विवेचन सारांश
The Art Of Leaving this World Absorbed in HIM & Reaching the Primal State
The 8th chapter of the Śrīmadbhagavadgītā is Akśara-Brahmā-Yoga - The Yoga of the Indestructible Brahmā.
This chapter explains the factors that determine the destination of the soul after death. If one can remember the almighty at the time of death, one is sure to attain HIM. Hence, it is necessary to practice absorbing the mind in HIM even when engaged in the worldly activities. Bhagavān has used terms such as Adhyātma, ādhibhūt, ādhidaiva and has explained the glorious existence of the almighty and he mentions that one who remembers HIM with this entire glory of HIM, at the time of death, will attain HIM. One who understands these terms would be able to understand HIS Supreme Self.
Guru means “dispeller of darkness or ignorance”. One would be able to sail through the storm of misery and walk on the virtuous path lit by the Guru. It would be impossible to walk on the right path of Yoga and reach the destined goal without the guidance of the Guru. Guru Parampara refers to a refers to system of teacher-disciple succession in which divine knowledge is transmitted from a Guru to a fully surrendered disciple. From Adi Guru Mahadev, Jagadguru Sri Krishna, Adi Shankaracharya and with other Guru Parampara, the divine knowledge has been ever flowing and continuous.
यह कल-कल छल-छल बहती, क्या कहती गंगा धारा |
युग-युग से बहता आता, यह पुण्य प्रवाह हमारा ॥
The sacred river Ganga has been ever flowing since time immemorial. All the entities are like the countless transient droplets merging in this great flow, offering our body, mind, and soul.
The session begins by offering obeisance to all the Gurus who have been guiding one and all eternally and lighting the path to help reach the destination. Offering obeisance to Guru Parampara and to Guru Govind Dev Giri Maharaj with the below Guru Vandana:
गुरू ब्रह्मा गुरू विष्णु, गुरु देवो महेश्वरा, गुरु साक्षात परब्रह्म, तस्मै श्री गुरुवे नमः
Let’s revisit the concepts explained by Bhagavān in the previous shlokas. Arjun puts forth the below seven questions and enquires further about the below from Bhagavān
- 1. What is Brahmān (Absolute reality)?
- 2. What is Adhyātma?
- 3. What is Karma?
- 4. What is ādhibhūt?
- 5. What is ādhidaiva?
- 6. What is ādhiyajña and where is ādhiyajña located in the body?
- 7. How does a person with steadfast mind remember the almighty at the time of death?
During the conversation of Bhagavadgītā, Bhagavān defines
Brahmān as akṣharaṁ brahma paramaṁ in response to Arjun’s first question. It implies that
Brahmān is indestructible and remains undistorted and untouched with the changes that occur in the universe.
In response to Arjuna’s second question on Adhyātma, Bhagavān responds by saying - svabhāvo’dhyātmam uchyate. Svabhāva here refers to one’s own self or one’s true nature. When one’s true nature is spirituality, then one would experience deep sense of happiness on walking the path of spirituality by engaging in chanting, austerities or engaging in practices with sacrificial fire.
Bhagavān then explains about the entity Karma which refers to the action performed by the self, where one abides by the rules of the nature. Karma is the actions performed by the self to express one’s state. One is eternally bonded by Karma (until liberated from the cycle of birth and death). These Karmas keep the Soul rotating in the cycle of material existence.
Bhagavān then continues to explain on ādhibhūt as an entity that is perishable. The material realm or the manifestation of the universe consists of five elements – earth, water, fire, space and wind. Anything that has its manifestation from these five elements is termed as ādhibhūt and hence becomes perishable.
Bhagavān then explains that; ādhidaiva refers to the Hiranyagarbha or Brahmā Dev, who is the creator of the entire universe.
HE continues to explain that the Almighty is the ādhiyajña and HE is situated within the embodied Soul as the antaryamin. HE is the whole and the embodied Souls are HIS fragments. Antaryamin here implies that HE is the inner witness and the One who guides from within. If one can’t sit for long and focus on HIM and the true nature is inclined towards reading or experiments, then it can be termed as Karma. But if one’s true nature is sarva-bhūta-hite ratāḥ then it this form of karma becomes Tyaga or sacrifice and one needs to perform all actions from this state of Karma.
