विवेचन सारांश

The Path to Imperishable Brahman : Absolute Freedom

Arjuna asked Shree Krishna the following seven questions:

(1) “What is Brahman?”

(2) “What is Adhyatma (the individual soul)?”

(3) “What is Karma (actions)?”

(4) “What is Adhibhuta (something that is said to underlie all the elements)?”

(5) “What is Adhidaiva (something that is said to underlie all the gods)?”

(6) “Who is Adhiyajna (one who sustains all the sacrifices in the body) and how does it reside in the body?”

and

(7) “How does a self-controlled person realise YOU at the time of death?”

The Vedas address The Divine by several names; Brahman is one of them. In this verse, Bhagavan says to Arjuna that the Supreme Entity is called the Brahman. Time, space, the chain of cause and effect, etc., are all characteristics of the material realm. However, the Brahman is beyond these, as HE is transcendental to the material plane. HE is described as Aksharam or indestructible because He is unaffected by the changes in the universe.

The Brihadaranyak Upanishad 3.8.8 states, “Learned people speak of Brahman as akshar (indestructible). It is also designated as Param (Supreme) because It possesses qualities beyond those possessed by maya and the souls.”

The word adhyatma has two meanings in Sanskrit. One is the science of the soul, and the second is the path to spirituality. However, here Bhagavan has used it for one’s Own Self that includes the body, mind, and intellect. Bhagavan has stated here that knowing oneself, understanding oneself and recognising oneself and that form is the Swabhava. Adhyatma is spoken of in this context here.

Seeing oneself by oneself. Knowing oneself by oneself. Not my image in the mirror. Albeit the real person ME. Who am I? This is my body. So I say. This body is my outer form. So who is this MY? Who am I? Getting the answer to this question is ATMA GYAN or SELF REALISATION.

If we use the language of science then we can refer to the Big Bang Theory. This theory states that there was a massive explosion. Science further states that the energy thus created by this explosion got converted into material objects . Energy can also be referred as Consciousness. There is a subtle difference here.

Electricity as energy does not KNOW what it is illuminating/heating/boiling/ cooling. Fire as energy doesn’t not KNOW what it is burning/ cooking. However, when energy becomes KNOWING it becomes Consciousness. This Consciousness when it transforms into matter, like  in the famous equation purported by Einstein , E= mc2, then the various manifestations of this Supreme Energy come into being. From a sankalpa by Bhagavan to have more like him resulted the creation of this Universe. This is the first Adi Sankalpa. This is the only Adi Karma. Whatever else is going on is only a reaction.

Karmas are fructive activities performed by a person. It is these karmas that forge every individual's distinct conditions of existence in various lifetimes. They keep the soul circling in samsara or the cycle of material existence.

Brahma is Aishwarya, Indestructable. The Adibhutha that are created and are of the nature of temporary and transient. They get destroyed eventually. Our body is adibhutha. The universe is a kaleidoscope of all the physical manifestations of the five elements of nature: earth, water, fire, air, and space. This ever-changing universe is called Adhibhuta. Although the devatas or the celestial deities administer the different departments of the universe, Parameshwara has sovereignty, even over the devotees. HE is Virāṭ Purusha, the complete cosmic personality who encompasses the entire material creation. HE is Brahma Dev. Hence, we know Him to be Adhidaiva.

There is a difference between Paramatma and Brahma Dev. Paramatma crated Brahma Dev and Brahma Dev created the Universe. So who is this Paramatma?

Bhagavan says that as the Supreme Soul or Paramatma, HE dwells in the hearts of all living beings of the universe. HE is the one who bestows rewards for all our actions and the presiding divinity for all the yajna (sacrifices). Thus, HE is also called Adhiyajna, or the Supreme of all sacrifices. Therefore, all yajna should be performed; for the satisfaction of this Supreme Divine Personality.

