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Aksara-Parabrahman Yoga – The Imperishable Brahman
Aksara-Parabrahman Yoga (The Imperishable Brahman): Krishna elucidates the paths of light and darkness, describing the journey of the soul after death. He reveals the ultimate truth of the imperishable and eternal Brahman, encouraging devotees to seek liberation through steadfast devotion.
श्रीभगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते
भूतभावोद्भवकरो विसर्ग: कर्मसञ्ज्ञित: ॥ ३॥
sri bhagavaan uvaacha
aksharam brahma paramam swabhaavodhyaatmamuchyate bhootabhaavodbhavakaro visargah karma samjnitah
Śrī Bhagavān said:The supreme Indestructible is Brahma, one’s own Self (the individual soul) is called Adhyātma; and the discharge of spirits, (Visarga), which brings forth the existence of beings, is called Karma (Action).(3)
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अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम्
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ४॥
adhibhootam ksharo bhaavah purushashchaadhidaivatam
adhiyajno ‘hamevaatra dehe dehabhritaam vara
All perishable objects are Adhibhūta; the shining Purusa (Brahma) is Adhidaiva; and in this body I Myself, dwelling as the inner witness, am Adhiyajña, O Arjuna!(4) *
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ॥५॥
antakaale cha maam eva smaran muktwaa kalevaram
yah prayaati sa madbhaavam yaati naastyatra samshayah
He who departs from the body, thinking of Me alone even at the time of death, attains My state; there is no doubt about it.(5)
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ६॥
yam yam vaapi smaran bhaavam tyajatyante kalevaram
tam tamevaiti kaunteya sadaa tadbhaavabhaavitah
Arjuna, thinking of whatever entity one leaves the body at the time of death, that and that alone one attains, being ever absorbed in its thought.(6)
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्॥ ७॥
tasmaat sarveshu kaaleshu maamanusmara yudhya cha
mayyarpitamanobuddhir maamevaishyasyasamshayah
Therefore, Arjuna, think of Me at all times and fight. With mind and reason thus set on Me, you will doubtless come to Me.(7)
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८॥
abhyaasayogayuktena chetasaa naanyagaaminaa
paramam purusham divyam yaati paarthaanuchintayan
Arjuna, he who with his mind disciplined through Yoga in the form of practice of meditation and thinking of nothing else, is constantly engaged in contemplation of God attains the supremely effulgent Divine Purusa (God).(8)
कविं पुराणमनुशासितार
मणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप
मादित्यवर्णं तमसः परस्तात् ॥ ९ ॥
kavim puraanam anushaasitaaram
anoraneeyaamsam anusmaredyah
sarvasya dhaataaram achintyaroopam
aadityavarnam tamasah parastaat
He who contemplates on the all-knowing, ageless | Being, the Ruler of all, subtler than the subtle, the universal sustainer, possessing a form beyond human conception, effulgent like the sun and far beyond the darkness of ignorance.(9)
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव।
भुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥ १०॥
prayaanakaale manasaa’chalena
bhaktyaa yukto yogabalena chaiva
bhruvormadhye praanamaaveshya samyak
sa tam param purushamupaiti divyam
Having by the power of Yoga firmly held the life-breath in the space between the two eyebrows even at the time of death, and then contemplating on God with a steadfast mind, full of devotion, he reaches verily that supreme divine Purusa (God). (10)
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥ ११ ॥
yadaksharam vedavido vadanti
vishanti yadyatayo veetaraagaah
yadicchanto brahmacharyam charanti
tatte padam samgrahena pravakshye
I shall tell you briefly about that Supreme goal (viz., God, who is an embodiment of Truth, Knowledge and Bliss), which the knowers of the Veda term as the Indestructible, which striving recluses, free from passion, merge into, and desiring which the celibates practise Brahmacarya. (11)
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूध्न्र्याधायात्मनः प्राणमास्थितो योगधारणाम्॥१२॥
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ १३॥
sarvadwaaraani samyamya mano hridi nirudhya cha
moordhnyaadhaayaatmanah praanamaasthito yogadhaaranaam
Omityekaaksharam brahma vyaaharan maamanusmaran
yah prayaati tyajan deham sa yaati paramaam gatim
Having controlled all the senses, and firmly holding the mind in the heart, and then drawing the life-breath to the head, and thus remaining steadfast in Yogic concentration on God, he who leaves the body and departs uttering the one Indestructible Brahma, OM, and dwelling on Me in My absolute aspect, reaches the supreme goal.(12-13)
अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥ १४॥
ananyachetaah satatam yo maam smarati nityashah
tasyaaham sulabhah paartha nityayuktasya yoginah
Arjuna, whosoever always and constantly thinks of Me with undivided mind, to that Yogi ever absorbed in Me I am easily attainable. (14)
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ १५॥
maamupetya punarjanma duhkhaalayamashaashwatam
naapnuvanti mahaatmaanah samsiddhim paramaam gataah
Great souls, who have attained the highest perfection, having come to Me, are no more subject to rebirth, which is the abode of sorrow, and transient by nature.(15)
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६ ॥
aabrahmabhuvanaanllokaah punaraavartino’rjuna
maamupetya tu kaunteya punarjanma na vidyate