Bhagavān continues to explain the factors that determine the destination of the Soul after death.
anta-kāle cha mām eva smaran muktvā kalevaram
If one can remember the almighty at the time of death, one is sure to attain HIM. Hence, it is necessary to practice absorbing the mind in HIM even when engaged in the worldly activities. Those who follow this path attain HIM and rest in HIS Lotus feet without any doubt and for those who are unable to abide on this path are stuck in the endless cycle of life and death.
yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ
Bhagavān has also explained how one could remember HIM at the time of death.
tasmāt sarveṣhu kāleṣhu mām anusmara yudhya cha
One needs to remain absorbed in HIM even while performing the worldly activities. With mind and intellect surrendered to HIM, one would be able to remember HIM at the time of death and attain HIM. If one is a teacher, one would be paid for the lectures or classes taken during a month. If one goes beyond the call of duty and works on improving the knowledge and intellect of the students, guides them on the right path from a state of devotion with an intent to help the students in attaining their goals, one is said to be aligned to the true nature of being a teacher and this is called as Akarma in spirituality.
One who is a home maker is bounded by the household duties of caring and cooking for everyone. If the daily actions are being performed from a state of devotion, the food offered to the kinsman is seen as an offering to HIM, it would be termed as Akarma. In a nutshell, Akarma here means to align to the true nature of oneself and make an impact on the wellbeing of others. It is a state where one's heart and mind are in sync and one functions from a transformed heart.
Bhagavān has repeatedly reiterated that one needs to always remain absorbed in HIM and relinquish the fruits of all action to HIS lotus feet. One who practices this form of Yoga day regularly, with repeated practice and perseverance, without being deluded from worldly pleasures would attain HIM. In spirituality, ‘yogah karmasu kaushalam' is based on the principle that one must perform one's duty without any attachment with the results. If one is attached to the results of the action or task, one would not be able to excel and consequently would not qualify in this category of Yoga.
bhaktyā yukto yoga-balena chaiva
Bhagavān has also explained that it would require constant and repeated practice to have a firm and unwavering mind. One would be able to achieve this state when the intellect and mind has been surrendered to HIM. The basic nature of the human intellect is to question or raise doubts and this would lead to a wavering mind.
bhruvor madhye prāṇam āveśhya
One who at the time of death, with unwavering and firm mind attained by the practice of Yoga, fixes the prāṇ (life-airs) between the eyebrows or at the third eye region, and steadily remembers HIM with great devotion would certainly attain HIM.
Bhagavān reiterates and explains yāti nāstyatra sanśhayaḥ
There is no doubt that one would attain HIM. If one has reservations on this, it implies that intellect is raising questions or doubts and mind is wavering in this state. To avoid these unwavering thoughts of the mind, one needs to surrender to HIM with utmost devotion. One needs to lock the nine gates of the senses from the pleasures of the material world and chant AUM to attain HIM at the time of death. The factors that determine the destination of the Soul after death is explained in detail in the forthcoming shlokas.
8.19
bhūtagrāmaḥ(s) sa evāyaṃ(m), bhūtvā bhūtvā pralīyate,
rātryāgame'vaśaḥ(ph) pārtha, prabhavatyaharāgame. 8.19
In this shloka, Bhagavān explains about the process of creation and annihilation that occurs eternally. All beings repeatedly take birth at the dawn of Brahmā Dev’s day and are reabsorbed or annihilated on the arrival of Brahmā Dev’s night. The process of manifest continues once again on the advent of the next cosmic day and would again cease on the next cosmic night. Let’s understand and revisit the Vedic time calculation referred here. There are four Yugas as mentioned below:·
- Sat Yug – Lasts approximately about a span of 1,728,000 years
- Treta Yug - Lasts approximately about a span of 1,296,000 years
- Dwapara Yug - Lasts approximately about a span of 864,000 years
- Kali Yug - Lasts approximately about a span of 432,000 years
One Maha Yug (which is made up of the 4 Yugas) lasts up to 4,320,000 (4.32 million) years. One day in the life of Brahmā Dev lasts up to thousands of cycles of four Yugas. A Maha Yug is a cycle of the four Yugas. One thousand of such Maha Yugas comprise one day of Brahmā Dev. This unit is called Kalp (one day of Brahmā Dev which lasts upto 4.32 billion years). One night of Brahmā Dev is also of the same duration (one kalp, which lasts upto 4.32 billion years). During Brahmā Dev's day, all creations manifest and towards the start of Brahmā Dev’s night, all creations unmanifest. This happens eternally. Although the human eye is incapable of seeing the process of Soul relinquishing the body, it is a reality.