So far, Shree Krishna has answered six out of the seven questions concerning the meanings of the various terms Arjuna had asked at the beginning of this chapter. In the next few verses, Shree Krishna will answer Arjuna’s seventh question regarding the moment of death.

Bhagavan declares in this verse that, whoever remembers HIM at the time of death, attains HIM and becomes divine in character. HE uses the words mad bhāvaṁ, which means “attains HIS nature.” In other words he begets the divine element. Therefore, one can achieve the cherished goal of attaining HIM by consciously absorbing one’s mind in the transcendental Names, Forms, Virtues, Pastimes, and HIS Abodes, even at the time of death.

Single minded. Single Focus. Single pointed. Such a person gets a feel of the Supreme Being and even after giving up the body continues to be in that state.

Living Life and knowing the truth about Life by knowing only about Life is knowing only half truth. For there is also another truth which we should all know and learn about when we are alive and living. Then and only then is Knowledge about Life, the Param Satya, The Absolute Truth, the knowledge revealed to us. This is to know about Death. We should contemplate on both LIFE and DEATH. Just as two sides of the same coin. Know both sides. 

How do we determine this contemplation? 

It is one’s state of consciousness and the object of their absorption at the time of death; that determines their next birth. Shree Krishna will explain this principle in the next verse.

Bhagavan states in this verse, whatever thoughts prominently dominate a person’s mind at the moment of death determine his or her next birth. However, one should not conclude that one can attain HIM merely by meditating upon The Divine at the time of death. When we plan our travel, it requires careful planning and execution before hand; we cannot make our plans after we pack our baggage.

We all know the language of Accounts. Debit and Credit goes on in the entire financial year. On 31st March when we close the books of accounts, we have a figure. Either a profit or a loss. This one figure in the end is the one that will become the opening balance for the new financial year on 1st April.

Similarly, whatever thoughts come to us at our end time, those very thoughts are the ones we carry forward.

How do we understand this with the help of science?

Let us examine waves. All this world is Waves and Vibrations. So says Science. As such waves have an amplitude. And a wavelength. How long does it go in a second? This is it’s Wavelength. How much does it go up and down? That is called it’s Amplitude. And in a second how many times does it vibrate is termed its Frequency. So these attributes are assigned to each wave.

In the same way when the Jeevatma leaves the body it also has some wavelength, amplitude and frequency. It’s worthwhile to ponder then with whom these waves will merge? Logically they will merge with the waves and vibrations of the same wave length, amplitude and frequency. For this reason Bhagavan has shown the way for the Jeevatama to achieve the cherished goal of attaining HIM by consciously absorbing one’s mind in the transcendental Names, Forms, Virtues, Pastimes, and HIS Abodes, even at the time of death. 

For example, with a lot of effort, one may teach their pet parrot to say “Hello” or “Have a good day.” However, if someone attacks the parrot, it forgets all that it has learnt, and screeches in its natural sound of “Te-Te.” Likewise, the channels of thoughts that we create through lifelong habit, at the time of death, the same thoughts will naturally flow into our mind. What we constantly contemplate and meditate upon throughout our life are influenced by our daily habits and associations. Therefore, it is natural that these would continue to determine our final thoughts.

The Puranas tell a story of an illustrious King Bharat. He renounced his kingdom to attain HIM and was living an ascetics life in the forest. Once, he was meditating and saw a deer jump into a nearby river. She was pregnant and escaping an attacking tiger. Out of fear, she delivered the baby in the flowing water. She had no chance to rescue her new-born and crossed over to the other side of the river. Witnessing this entire episode, Bharat felt pity for the baby deer that was floating in the river. He rescued the fawn and took it to his hut. He started raising it with great affection. Collecting green grass and feeding it, keeping it warm by hugging it, and watching its frolicking, gave Bharat a lot of pleasure.

