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 murugans61 » Sat Feb 22, 2014 5:06 pm

Hari OM

In the previous verses, it is explained that the thought pattern at the time of death is determined by the predominant thought pattern throughout one's life.Hence, Krishna asked us to remember God all the time so that we will remember Him at the time of death also.

Though it may appear difficult, one can succeed in this by constant and sincere practice.

Then Lord Krishna describes eloborately the practice of upasana at the time of death. One who thinks of The Lord at the time of death attains The Lord. At the time of death,having properly brought the prana between the eyebrows by the power of yoga with an undistracted mind endowed with devotion , one attains that divine, supreme Lord.

Pranams
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Sun Feb 23, 2014 11:08 am

Sloka 10

One should practice to worship God and this practice is not meant for attaining siddhi, but for the God-realization.
It is a difficult task to concentrate the mind on God during the time of the death so with practice this can be carried out and has full command on breath and mind during the time of the death.
When a striver's attachment to the world is wiped out, he has attraction only for God, attraction to someone else does not remain in him.
The wordly people have attraction for lower nature but he,who having renounced attraction for 'apara' is attracted towards the God becomes a devotee.
The wordly people being attached to the body and the world become 'vibhakta' viz separate from God but the striver who remains engrossed in the devotion of God does not reamin 'vibhakta' but becomes 'bhakta' viz becomes one with God.

So with the yogic power he holding the life breath, in the space between the two eye-brows, in the principal nerve called 'Susumna' which is situated in the circle with two leaves (Dvidala cakra)
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Schandra » Sun Feb 23, 2014 10:21 pm

Hari Om

Shloka 9:

Prayana kale: one should not take this literally as ‘at the time of dying’ rather one should delve deeper and understand that Bhagawan is actually referring to the demise of the ego as this shloka talks about meditating upon the Supreme with the highest level of focus which can be attained only when when has overcome one’s ego.
When one reaches that level, then he is ready to follow the Lord’s instructions.

Bhakthi: is again not mentioned in the context that we commonly use as devotion. It is used as a totally unselfish love combined with unflinching faith and total belief in the Supreme. When one,with the Bhakthi in its true meaning, meditates upon the Lord regularly, develops the inner strength,curbing the mind from constant wavering, rests peacefully on the Absolute , one had attained the power of yoga( Yoga Balena).

Once again we tend to misuse the term Prana as breath. Bhagawan talks of Prana which is the expression of the Divine in the manifested world.When one is merged with the Self, the Prana is halted temporarily and in full control of the individual.The controlled Prana is brought to the agnya chakra ( between the eyebrows) and meditated upon.

Thus , with this type of Bhakthi,Power of Yoga and control of Prana, one attains the Purusa( the Supreme Self).
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Mon Feb 24, 2014 1:14 pm

Hari Om,

Thank you everyone for Sloka 10 reflections.

We find Bhagavan is now answering the last question of Arjuna- as to how he is to be meditated upon or remembered at the time of death.
The Lord said that for that, you have to practice remembrance all life, only then are such samskaras possible to be recalled at the time of death.

The Nature of the Lord was explained in Sloka 9. How the actual meditation is to be done was said in Sloka 10.

Now in Sloka 11,12,13 meditation on OM is given. This is an additional support in the seat of meditation along with the qualities of the Lord to be meditated upon in Sloka 9. This OM meditation can be in conjunction with the meditation of qualities (Sloka 9), or independent of it. It all depends on the subtle nature of the seeker's mind. Grosser the mind, more the support is needed in meditation.

Now let us see what the Lord says about this AUM meditation. Let's see Sloka 11, 12 and 13 together.