The electricity is not visible to the human eye, yet one can experience the shock waves. The radio frequency waves emitted by the cell phones on the electromagnetic spectrum are also invisible to the human eye. Similarly, the process of manifest and unmanifest continues until eternity, although invisible to the human eye and beyond the imagination of the human mind. During Brahmā Dev’s day, all creations manifest and during the night of Brahmā Dev, everything ceases to exist.
If one approaches for a new set of old ornaments from the goldsmith in exchange of the old ones, the Goldsmith will first melt the gold and mold the molten gold into a new design and shape. The first design would cease to exist, and a new design is created. Similarly, the Soul would take rebirth time and again by relinquishing the body and descend back to the planet Earth with a new body. This cycle of birth and death continues until liberation or Moksha.
Consider the example of the waves of the ocean. Due to the gravitational force of the moon, the waves are observed on the ocean. Once the waves fall back on the ground, it is merged with the water and appear as ocean once again. The way the rise and fall of the waves continue, the Soul that takes birth must undergo the process of death. On the contrary, being unaware about the process of creation and obliteration, the human mind sees the insignificant human life span as a magnificent one.
Consider the recent news of Chandrayaan-3 that was being launched into space. The launch vehicle is visible until the satellite covers a certain distance. After a certain phase of the flight, one would need binoculars to view the satellite. Even beyond certain distance, it would require satellite signals to track the trajectory of Chandrayaan-3. While the launch vehicle was on the ground station or the launch pad, the city of Sri Harikota (the launch center) would appear gigantic. Once the satellite reaches the moon, even planet earth would appear as a small sphere when viewed from the moon. The space, distance and time makes an enormous difference on how gigantic or small, an entity could be perceived.
When one reaches at the peak of the mountain, the entities at the ground level appear very small when viewed from the top. In reality, the size of the entity would continue to grow big or small depending on the space and distance it is being viewed from. One fails to understand this fact and dwells in ego. Demon Hiranyakashapu, the father of Prahalad Ji assumed that he was more powerful than the almighty and every being should engage in his worship and chants. Ego always leads to one’s downfall and Hiranyakashyapu had to face the consequences of his ego and arrogance when Narsimha Bhagavān descended to slay him. Similarly, Ravana had to embrace defeat and death in the hands of Śrī Rama due to his ego and arrogance.
When one understands the significance and vastness of the nature and universe, the ego shrinks. For this reason, most temples are situated at the peak of the mountain. For example, Haridwar, Rishikesh or Kedarnath, when one touches the peak of the mountain, the insignificance of oneself could be experienced upon looking down towards the entities on the ground level that appear small.
One needs to see a tortoise placed at the entrance, one needs to bend down and enter the premises of the temple. It is a significance or indication that one needs to bow down and let go the ego. The tortoise indicates that it can retract its limb and head at the time of danger, which implies that one needs to retract the senses and the mind and have a control over them from the worldly pleasures. Once the ego is let go, one would be able to walk on the path to attain HIM. Until one attains HIM, the eternal cycle of birth and death would continue.
parastasmāttu bhāvo'nyo-'vyakto'vyaktātsanātanaḥ,
yaḥ(s) sa sarveṣu bhūteṣu, naśyatsu na vinaśyati. 8.20
In this shloka, Bhagavān explains about the dimension of HIS supreme Soul which is imperishable. The sensitive body of Brahmā Dev does not get destroyed even when the other beings are being annihilated towards the end of Brahmā Dev’s day. The embodied Soul is eternal and unperishable as it is a fragment of HIM as mentioned by HIM in Chapter 2 with the below shloka
वासांसि जीर्णानि यथा विहाय, नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णा, न्यन्यानि संयाति नवानि देही ||
Once the Soul rests in HIS lotus feet (when it attains liberation), it is free from the cycle of birth and death.