Slowly, Bharat spent his entire day taking care of the fawn. His mind became totally absorbed in its thoughts and away from the Divine. Thus, even when he was about to die, he was only concerned about the fawn and called out to it in fond remembrance. As a result, King Bharat was born as a deer in his next life. Nevertheless, because of his spiritual sadhana from his previous lives, even in a deer’s body, he was aware of the mistakes he had committed in his past life. Hence even as a deer, Bharat spent his entire life near pious ashrams of saints in the forest. And when he died, he was granted human birth again. This time, Bharat did not waste his chance and completed his sadhana. Eventually, he attained HIM and came to be known as the great sage Jadabharat.

The single point to further lay emphasis here is that this contemplation of the Supreme has to be done ALWAYS. For we do not know the time of our death. Just like when we go for a ceremony and we want good smiling pictures of ours to be clicked. The photographer is doing his job but we do not know when he will click our photo. So what choice do we have ? In order to get a good smiling photo? Smile always throughout the ceremony.  So it is with Life and with Death. To attain HIM, contemplate on HIS name and form ALWAYS.

Death is a very painful experience. Therefore, it is natural that the mind gravitates toward those thoughts that are part of one’s inherent nature. According to the Skand Purana, thinking of HIM at the moment of death is exceedingly difficult. Hence, for the mind to always think of HIM requires our inner nature to be one with HIM. The consciousness that abides within our mind and intellect is our inner nature. And whatever thoughts we contemplate continuously manifest as part of our inner nature. Therefore, we must practice remembering HIM every moment of our life. Only then will we develop a state of consciousness as our inner nature. In the next verse, Bhagavan advises the same to Arjuna.

The essence of the teachings of Srimad Bhagavad Gita is in the first line of this verse. It has the power to make your life divine. It reiterates the definition of karma yoga and applies to people from all walks of life. Bhagavan says to Arjuna, “Do your duty with your body, and keep your mind attached to ME.” As a warrior, Arjuna must fight; that is his duty. However, Bhagavan says to Arjuna that even in the middle of a battle, one should remember HIM. The same message is for everyone—be it farmers, engineers, doctors, students, homemakers, or any other professional.

ALWAYS REMEMBER THE SUPREME BEING.
ALWAYS CONTEMPLATE ON THE SUPREME BEING.
ALWAYS SURRENDER TO THE SUPREME BEING.
People often disregard their worldly duties and responsibilities with the pretext of leading a spiritual life. On the other hand, some give an excuse of their worldly engagements for not practicing spirituality. They perceive that both material and spiritual goals; cannot be pursued concurrently. But Bhagavan's message in this verse defies all these myths and can sanctify our entire life.

In the practice of karma yoga, the body is engaged in worldly work, but the mind is attached to HIM. Hence, while we work to fulfil our worldly duties, these works are not bound by the Law of Karma. Actions; that are performed with attachment result in karmic reactions. In the absence of attachment, one is not considered guilty even in the worldly laws.

Let us take an example of a man apprehended for killing a pedestrian in a road accident. In the court, when the judge questioned him if he killed the pedestrian, the man agreed. The judge said, “Then you are guilty of murder and will get punished accordingly.” To this, the man said, “Sir, I agree I killed the pedestrian, but I had no intention to kill, it was an accident.” He further explained, “Your honour, I was driving on the appropriate side of the road, the lights were green, and my car was within the speed limits. I was alert, and my car was also in perfect condition. However, this man came suddenly in front of my car, although I applied the brakes, my car hit him, and he died immediately.” On hearing this, the judge let him off without any punishment, as it was established that the incident was an accident and this man had no intention to kill.

The above example illustrates that even in the material world, one is not held liable for actions taken without attachment to results. Similarly, in the spiritual world, the Law of Karma holds the same principle.

In the Mahabharata war, Arjuna fulfilled his duties as a warrior. He fought valiantly without any attachments to worldly gain. He followed Shri Krishna’s instructions and kept his mind constantly attached to HIM. Therefore, at the end of the war, Bhagavan declared that Arjuna had not accrued any bad karma. As per the Law of Karma: when someone performs their duties without any selfish attachment to the world, with their mind always in HIM, such actions get multiplied by zero. When you multiply even a million with zero, the result will always be a zero.