Sloka and word meaning -Arvind

Terms and Definitions (4) - Kishan
Thoughts and Concepts (11) - Sathyavathi ji
Selections for Reflections (5,6,7) - Arvind

Pranams
Arvind
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby jayasri » Mon Feb 24, 2014 1:22 pm

Sloka 10
In this verse Bhagavan lists three other criteria for the upasaka to remember
at the time of death. The nishkama upasaka withdraws the prana to the hridayam,
bring it at the center between the eyebrows and direct it through shushumna nadi
which opens at the top of the head called Brahma ranthra. There is a passage
called shukla ghathi and through that the jivatma travels to Brahma loka.
With total devotion to the Lord, by yoga abhyasa, the mind can be made steady
and the control required to do this can be achieved.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Tue Feb 25, 2014 9:23 am

Sloka 11
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥


Word to Word Meaning
यदक्षरं = That imperishable
वेदविदो = (which) the Veda knowers
वदन्ति = declare
विशन्ति = and enter
यद्यतयो = the self controlled ascetics (the sanyaasi)
वीतरागाः = devoid of attachment and passion
यदिच्छन्तो = desiring which
ब्रह्मचर्यं = celibacy
चरन्ति = they practice
तत्ते पदं = that goal
संग्रहेण = in brief
प्रवक्ष्ये = I will declare (to you)

Sloka Meaning:
That which is declared Imperishable by the Veda-knowers; That into which, the self controlled and desire freed enter;
That desiring which Brahmacharya is practiced- that goal I will declare to you in brief.

Sloka 12
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्‌ ॥


Word to Word Meaning
सर्वद्वाराणि = at all gates
संयम्य = having controlled
मनो = the mind
हृदि = (placed) in the heart
निरुध्य च = (and) having controlled
मूर्ध्न्याधायात्मनः = in the head having placed
प्राणमास्थितो = the breath established in
योगधारणाम्‌ = engaged in Yoga (concentration)

Sloka Meaning
Having closed all the gates, having confined the mind in the heart, having fixed the life-breath in the "head" and engaged in the practice of concentration..

Sloka 13
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्‌ ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्‌ ॥


Word to Word Meaning
ओमित्येकाक्षरं = the one syllabled OM
ब्रह्म = (the symbol of) Brahman
व्याहरन्मामनुस्मरन्‌ = uttering and remembering Me
यः प्रयाति = one who
त्यजन्देहं = leaves the body
स याति = he attains
परमां = the supreme
गतिम्‌ = goal

Sloka Meaning
Uttering the one-syllabled 'Om' - the (symbol of) Brahman- and remembering Me, he who departs, leaving the body, attains the Supreme Goal.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Thu Feb 27, 2014 10:50 am

Sloka 11
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥


What the knowers of the Vedas declare as imperishable, what the ascetics devoid of passion enter, desiring which they lead a divine life of celibacy, that goal I will describe to you.

The knowers of Veda declare the goal as aksaram. aksaram means that which does not perish or undergo any destruction. This askaram is formless, attribute less - neither gross nor subtle. Therefore nirguna Brahman is meant here. Who says so, the वेदविदो, the knowers of the Vedas. Here knowers means not just one reading the Vedas, but one who dedicate their life for this pursuit. That is why the Lord uses the word यद्यतयो, they strive all life for this goal, all actions are meant for this goal.

That the knows of Veda speak about it finds its reference in the Brihadaranyaka Upanisad. "O Gargi, the knowers of Brahman say, this immutable (Brahman) is that. It is neither gross nor minute, neither short nor long." (Br. 3.8.8)

Having known this aksaram they enter, become one with it. Who? The self controlled sanyaasis.

Bhagavan is giving three practices or sadhana which they practiced before they could become one with this aksaram goal. The practices are the Lord says in this Sloka
(1) यद्यतयो = Continuous life time practice as well as regular.
(2) वीतरागाः = Freedom from attachment, means they practiced sama , dama before. When it is said freed from raga, its opposite dvesha (free from repulsion) must also be taken.
(3) ब्रह्मचर्यं = ब्रह्मचर्यं means celibacy. But it includes in its gambit all scriptural practices like Guru Seva, sravana, mañana and samadhi. For all these actions are only for the knowledge of the Self.
After having practiced these methods they विशन्ति, enter i.e they identify with the aksaram Purusha after disassociating with the BMI.
The पदं, which they seek is Om. Bhagavan Sankara says this practice of OM is prescribed for the madhya (middle) category seekers. As Om involves support of the name, it is for people whose mind has not been made that subtle but at the same time is neither very gross.
Bhagavan has already explained in Sloka 9 the method of jnana. For people who a less evolved and need an additional support (alambana) for their meditation, this Pranava upasana is prescribed.

