hence subjectively he is the Self.

सर्वस्य धातारम=
The Self is a nourisher, supporter. Subjectively the Consciousness is the Changeless Substratum upon which the world of objects including the BMI is superimposed. Change itself is made perceptible only because of the substratum that is Changeless.

अचिन्त्यरूप =
The Self is never an object of perception. It becomes realized only when we transcend the BMI.

अदित्यवर्णं =
It is luminous like the light of the Sun. Just like the Sun illumines all other objects but not vice versa, in the same way nothing is capable of illumining the Self - including the mind. The mind cannot objectify it. Yet, all objects are illumined and known only because of the Awareness aspect of the Self. It illumines all, but is never illumined by anything.

तमसः परस्तात्‌ =
There is not a taint of ignorance in it. Ignorance and its sorrows belong to the delusory ego. In fact even that I am ignorant, this thought, the ignorance itself is only known in its "light".
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby jayasri » Sun Feb 16, 2014 10:54 am

Sloka 8
At the time of death, the Saguna Eshwara upasaka remembers the Lord with a mind
that has become steady without straying through constant practice, abyasa
and reaches the supreme Lord.
Sloka 9
The nature of the Lord that the upasaka attains is described here.
Kavi- Omniscient, All knowing principle
Puranam- One who is never created.
Anusasitharam –One who rules by dictating the laws, both physical and moral.
Anoaniyamsam-Subtler than an atom, not available for perception by any
sense organ
Sarvasyadhadaram- Giver of karma pala to all beings.
Achintayarupam- Incomprehensible. Not objectified by the mind because mind
can only function in a field where there are attributes.
Adhityavarnam- One who is bright and illuminates everything like the sun.
Here it means the chit principle.
Tamasa parastat- One who is beyond darkness. The conscious principle in us
which illuminates our jnanam as well as ajnanam.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Tue Feb 18, 2014 9:55 am

Hari Om,

Thank you everyone for all the wonderful reflections on Sloka 8 and Sloka 9.

Now let us study Sloka 10.

Word and Sloka Meaning : Arvind
Holy Gita Ready Reference
Thoughts and Concepts (9,10) - Sathyavathi ji
Terms and Defintions (3) - Kishan

Pranaams
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Thu Feb 20, 2014 8:00 am

Sloka 10
प्रयाण काले मनसाचलेन भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्‌- स तं परं पुरुषमुपैति दिव्यम्‌ ।

Word to Word Meaning:


प्रयाण काले = at the time of death
मनसाचलेन = with the mind unshaken
भक्त्या = full of devotion
युक्तो = joined, united with
योगबलेन चैव = by the power of Yoga only
भ्रुवोर्मध्ये = in the middle of the two eye brows
प्राणमावेश्य = having placed the breath
सम्यक्‌ = fully
स तं परं = that Supreme
पुरुषमुपैति = Purusha he reaches
दिव्यम्‌ = the resplendent One

Sloka Meaning:
At the time of death, with an unshaken mind full of devotion, by the power of 'Yoga' fixing the whole 'Prana' (breath) between the eyebrows, he (the seeker) reaches the Supreme Resplendent 'Purusa'.
Arvind
 
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Feb 21, 2014 7:45 am

Sloka 10:
प्रयाण काले मनसाचलेन भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्‌- स तं परं पुरुषमुपैति दिव्यम्‌ ।


Interpretation 1: Yogic Method Indicated Here
The Raja Yogis have the capability, of drawing their life breath to the crown of the head, through the Sushmana nadi at the time of their death. That is what the Lord indicates here.

प्रयाण काले, at the time of death, this is known to the advanced Yogis. The mind should be मनसाचलेन, not wavering but single pointed and focused. And this is possible only by devotion to their spiritual practices- भक्त्या; as well as because of the strength of their spiritual exercises in attaining samadhi all life, योगबलेन. Since they have practiced all life, they can do it effortlessly at time of death. That it is not mechanical process but accompanied by devotion to the Lord is indicated by the word भक्त्या. So both are there - devotion and practice of Yoga. Otherwise it is not possible to do this type of remembrance at time of death.