This verse clearly defines the condition for karma yoga: Do your worldly duties, but your mind should always be meditating on HIM. The very instant we forget HIM, our mind is taken over by the mighty commanders of maya’s army—desire, envy, greed, lust, anger, hatred, etc. Therefore, it is necessary that we keep our mind always attached to HIM.

Some people claim to be karma yogis because they practice both karma and yoga. Every day they do their worldly duties, which they call their karma, and a few minutes of yoga, by meditating on HIM. However, this is not the definition of karma yoga given by Bhagavan in the Bhagavad Gita. He says that in karma yoga, there are only two conditions:

1) While doing any work, the mind should always be thinking of HIM.

2) The remembrance of the Divine should be constant throughout the day and not intermittent.

This famous couplet by Saint Kabir beautifully expresses this concept:

sumiran kī sudhi yoṅ karo, jyauṅ gāgar panihāra

bolat dolat surati meṅ, kahe kabīra vichār

“Remember HIM just as the village woman remembers the water pot on her head. She speaks with others and walks on the path, but her hand keeps holding onto the pot.”

MAKE EVERY INCOMING BREATH AND EVERY OUTGOING BREATH IN REMEMBRANCE OF THE SUPREME LORD.
Reach that state.

In the next verse, Shree Krishna explains the benefits of practicing karma yoga.

Bhagavan has reiterated this instruction to always engage the mind in meditating upon HIM several times in the Bhagavad Gita itself. Verses 8.14, 10.10, 12.8, etc., emphasize the same concept.

In this verse, HE uses the word abhyāsa, which means to practice. HE says that we must train our mind and form a habit of always meditating upon HIM. This practice is not to be done at fixed times or regular intervals but continuously as part of our daily life alongside our worldly activities throughout the day.

We must remember that it is not the actions that we are performing with our body but where we are placing our mind that will shape our future. While performing our worldly duties, if we attach our mind to HIM, who is all pure, our mind will also get purified.

The mind will by its very nature wander. We have to practice to bring it back to the task of contemplating on the Divine even whilst performing the mundane tasks. Over and over again. Determined to reset the mind in divine contemplation. Narayan! Narayan! Japa is the tool to train the mind thus.

There is nothing that cannot be attained with practice. Therefore Bhagavan recommends the route of practice for attaining oneness with HIM.

It is also told very clearly to us that whatever we think so we become. Like the Bhringi insect. It takes another insect prisoner and keeps it there. Then it hums all around its prey crating a horrible buzz noise. This scares the insect inside so much that it is always terrified of the predator. It is always thinking about the Bhringi and eventually becomes the it. Such is the power of contemplation. 

When one is continuously engaging in devotion, with complete surrender to HIM, their purified mind will gradually get fully absorbed in Supreme - consciousness. Such souls receive HIS divine grac that liberates them from the bondage of maya. Then HE bestows upon these souls HIS unlimited divine bliss, divine knowledge, and divine love. They become One with HIM while they are still alive and live a complete life. Eventually, when they die, their soul ascends to HIS Divine Abode.

We can meditate upon HIM in several ways. The Names, Forms, Leelas (Pastimes), Associates, and HIS Abodes. There is no difference among all these aspects of Bhagavan. Therefore, one can meditate on any one or all of them. Such meditation, where we attach our mind to the Supreme Divinity, takes our mind to the divine realm, and as a result, it purifies.

In this verse, Shri Krishna has mentioned eight such divine aspects of HIS:

1. Kavi: Like a poet who knows the entirety of his creation, Bhagavan is omniscient. HE is the seer who knows the past, present, and future, as mentioned in verse 7.26.

2. Purāṇam: HE is the most ancient, and nothing predates HIM. HE is the origin of the entire material and spiritual world, but HE has not originated from anything. Bhagavan is without a beginning or an end.