That one who mediates on this AUM, attains the Purusha is said also in the Prasna Upanisad as follows
"Again, anyone who meditates on the supreme Purusha with the help of this very syllable Om as possessed of three letters, he attains Him (Prasna 5.5).
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Fri Feb 28, 2014 8:21 am

Slokas 12 & 13

Restraining all the gates of the body, confining the mind to the heart, drawing the Prana into the head, and engaged in constant Yoga; he who departs giving up the body uttering the symbol AUM signifying Brahman, thinking of Me, he reaches the supreme goal.

Pranava upasana is said here along with Raja yoga. Bhagavan is giving this approach for the lesser evolved. Pranava upasana is explained in the Prasna Upanisad. The meditator contemplates on the meanings of 'A','U','M' and the meaning of the silence between them.
The Lord has given a number of instructions in these two Slokas. They need to be practiced with alertness and vigilance.

When it is said "restraining all gates of the body" means withdrawing the external perceptions and turning the mind inwards. It is then said confining the mind within the heart. Heart in Vedanta means not the physical pumping organ, but what is meant is intellect , the buddhi also sometimes refered as "guha" (cave). Therefore in the meditation he withdraws the sense organs from the sense objects and puts them in the mind. The mind is withdrawn/merged into the intellect. Further by observing where all the thoughts rise from, the intellect is merged in the pure Self - mentioned as "drawing the Prana to the head".

The idea is the meditator must become steadfast in Yogic concentration, he should be neither using his sense organs or thinking anything with his mind, and must have full command of his breath.
After that he must chant OM, and only think of the Lord. So in this upasana support of OM is there, though mind and sense organs are withdrawn.

The Lord has explained pure jnana upasana in Sloka 9. In Sloka 11,12,13 he has explained Raja Yoga with AUM upasana.
Now for one who finds even this meditation difficult, the Lord points a simpler method in Sloka 14.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby sathiavathi » Fri Feb 28, 2014 7:57 pm

HARI OM

Thoughts and concepts-11

What are the three conditions for the practice of meditation?

1-Controlling all the senses: The sense organs-skin,ear,nose,eyes and the tongue are the five main gates through which the external stimuli reach the mental zone to agitate it.To shut these five doors through discrimination and detachment is the first process, before the meditator can ever hope to enter the field of meditation.These are the five inlets through which not only does the external world storm in and agitate the mind,but the mind also runs out to wander among sensuous realms.When once these tunnels of disturbance are closed, the new form of disturbances is shut out.

2-Confining the mind in the heart: Even though the mind is not now directly open for any onslaught by fresh contigents of sense stimuli,it is capable of getting disturbed due to the previous impressions that it might have gathered in its past experiences in the finite world of change and pleasure.Therefore,we are advised to confine the mind,the instrument of emotion and feeling in the heart.The heart is a conceptual centre in the mind from where all positive and noble thoughts of love and tenderness, kindness and charity, devotion and surrender, constantly spring up.When once the gross stimuli are held back from entering the mind, the seeker is advised not to choke his faculty of emotion and feeling but to divinise it.