Arjuna, all the worlds from Brahmaloka (the heavenly realm of the Creator, Brahmā) downwards are liable to birth and rebirth. But, 0 son of Kunti, on attaining Me there is no rebirth (For, while I am beyond Time, regions like Brahmaloka, being conditioned by time, are transitory). (16)
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥ १७॥
sahasrayugaparyantam aharyad brahmano viduh
raatrim yugasahasraantaam te’horaatravido janaah
Those Yogīs who know from realization Brahmā’s day as covering a thousand Mahāyugas, and so his night as extending to another thousand Mahāyugas know the reality about Time.(17)
अव्यक्तादव्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्जके॥ १८ ॥
avyaktaadvyaktayah sarvaah prabhavantyaharaagame
raaatryaagame praleeyante tatraivaavyaktasamjnake
All embodied beings emanate from the Unmanifest (i.e., Brahma’s subtle body) at the coming of the cosmic day; at the cosmic nightfall they merge into the same subtle body of Brahmā, known as the Unmanifest.(18)
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ १९॥
bhootagraamah sa evaayaam bhootwaa bhootwaa praleeyate
raatryaagamevashah paartha prabhavatyaharaagame
Arjuna, this multitude of beings, being born again and again, is dissolved under compulsion of its nature at the coming of the cosmic night, and rises again at the commencement of the cosmic day(19)
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति॥२०॥
parastasmaat tu bhavo’nyo’vyakto’vyaktaatsanaatanah
yah sa sarveshu bhooteshu nashyatsu na vinashyati
Far beyond even this unmanifest, there is yet another unmanifest existence, that Supreme Divine Person, who does not perish even though all beings perish.(20)
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम॥ २१॥
avyaktokshara ityuktastamaahuh paramaam gatim
yam praapya na nivartante taddhaama
paramam mama
The same unmanifest which has been spoken of as the Indestructible is also called the supreme Goal; that again is My supreme Abode, attaining which they return not to this mortal world. (21)
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्॥२२॥
purushaha sa parah paartha bhaktya labhyastwananyayaa
yasyaanthahsthaani bhootaani yena sarvamidam tatam
Arjuna, that eternal unmanifest supreme Purusa in whom all beings reside and by whom all this is pervaded, is attainable only through exclusive Devotion.(22)
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ॥ २३॥
yatra kale twanaavrittim aavrittim chaiva yoginah
prayaataa yaanti tam kaalam vakshyaami bharatarshabha
Arjuna, I shall now tell you the time (path) departing when Yogīs do not return, and also the time (path) departing when they do return. (23)
अग्निज्र्योतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥२४॥
agnirjyotirahah shuklah shanmaasaa uttaraayanam
tatra prayaataa gacchanti brahma brahmavido janaah
(Of the two paths) the one is that in which are stationed the all-effulgent fire-god and the deities presiding over daylight, the bright fortnight, and the six months of the northward course of the sun respectively; proceeding along it after death Yogīs, who have known Brahma, being successively led by the above gods, finally reach Brahma. (24)
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ २५॥
dhoomo raatristathaa krishnah shanmaasaa dakshinaayanam
tatra chaandramasam jyotir yogee praapya nivartate
The other path is that wherein are stationed the gods presiding over smoke, night, the dark fortnight, and the six months of the southward course of the sun; the Yogi (devoted to action with an interested motive) taking to this path after death is led by the above gods, one after another, and attaining the lustre of the moon (and enjoying the fruit of his meritorious deeds in heaven) returns to this mortal world(25)
शुक्लकृ ष्णे गती घेते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययावतर्ते पुनः॥ २६॥
shuklakrishne gatee hyete jagatah shaashwate mate
ekayaa yaatyanaavrittim anyayaavartate punah
For these two paths of the world, the bright and the dark, are considered to be eternal. Proceeding by one of them, one reaches the supreme state from which there is no return; and proceeding by the other, one returns to the mortal world, i.e., becomes subject to birth and death once more. (26)
नैते सृती पाथर् जानन्योगी मुह्यित कश्चन।
तस्मात्सवेर्षु कालेषु योगयुक्तो भवाजुर्न॥ २७॥
naite sruti paartha jaanan yogee muhyati kashchana
tasmaat sarveshu kaaleshu yogayukto bhavaarjuna
Knowing thus the secret of these two paths, O son of Kuntī, no Yogi gets deluded. Therefore, Arjuna, at all times be steadfast in Yoga in the form of equanimity (i.e., strive constantly for my realization).(27)
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रिदष्टम्।
अत्येति तत्सवर्मिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्॥ २८॥
vedeshu yajneshu tapahsu chaiva
daaneshu yat punyaphalam pradishtam
atyeti tatsarvam idam viditwaa
yogee param sthaanamupaiti chaadyam
The Yogi, realizing this profound truth, doubtless transcends all the rewards enumerated for the study of the Vedas as well as for the performance of sacrifices, austerities and charities, and attains the supreme and primal state. (28)
ॐ तत्सिदित श्रीमद्भगवद्गीतासूपिनषत्सु
ब्रह्मिवद्यायां योगशास्त्रे श्रीकृ ष्णाजुर्नसंवादे
अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥ ८ ॥
Om tat sat iti srimadbhagavadgeetaasu upanishatsu
brahma vidyaayaam yogashaastre sri krishnaarjuna samvaade
akshara brahma yogo naama ashtamo’dhyaayah
Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krsna and Arjuna, ends the eighth chapter entitled “The Yoga of the Indestructible Brahma.”
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