3. Anuśhāsitāram: Bhagavan is the governor or the ruler. HE administers HIS regime through the celestial gods that HE has appointed or sometimes directly. HE is the creator, and everything in this universe is under HIS control and run by HIS law.

4. Aṇoraṇīyān: Here Bhagavan is said to exist in the subtlest or subatomic form. The soul is subtler than matter, but HE is even subtler than the soul, as HE is seated within every soul.

5. Sarvasya Dhātā: HE is the source of sustenance. Similar to an ocean that sustains the waves and its vast marine ecology. HE is the support for HIS entire creation. 

6. Achintya rūpa: HE exists in inconceivable forms. Our mind and intellect are material in nature, and HE is divine, thus, beyond our understanding. It is only through HIS grace one can understand HIM. HE bestows HIS divine grace and makes our mind divine by HIS Yogmaya power; only then can we know HIM.

7. Āditya varṇa: Āditya is one of the names of the Sun. Here, HE is said to be dazzling like the Sun.

8. Tamasaḥ Parastāt: Similar to the Sun that eradicates darkness, Bhagavan with HIS effulgence eliminates ignorance. On a cloudy day, the sun is not visible, but it is an optical illusion for us. The sun is where it is, unaffected by the clouds in the earth’s atmosphere. Similarly, during HIS Leelas or pastimes, HE may seem to be covered by HIS material energy, Maya. However, HE is unaffected by it. He is beyond darkness and ignorance.

Bhagavan recommends to contemplate on HIS myriad forms thus.

When should one contemplate on these myriad forms of the Supreme?

Prayaan Kale. Even when the time comes for us to leave our earthly body. With the help of the yoga power, making the mind steady and stable, in the middle of our brows where we apply our tilak / kumkum, bringing all our powers to this one place, we need to contemplate with complete devotion. This kind of yogi begets the Parama Purusha, the Paramatma .

One may ask, why so much variety. Western scholars often get confused by the various philosophies, paths, and instructions given in the Vedic scriptures. Therefore, it is stressed in the Hindu scriptures to study them under the guidance of an able Guru.

We all have different choices and natures according to our sanskārs (tendencies) from endless lifetimes. Consider this example of two people going into a cloth shop. The chances of both of them buying the same type, color, or style of clothes is very rare. Therefore, the shops keep a variety of clothes and cater to the choices and preferences of people.

Similarly, the Vedic scriptures also offer various spiritual paths so that based on the level of sadhana that we may have performed in our past lives, we may choose a suitable path. However, they simultaneously stress on bhakti or devotion to HIM that ties together all these paths in one common thread.

The Bhagavad Gita beautifully embraces varieties of sadhanas to cater to a large populace belonging to diverse backgrounds, upbringing, and natures. Bhakti involves focusing the mind upon Bhagavan, in HIS various divine Forms, Qualities, Pastimes, etc. In its pure form, bhakti is called śhuddha bhakti. However, when undertaken along with ashtanga yoga, it is termed yog-miśhra bhakti or a fusion of devotion and ashtanga yoga sadhana.

Shri Krishna has described yog-miśhra bhakti from verse ten to thirteen. In the practice of ashtanga yoga, the life force or prān shakti is channelized through suṣhumṇā nādi of the spinal column and then raised toward the third eye region between the eyebrows. In this verse, HE says that at the time of death, one who performs this with great devotion and complete focus on the Divine will definitely achieve HIM.

Is this possible? The question arises quite naturally. Bhagavan answers that in the verses to follow.

In the Vedas, Bhagavan is referred by many names: Brahman, Bhagavan, Deva, Paramātmā, Praṇa, Puruṣh, Sat, etc. In some places, while referring to HIS formless aspect, the Supreme is said to be Akshar, which means imperishable. The Bṛihadāraṇyak Upaniṣhad states:

etasya vā akṣharasya praśhāsane gārgi

sūryāchandramasau vidhṛitau tiṣhṭhataḥ   (3.8.9)

“Under the mighty control of the Imperishable, the Sun and the Moon are held on their course.”