Consider an example of a seed sowed beneath the ground and hidden from one’s focal view. With the natural force of rain, the seeds start to sprout which in turn grows into a huge tree. The huge tree in turn germinates multiple seeds. This is explained in the Vedas with the below shloka:
ॐ पूर्णमद: पूर्णमिदं पूर्णात् , पूर्ण मुदच्यते,
पूर्णस्य पूर्णमादाय, पूर्ण मेवा वशिष्यते।
One seed can grow into a massive, huge tree with just few droplets of water. The entity of water is one of the five elements of nature (Earth, Fire, Space, wind and Water). Every time when a being manifests, it is under the realm of nature or Prakṛti. The almighty would not be able to manifest without the realm of nature. India is the only country where the almighty has descended multiple times as various avatars, with the help of nature (although the other religions had multiple realized saints who descended as a messenger of the almighty). These types of manifestations are beyond the scope of visibility for a human eye.
If one is unable to view the other side of the wall, and one would go by the feedback or would be dependent on the other, who is on the other side of the wall to be able to see if a dog lives on the premises as one is unable see through the wall. Similarly, the realized saints have conveyed time and again that the almighty exists. For one to have a view of HIS transcendental divine image, one needs to look deep within. One needs to remember that HE resides within every entity and the embodied Soul is a fragment of HIS whole. One with a pure mind and pure heart would be able to have the experience of seeing his Divine Self. Hence it was explained by HIM as akṣharaṁ brahma paramaṁ, which does not cease when everything else within the realm of material energy ceases to exist.
avyakto'kṣara ityuktaḥ(s), tamāhuḥ(ph) paramāṃ(ṅ) gatim,
yaṃ(m) prāpya na nivartante, taddhāma paRāmaṃ(m) mama. 8.21
In this shloka, Bhagavān explains the destination of the Soul that has attained HIM. For those who attain HIM would rest in HIS Lotus feet and would be liberated from the cycle of birth and death. The Soul would reside with HIM for eternity in HIS supreme abode which is a spiritual dimension beyond the material energy (which is perishable) and would never return to the lower abodes or to the mortal world (planet Earth). Bhagavān has reiterated this time and again in various chapters:
Chapter 7 – He uses the term māṁ
Chapter 8 – He has used the term akshara Brahmā, ādhiyajña and Param Puruṣam divyam
Chapter 8, Shloka 9, he mentiones - kaviṁ purāṇam anuśhāsitāram.
Compare this to the saying-
जो न देखे रवि वह देखे कवि
Kavi does not refer to a poet, it indicates a wise learned person. The minute one feels subtler than the subtlest, one would rise magnificently. HE has used the terms such as Avyakta and Sanatana. HE reiterates again here in this shloka that for those who attain HIM would attain Moksha and would be liberated eternally from the karmic bondage of birth and death.
puruṣaḥ(s) sa paraḥ(ph) pārtha, bhaktyā labhyastvananyayā,
yasyāntaḥsthāni bhūtāni, yena sarvamidaṃ(n) tatam. 8.22
In this shloka, Bhagavān explains the essence and importance of devotion. HE is all pervading and resides within every entity in the material realm. HE has repeatedly reiterated that one who constantly engages in HIS devotion is above all. The easiest path to attain HIM is the path of devotion. One is aware about the three Gunas that exist in the material realm – Sattva, Rajas and Tamas. HE is beyond the three Gunas and hence called Guṇātītaḥ.
To attain HIM, one needs to transform from within and complete the transition from Tamas Guna to Rajas Guna and from Rajas Guna to Sattva Guna. In recent times, there was a discourse organized by the Learn Geeta program during which the story of Dronacharya was being discussed. There was no doubt that Guru Dronacharya was one of the greatest archers in history. During his childhood days, he studied alongside Drupad (who was the father of Draupadi) in the same ashram. During the ashram days, Drupad was once attacked by few unknown miscreants and Gurudev who was known as Drona back then came to Drupad’s rescue. Drupad ensured and promised Guru Drona that the day he ascends the throne, he would give half his kingdom to Guru Drona for saving his life.
Eventually time passes by. Guru Dronacharya was struck by extreme poverty and he could not afford a cup of milk for his only son Ashwathama. The flour was mixed with water and the white liquid served as milk to Ashwathama as the family was in extreme poverty to even afford a cup of milk. Guru Dronacharya remembered the promise Drupad made during the ashram days and he approaches Drupad.