What is that Raja Yoga they have practiced- that is indicated in the second line. प्राणमावेश्य - they bring the Prana, the life breath, or they move the Prana up through the Sushmana nadi to the crown head. And this Prana is place भ्रुवोर्मध्ये, in the middle of the eye brows. And the Prana is सम्यक्‌, well placed. When without the mind oscillating and is concentrated at the ajna chakra with the Prana moved up, then when such a Yogi gives up his life, he attains krama mukti, indicated by स तं परं पुरुषमुपैति दिव्यम्‌. He attains that Purusha who is divine and Resplendent.

This Sloka also indicates Vedantic meditation. That is taken in the next Posting.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Fri Feb 21, 2014 6:57 pm

Reflection on Verse 10
The Lord now explains 3 types of upasanas . In all these aalambana is constant remeberence of the Lord through the various concepts described in the verse 9. Upasakas take assistance from other techniques like raja yoga in addition to this . But final goal of all these upasanas is brahmaloka prapthi and kramamukthi.

Verse 10- can be seen from upasana and vedanthic standpoint
Upasana standpoint-In this the upasaka takes support of raja yoga in addition to bhakthi(smarana )
Bhakthi- smarana of the Purusha leads to constant remembrance of the lord.
Raja yoga-By strength cultivated by practice he makes his mind single pointed ,makes it still and directs it to lord.
Such an upasaka endowed with bhakthi and yoga at the time of final journey -without allowing the mind to go hither and thither, but getting absorbed in the purusha (through bhakthi) and by Raja Yoga he raises the prana to the point between the eye brows- ajna chakra –( because wherever the mind is, there the prana is). He then brings indriyas , prana,mind to the heart and raise them through sushumna nadi remembering that purusha exits through sahasrara .He reaches Brahma loka and then reaches lord through krama mukthi.

Vedanthic stand point- this involves valuable instructions for a sadak to progress in meditation.
-Nididyasana is indicated by repetition and continuity of thought- abidence which is bhakthi in upasana
-raja yoga- power of a raja yogi is comparable to the inner strength of a man of contemplation developed through long years of practice.
-various steps detailed in the upasana leading to stillness is compared various expressions of lifes vitality namely prana,apana,samana,vyana and udana which are brought to standstill when individual is abiding in the silence within leading to tranquilly and stillness of mind
-Final journey in upasana is the individual ego merging in to the self- abidance in self
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Sat Feb 22, 2014 8:42 am

Sloka 10:
प्रयाण काले मनसाचलेन भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्‌- स तं परं पुरुषमुपैति दिव्यम्‌ ।


Interpretation 2: Vedantic Meditation Indicated Here

The same Verse can be applied for the Vedantic seeker also. Then,
प्रयाण काले would mean not just the moment of physical death, but the moment of death of the delusory ego in the seat of meditation or samadhi. As Pujya Gurudev has indicated in his commentary "the moment of the death of the ego, when all the identifications with the BMI are consciously withdrawn through the process of meditation at the halt-moment of perfect inner silence and tranquility, with the mind unmoving", this is प्रयाण काले .

This meditation is accompanied by भक्त्या, devotion to the Lord. The identification of oneself with the Lord, with no duality is real bhakti, accomplished in the seat of samadhi. Therefore Bhagavan Sankara defines bhakti as "identification of the ego with its real Nature".
bhakti must also be accompanied by योगबलेन. योगबलेन means here the repeated strength accomplished by the meditator in samadhi. Gurudev says "The inward strength, the inward fire, that grows when the mind is withdrawn from its endless agitations and the intellect is peacefully rested in its contemplations upon the infinite qualities of the Absolute".
(These qualities were defined in Sloka 9).

Point of concentration is indicated as भ्रुवोर्मध्ये. It is one of the upper chakras, indicates a point of support to focus the mind.
प्राणमावेश्य does not mean just breath control here for a Vedantic seeker. By Prana all expressions of life- like udana, Apana and so on are indicated. Controlling all of them, meaning all these different activities of dissipation are arrested in the seat of meditation.

Such an individual, when one is able to quieten his mind and puts and end to the ego, accompanied by devotion and prior repeated exercise in samadhi, quietening all the senses, such a person attains the Purusha who is resplendent- पुरुषमुपैति दिव्यम्‌.
Arvind
 
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