Shri Krishna mentions in this verse the word sangraheṇa, which means “in brief.” HE says; this path is very difficult to follow and not suitable for everyone. Therefore, HE will not elaborate much and briefly describe this path of yog-miśhrā bhakti; that leads to attaining the formless aspect of Bhagavan. It demands living a life of rigid continence and perform severe austerities. Renouncing worldly desires and practicing brahmacharya, a vow of celibacy. As was previously detailed in verse 6.14, the practice of celibacy conserves a person’s physical energy. This energy, when channelized through sadhana, gets transformed into spiritual energy. It also enhances the intellect and memory power of the sādhaks (spiritual aspirants) and helps them comprehend the spiritual subjects better.

It is through the senses and their objects the world enters our mind. When we see, hear, touch, taste, or smell an object of perception, it leaves an impression on our mind. Our mind then dwells upon these experiences, starts to contemplate, and creates repetitive thoughts that increase our attachment to the world. Therefore, a practitioner of meditation should guard himself against the incessant stream of worldly thoughts that the unrestrained senses can create. Locking the world out by restraining the mind and the senses; is most essential in meditation.

KEEP CONTROL ON THE DOORS OF THE SENSES AND DRAW THEM INWARDS.
KEEP THE MIND LOCKED INWARDS IN THE HEART WITH THE SUPREME BEING.
KEEP THE INTELLECT EVER ENGAGED IN THE DIVINE CONTEMPLATION.
LET OMKAAR BE THE ONLY SOUND ECHOING ALL AROUND INSIDE YOUR BEING AND OUTSIDE YOUR BEING.

In this verse, Shri Krishna uses the words sarva-dvārāṇi-sanyamya, which means guarding the gates of the body, and hṛidi nirudhya that means “locking the mind in the heart.”

He says that by controlling the passages that enter the body, one can lock the mind in the heart. Restricting the senses from their natural tendencies and directing the mind towards akṣharam the imperishable Supreme Being. Then with complete attention and devotional feelings, one should meditate on HIM. HE ends the verse with yoga-dhāraṇām, which means “uniting the consciousness with HIM.”

Close to death is this all possible Bhagavan?

The Vedic scriptures state that at the beginning of creation, Bhagavan first created sound. With sound, HE created space and then continued with the rest of the creation process. That primordial sound was the sacred syllable 'OM' it is also called Pranav—the sound manifestation of the Brahman. It represents the formless aspect of the Supreme Being, without any attributes and virtues. The Bible also mentions this in John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.

The sound 'Om' pervades the entire creation; it is imperishable and infinite like The Divine HIMSELF. Hence, it is also called anāhat nād. In the Vedic philosophy, it is conferred as the mahā vākya, or the Great Sound Vibration of the Vedas and often attached to the beginning of the Vedic mantras, as bīja (seed or core) mantra similar to hrīṁ, klīṁ, etc.

For proper chanting of the sacred word 'OM', the emphasis is on the vibrations of three letters: A… U… M… One starts by making an “A” sound from the belly, with an open mouth and throat; it then merges into a “U” created in the middle of the mouth. Finally, it ends in chanting “M” with a closed mouth.

Devotees consider the word 'Om' as the impersonal form of Bhagavan. In ashtanga yoga, the Praṇav sound is considered the object of meditation. In this verse, Shri Krishna is describing the process of meditation with regard to the ashtanga yoga sadhana. HE states that to focus the mind on God, one should chant “Óm” while practicing austerities and maintaining the vow of celibacy.

However, the devotees who take the path of Bhakti yoga prefer to meditate upon the personal Names of the Divine. They experience greater sweetness in HIS bliss when they meditate on; the personal Name and Forms of God, such as Ram, Krishna, Shiv, etc.