Gurudev’s intention was just to ask for a cow that could yield milk instead of asking for the half share of the kingdom. However, Drupad’s pride and ego had soared when he had ascended the throne and he refuses to even give a cow to Gurudev and humiliates him instead. After the dishonoring experience, Gurudev declares to Drupad that he would take over his entire kingdom one day.
Gurudev then approaches Bhīṣma pitāmaha, who in turn entrusts the task of training the Pāṇḍavas and Kauravas with warfare training. Once the training is complete in Gurudev’s ashram, the Kauravas and Pāṇḍavas enquire Gurudev on Gurudahskina to be offered in return. Gurudev asks for Drupad’s kingdom to be taken over and Drupad himself to be brought to him as a captive.
The pāṇḍavas and Kauravas excel in this task. They wage a war on Drupad, win his entire kingdom and take Drupad as captive by defeating him. With this episode from the Mahabharata, one can understand the impact the Guru or teacher has on a student. It brings about the strength to even defeat the mightiest and most invincible king.
Chanakya was another example of being an impactful Guru in Indian history. During the war of Mahabharata, Bhagavān asks Arjuna to fight against Guru Drona. Arjuna responds that he would not be able to slay his Guru. Bhagavān responds by saying that Dronacharya, Bhīṣma pitāmaha, Jayadratha, Karna, and other brave warriors have already been killed by HIM. HE instructs Arjuna to slay them without being disturbed, continue to fight and he would emerge victorious over his enemies in the battlefield. The shloka is quoted below:
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान् |
मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ||
HE advises one to have an equal vision where one is equitable to the dualities of life such as happiness and miseries, honor or dishonor, praise or criticism, heat or cold and gold or stone. Intellect gives rise to thoughts and mind gives rise to emotions. The syllable AUM helps one to attain HIM. Pratyahar, Dharana and Dhyana helps one reach Samādhi. These are the steps of Antaranga Yoga which influences one to walk on the path of devotion. Without the attribute of devotion, one would never be able to attain HIM.
yatra kāle tvanāvṛttim, āvṛttiṃ(ñ) caiva yoginaḥ,
prayātā yānti taṃ(ṅ) kālaṃ(m), Vākṣyāmi bharatarṣabha. 8.23
agnirjyotirahaḥ(ś) śuklaḥ(ṣ), ṣaṇmāsā uttarāyaṇam,
tatra prayātā gacchanti, brahma brahmavido janāḥ. 8.24
- the path of light and
- the path of darkness.
The next 6 months of the year is termed as Dakshinayana. Uttarayana has longer days and shorter nights (warm and bright) whereas Dakshinayana is associated with longer nights and shorter days (cold and comparatively dark). If one leaves the body during the Uttarayana timeline, it would be possible to attain the impersonal Brahmān. Consider one needs to visit a nearby city. There might be a shorter route and a longer route. If the shorter route is full of potholes and the longer route has a smooth road laid out, one could still choose either of the two depending on the preference, although the destination is the same. Similarly, one would still reach the destination of attaining HIM by being absorbed in HIS consciousness at the time of death, even if one does not pass away from this world during the Uttarayana phase.
dhūmo rātristatā kṛṣṇaḥ(ṣ), ṣaṇmāsā dakṣiṇāyanam,
tatra cāndRāmasaṃ(ñ) jyotir, yogī prāpya nivartate. 8.25
Every being would have to walk on either of the two paths after the process of death. However, as mentioned by Bhagavān in the previous shlokas, one who is absorbed in HIM at the time of death is sure to attain HIM and such embodied Souls would remain undisturbed with the time of death.