3-Withdrawing the pranas in to the intellect and engaging it in the yoga- dharana: This implies the total withdwawal of the intellect from all its identifications with the lower by dissociating ourselves from all our perceptions.This is accomplished through a process of totally engaging the mind-intellect in the contemplation of the self. When the meditators mind,drawn away from the sense disturbances,is purified in the realm of divine thoughts,and when such a mind is perfectly controlled and held steady by an intellect gushing out towards the contemplation of the self,the existing mental condition is said to be engaged in the practice of concentration (yoga-dharana).(8.12,13)
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Sat Mar 01, 2014 8:17 am

HARI OM,

HGRR Selections for Reflections

(5) The entire Gita is a 'Song of Renunciation'; not a dull-witted and un-creative renunciation, but a healthy detachment through right knowledge, which is the harbinger of all progress and development everywhere (8.11)

(6) Renunciation is not a sad and melancholy self-denial or self-punishment. It has to spring up from the fertile lands of efficient discrimination. (8.11)

(7) A meditator's success depends upon his mental dynamism, and the only wealth that can ease the rigors of the journey is his own mental equipoise and inward peace. (8.11)
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby sathiavathi » Sun Mar 02, 2014 8:23 pm

HARI OM

VERSE-11

Only the great man of wishdom who are the knowers of the veda can speak some thing about Brahma. They tell us that Brahma is indestructible. It is that great reality which never undergoes loss or diminution in any shape or form under any circumstance,and which ever remains immortal,absolute and unchanged.Man of strong dispassion are qualified for God realization and should practice Brahmacharya.Abstaining from sex-indulgence in thought,deed,and word every where at every time is called Brahmacharya.

VERSES-12 AND 13

Having closed all doors of the senses,and firmly holding the mind in the cavity of heart,and then fixing the lifebreath in the head,and thus remaining steadfast in yogic concentration on GOD, he who leaves the body and departs uttering the one indestrictable Brahma,Om,and dwelling on me in my absolute aspect,reaches the supreme goal.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Payyubg » Tue Mar 04, 2014 12:00 am

Verse :11
This imperishable that the Vedas declare to us as being limitless, neither gross nor subtle, is entered into by those renouncers who strive to seek it. These ascetics achieve this because they follow the path of brahmacharyam - meaning 1)a person whose goal is to reach Brahman, 2) a person who leads a life of celibacy devoid of all attachments and also includes a host of other things that they need to follow during their life. This imperishable is what Bhagawan is going to declare in the subsequent slokas.

Verses12& 13:
Controlling all the senses (dhama) ,placing the mind in the heart (shama) -the person who contemplates with purity of mind ( chitta shuddi) ,with single pointedness of the mind, is fully in control and steadfast with vairagya, is also able to discern between reality and illusion (viveka) and placing the prana in his forehead , is finally ready to contemplate on AUM.
By meditating on AUM , the seeker ultimately realizes the supreme Brahman.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Tue Mar 04, 2014 10:41 pm

Verse 11,12,13
Verse 11 - Lord explains through these verse the supreme goal and the means to reach it.

Supreme goal is That which knowers of veda call as akshara- that avinashi athma, That into which the Renunciates with total vairagya merge That desiring which the brahmacharis practice strict disciplines in the gurukula And grahsthas do yagna and dyana,vanaprasthas do tapas and sanyasis strive to become one with it.
Through this verse lord emphasise the importance of continous self effort a sadaka has to put to reach the goal as per ones asrama.

Here by the word vedavid- is meant one who dedicate their life in the pursuit of knowledge and abide in it.

Verse 12,13
2 nd type of upasana – here also important aspect is bhakthi- smarana of the lord . Here the upasaka takes alambana of raja yoga and omkara for the purpose of concentration. om is the shabda prathika or name of Brahman.also called as pranava upasana.

After withdrawing the senses from object, mind from the senses,making mind to enter into heart ,prana in the ajnachakra upasaka he takes support of Omkara - .Chanting om contininouly makes mind single pointed and helps in rememberence of lord exclusive of all other thoughts.
By continous thought of supreme lord with support from yoga and omkara this upasaka at the time of death remembers lord and gives up the body and ultimately he reaches the lord through krama mukthi.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Wed Mar 05, 2014 9:34 am

Hari Om,

Thank you everyone for your reflections.

Now let us study Sloka 14 and Sloka 15.

Sloka 14 talks about an alternate simple way of reaching the Lord.
Sloka 15 talks about the purpose of attaining the Lord.