If you compare; the pleasure experienced by two ladies, one who is an expectant mother and one who has her new-born baby in her lap. The experience is much sweeter for the new mother. Seeing her beautiful baby, she even forgets the discomfort and pain she had experienced during childbirth.

The time of death is the final test of our meditation. As death is said to be intensely painful and despite the pain, those who are able to focus on Bhagavan even at that last moment; attain HIM. And on leaving the body, their souls reach HIS divine abode. However, to achieve such a state is very difficult; it requires continuous practice throughout one’s life. The merciful Bhagavan shows us an easier path in the next verse.

Question Answer Session :

Kalyani ji
Question :The fear of death being a real fear as she had lost her husband and also faced death of her young daughter to the dreaded disease, cancer. So how to not be fearful or not be sorrowful of death was her question?

Keshava ji
Question :Creation of the Universe with the Divine Energy does this result in the loss of Energy? If so then this is against the law of Science as Energy cannot be created or destroyed. It just changes form.
Answer :No,energy is not lost. The creation of this infinity is from the Supreme Infinity. The law of mathematics says infinity minus infinity is still infinity. So nothing is lost. Only energy has been converted into matter. Changed form. Giving up here is in the sense of changing form. Sacrifice may seem a confusing word. But its only a change of form.

Bhuvan Ji.
Question :Verse 12. How to Mano "hrdi nirudhya ca", How to achieve this?
Answer: It's all about training. There are various stages of the Consciousness  development..
Stage one is Ignorant. Doesn’t know anything.
Stage two is Kshipt. Is flickering and frolicking.
Then Unstable. That is tries to concentrate but gets distracted  quickly.
Then Focused. That is it can remain at one point and stay there with that same thought .
Next is Detached & Surrendered. Becoming one with the Supreme. There is no separate Consciousness. Only one Consciousness exists. 

This is the state of Yoga. This is the state of Samadhi. Is achieving this state. Possible?
Yes. With the practice of yoga slowly but surely we can progress towards this goal. We can reach this state. Firstly one has to learn to sit in Dhyana. Then pranayama. To control the mind. Then give the senses inward training. Keep practicing. The 14th sloka will give further clarity.

Anita Ji
Question: What is the relationship between Gita Ji and Gayatri Mantra
Answer : Both show the way to be one with the Paramatma. They are both paths to the same destination. Gayatri Mantra is recited to increase the energy of the being reciting it. This energy can then be used for the purpose of doing the work of the Paramatama. This energy can be used to get the knowledge of the Paramatama. The knowledge is given by the Bhagavad Gita. So Gayatri mantra energizes to enthuse a being to attain the Paramatman.

Saumya ji
Question : How can an ordinary human know about his death nearing or coming?
Answer : Nobody knows. Not even the learned nor the enlightened. For this reason Bhagavan has given the solution; to practice Contemplation ALWAYS. Let death come anytime. I shall always be in a state of contemplating on the Supreme Being. Simply in your everyday life whatever you do keep surrendering it to HIM. Surrender it at the lotus feet of Bhagavan.

Shekhar ji from Calcutta.
Question :What is Adyatma? What is Karma?
Answer: Adi karma is the only karma. All others are the consequences. The only way prescribed to us is to get attached to the Paramatma in all our karmas. That will be Adhyatma. All karmas and actions undertaken to  becoming one with HIM.

Naha ji
Question :About good death? On auspicious days ? Doors of heaven open on certain days? Is there any truth in this?
Answer : Bhagavan has said that its all about the state of the mind at the time of death. What our mind is thinking is what is important. That’s why ALWAYS contemplate on HIM, then the fear of death is overcome. Let it come any time. Like swimming without much effort after learning and practicing.. 

Vijay ji
Question :  Should the mind be given a bit of freedom or full constraint?
Answer :Mind will not be completely controlled quickly and suddenly. We have to keep practicing. Slowly it will be controlled.