śuklakṛṣṇe gatī hyete, jagataḥ(ś) śāśvate mate,
ekayā yātyanāvṛttim, anyayāvartate punaḥ. 8.26
- the path of darkness (Dakshinayana phase) and
- the path of light (Uttarayana phase).
naite sṛtī pārtha jānan, yogī muhyati kaścana,
tasmātsarveṣu kāleṣu, yogayukto bhavārjuna. 8.27
Consider the example of reaching a destined city with two paths - a shorter but difficult route and a longer but easy route. Lets say a third option of travelling via flight opens up. In this scenario, one would naturally be inclined to take the flight (if affordable) to reach the same destination. Bhagavān suggests a third path to reach HIS abode and attain liberation. HE advises one to be a true Yogi whose consciousness is always and constantly absorbed in HIM (during lifetime and at the time of death). One who takes this path of devotion would attain HIM for sure and would not have to return to the mortal world. One who does not surrender to HIM completely would not be able to attain salvation.
vedeṣu yajñeṣu tapaḥsu caiva,
dāneṣu yatpuṇyaphalaṃ(m) pradiṣṭam,
atyeti tatsarvamidaṃ(m) viditvā,
yogī paraṃ(m) sthānamupaiti cādyam. 8.28
Bhagavān uses the term Yoga Śāstra in Pushpika. One who walks on this path with perseverance from a state of devotion, equanimity and by offering the fruits of actions to HIS Lotus feet would be able to attain HIM. The human life span is merely around 70 to 80 years and one would waste the lifetime by dwelling in stressful states such as anger, hatred, pride, ego or misery. It is easy to function from the state of love and compassion than to function from a state of anger or distress. One could imbibe the art of living from the Divine knowledge of Gītā. When one attains these higher states, when one experiences the state of Aham Brahmāsi (Dwelling in a state of oneness consciousness, absorbed in HIM), one is sure to attain liberation.
Ved Prakash Ji:
Answer: Dvaita implies two and advaita implies as One. Advaita is also called as Sāṃkhya Yog. When Bhakt and Bhagavān are two separate entities, where one sees Bhagavān as a friend, parent, Guru or any other relationship, it is the path of Dvaita. In Advaita, Bhakt and Bhagavān are the same entity as explained in the below shloka.:
Answer: HE is the whole and we are the parts. Hence Atman is the part of Paramātmān. When one sees the Paramātmān within oneself (not as a separate entity), then it is the Aham Brahmāsmi state which was explained by Adi Jagad Guru Shankaracharya ji. One needs to understand that reaching the destination is more important than the path taken. A true Guru would be able to suggest the path to be taken to reach the destination.
The path one takes to reach the peak of the mountain depends on the position one holds at the foot or base of the mountain (i.e., east, west, not or south direction). For a wise learned scholar, the path would be different and for one who understands only devotion, the path to be taken would be something else. Gītā imparts the knowledge of multiple paths one could take to attain HIM.
Question: If one is not able to remember HIM at the time of death, what would be the consequence?
Answer: Hence it is advised to remember HIM at all times. This can be achieved with repeated practice.
Question: Would one's karmic account be responsible for one's financial status or the reason for one experiencing misery?
Answer: Let's say there is a surge or inflow of wealth at one's home. One would not be able to pinpoint if this was a result of one's own karmic account or if it was triggered due to the karmic account of any of the kinsmen. Let's say there was a specially abled child who is unable to perform any actions. The inflow of wealth might be due to the karmic account of the child (although the child is unable to perform any actions). One would get entangled in karmic reactions if one is concerned about the fruits or results.
Question: Experiencing miseries are also a result of karmic account?
Answer: In the material world, one cannot be free from miseries. If there is black dot on a piece of paper, one would always notice the dot instead of the white space. It is a tendency of the mind to move in the direction of unhappiness by counting the dots. One needs to count the blessings bestowed by HIM during the lifetime instead of counting the miseries. One should engage in devotion instead of contemplating on the accumulated karmic bondage.
Question: it is told that one needs to practice being absorbed in HIM in order to remember HIM at the time of death. In this case, would one have an option to come back to the mortal world based on one's will?
Answer: If one remembers material pleasures at the time of death, one would attain a similar birth based on thought pattern which was destined by one's will. If one was engaged in devotion during the lifetime and at the time of death, one would be able to experience HIS bliss. One would be in the elevated consciousness where would not get attached to material pleasures.
Question: The time of death is not in one's hands. If one is unable to leave this world at the time of Uttarayana, would have to come back to the mortal world?
Answer: Just by passing away during the Uttarayana, it is not assured that one would pass the path of light. It also depends upon one's thoughts, karmic deeds and level of consciousness. Hence on needs to engage in devotion as well to attain HIM.
The session ended with the prayer.
Om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
akṣarabrahmayogo nāma aṣṭamo'dhyāyaḥ
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