Let's see both these Slokas together.

Word to Word Meaning : Arvind
HGRR
Thoughts and Concepts (12) - Sathyavathi ji
Selections for Reflections (8) - Sathyavathi ji

Reflections = everyone

Pranams
Arvind
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Wed Mar 05, 2014 1:56 pm

Verse 11

Lord Krishna speaks this verse with a view to instruct how the preceding practice is based on the sacred syllable OM which is the personal, transcendental sound vibration of the Supreme Lord. The utilisation of the sacred OM mantra is a more direct means than the mere practice of directing the life force to the proper place in the physical body. The word aksaram means imperishable. The imperishable condition that adepts of Vedic scriptures describe as in the Brihadaranya Upanisad III.VIII.IX which states: Under the mighty control of this imperishable the sun and the moon are held coursing in their positions. Which aspirants is Lord Krishna referring to? Those aspirants who are striving, who have eradicated all desires, who have dedicated themselves to celibacy and the abstinent life with their spiritual preceptor. These aspirants are qualified to attain the ultimate goal. Lord Krishna speaks the word sangrahena or in summary meaning He will explain these things in brief revealing how to attain them.
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby nikhil1707 » Thu Mar 06, 2014 7:44 am

Verse 12 and 13
At the time of death one should close all the gates of the body i.e he should restrain his ears, skin, eyes, tounge and nose from the five senses of sound,touch,hands,feet.anus and smell and generative organ from acting, speaking, talking, going,passing stools and urine.Thus the senses will be restrained.
The mind should be fixed in the heart and his life breath in the head.He should becomes steadfast in yogic concentration.
After it he should chat OM with his mind and think of God.During this time He who is thinking of the attributeless and formless Lord leaving the body attains the Supreme Goal.

The above mentioned method can attained by practicing it for long time for a common man.Therfore, Lord Krishna in the next verse explains the easy method to attain Lord endowed with attributes and form
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Thu Mar 06, 2014 1:26 pm

Sloka 14
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनीः ॥


Word to Word Meaning:
अनन्यचेताः = with the mind not thinking of any other object
सततं = constantly
यो मां = who Me (one who me)
स्मरति = remembers
नित्यशः = always
तस्य = of Him
अहं = I am
सुलभः पार्थ = easily attainable
नित्य = (by the) ever, always
युक्तस्य = steadfast
योगिनीः = Yogis

Sloka Meaning:
I am easily attainable by that ever-steadfast Yogi who constantly remembers Me daily and always, not thinking of anything else , O Partha.

Why should one struggle so hard to realize the Self, listen:

Sloka 15
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्‌ ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥


Word to Word Meaning:
मामुपेत्य
= To Me having attained
पुनर्जन्म = again birth
दुःखालयम = the place of pain
अशाश्वतम्‌ = impermanent
नाप्नुवन्ति = (they) do not get, attain
महात्मानः = (these) Mahatmas (great souls)
संसिद्धिं = = (for) perfection
परमां = of the Highest
गताः = having reached, attained

Sloka Meaning:
Having attained Me, these Mahatmas (great souls) do not again take birth, which is the house of pain and is not eternal, they having reached the Highest perfection and goal (Moksha).
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Sat Mar 08, 2014 7:14 am

Sloka 14
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनीः ॥


In the previous Slokas the Lord has explained the process of different kinds of meditation - jnana, Raja Yoga and Raja Yoga coupled with Omkara upasana.

Here in this Sloka the Lord talks about the easier method - remembrance of the Lord always.
अनन्यचेताः - Means the mind that has taken the form of the Lord. So in all actions, puja as well as meditation the jiva sees or does for God only. Seeing the whole world as God, only then अनन्यचेताः is possible. The mind is not fragmented such as I need the world also, and God also. But the aspirant only seeks and sees God. Therefore he qualifies it with सततं - always not as a part time activity. He in this way मां स्मरति नित्यशः. The word नित्यशः also the Lord uses to qualify this eternal remembrance to indicate that this remembrance must be daily.

नित्ययुक्तस्य योगिनीः- For such an individual whose mind has taken my form in all that he does and sees, I am easily attainable तस्याहं सुलभः पार्थ. For the Lord already indicated in Slokas 6 and 7 of this Chapter that whatsoever one seeks and cherishes , the mind having taken that form, that alone he gets after death too. Hence it is quite logical that one whose mind is absorbed in the Lord attains Him only.

The same thought is echoed in Katha Upanisad 1.2.23
nayam atma pravacanena labhyo
na medhaya na bahudha srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam

"This Supreme Self cannot be reached by argumentation, or by applying one’s independent brain power, or by studying many scriptures. One who choses the Lord (over everything else), to Him the Lord favors and reveals his true essential nature".
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby Arvind » Sat Mar 08, 2014 7:26 am

Sloka 15
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्‌ ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥


Here the Lord says why one must as explained in the previous Slokas put so much effort to reach Him.

The Lord says here that by attaining me there is no rebirth. The result of all worldly joys are impermanent and transitory
riddled with sorrow. But if one puts forth effort to attain Me, then he is free from all sorrow and the result characterized by Moksha is permanent and everlasting. Having attained Me, these Mahatmas attain संसिद्धिं, as the goal they have attained is परमां.

To contrast the other lower result, attained by the ignorant that is characterized by transmigration, the Lord uses the terms दुःखालयम - sorrowful and अशाश्वतम्‌ = impermanent.
The Lord qualifies the calibre of people who attain Him as महात्मानः, meaning only one who is a Mahatma can attain Him. This goes in line with what the Lord said in Sloka 14 - one whose mind is absorbed in God can alone attain me. One whose mind is absorbed in God means one whose mind has expanded, and he sees only God. Such a person is a Mahatma. Therefore the Lord rightly qualifies those aspirants who are fit to reach Him as Mahatma, indicating that one whose vision is narrow or limited cannot attain Him.
Arvind
 
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Re: Gita Chapter 8 - Aksara Brahma Yoga

Postby lakssg » Sat Mar 08, 2014 11:23 am

Verse,14
Now lord explains 3 rd type of upasana. In the previous 2 types even though bhakthi- smarana is the important aspect assistance was taken from raja yoga – in upasana type 1 and raja yoga and omkara in the upasana type 2 for making mind single pointed. What about those who do not know rajayoga or omkara upasana? Is there some easy method since raja yoga is not easy for everyone?

Compassionate lord now tells“I am very easy of attainment. Don’t be under the impression that I am unapproachable". In this upasana what is required is only bagavad bhakthi . But this bhakthi is poorna and which is there without any break - constantly .No assistance is taken from any other source. Upasaka has no aasakkthi towards any external objects or beings. He has a contininous flow of thoughts towards lord which is sahaja. He always revels in the lords name, form, leela .This ananya bhakthi makes his mind single pointed .For such a person lord is sulabha- easily attained. As Sri Ramakrishna paramahamsa says “when one is occupied in any activities catch hold of lords feet with one hand and when one is free catch hold of lords feet with both hands” such should be the attitude.
Due to the effort he has put throughout his life at the time of death he thinks about the lord effortlessly and the upasaka reaches lord through krama mukthi

Verse 15
One may think why should one put so much of effort to reach lord after death as mentioned in the different types of upasanas. Lord now promises that once one reaches him there is no more coming back- no more birth to him because he attains liberation for ever. Lord now points out the nature of the world one has to come back if he has a rebirth- this world is dukkalayam- full of all types of sorrows right from the moment one is borne and asasvatham- nothing is permanent here one always is in distress .only eternal things can give happiness .
Who will reach this supreme abode- only mahathma . For such a person who abides in Brahman death is only an experience , he has no fear for death- he will only strive to get rid of rebirth in this world which is calamitous. He knows once he reaches the paramam padam there is no coming back . If you go to any other lokas including brahma loka you will have to come back.
lakssg
 
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