विवेचन सारांश
Focus on the Divine while You breathe Your last to Attain HIM
Chapter 8 - Akṣhar Brahmā Yog - The Yog of Eternal Divine
The session begins with the prayer and lighting of the lamp..
In this Chapter, Arjuna is curious to understand the concepts and terms such as Brahmān (Absolute Reality), Adhyātma (the individual soul), Karma (actions), ādhibhūta (field of matter), Adhidaiva (the celestial gods) and Adhiyajña (the master of all sacrificial performances). Bhagavān elaborately explains on these terms in this Chapter. Bhagavān then continues to explain that if one remembers HIM at the time of death, one can definitely attain HIM. Hence, if one practices remembering HIM constantly at all times while performing the daily works, one will be able to remember HIM at the time of death.
The topic of death is sensitive. One might have observed that when the topic of death is discussed amongst kinsman, it is a common tendency to stop or interrupt one from speaking about death. However, in entire Chapter 8, Bhagavān elaborately explains on the topic of death and what decides the destination of the soul after death. This Chapter sheds light on the art of leaving this world at the time of death.
In Ramayan, Bhagavān Śrī Ram shot an arrow that pierced Ravana's naval and destroyed the Amrit or elixir which resulted in his death. During the final moments of his death, Bhagavān Śrī Ram questions Ravana that although he was a Gyani and was well aware that he would be slayed in the hands of the almighty, why did he choose to perform such negative karmas and walk on the path of enmity towards the avatar Puruṣa Bhagavān Śrī Ram. HE mentions that Ravana could have elevated his spiritual journey by choosing to walk on a path of friendship with the almighty HIMSELF and elevate his knowledge further. Ravana responds by saying that by being slayed from the hands of the avatar purush Bhagavān Śrī Ram, he is now entitled for liberation or Moksha and hence he chose to walk on the path of enmity. He also says that had he chosen the route of friendship with Bhagavān Śrī Ram, his knowledge would have surely elevated further, but he could also acquire the same from alternate sources. Hence, he chose to walk on the path of enmity with the almighty so that he could attain liberation.
One needs to understand here that even extremely arrogant and demoniac personalities like Ravana or Kamsa have attained liberation when being slayed by Bhagavān Śrī Ram or Bhagavān Śrī Krishna. It might be unlikely that the current date is an avatar kaal or one might not be fortunate enough to meet the Kalki avatar. However, one could still attain liberation by practicing the teachings given by Bhagavān in this chapter, where HE expounds the topic of death, how the fate of soul is determined at the time of death and how one could attain HIM after the process of death.
In ancient India, there was a sage by name Vajasravas. He was performing a sacrifice named Viswajet Yajna. In this Yajna, the performer had to give away all his wealth. When this Yagna was beign performed, they were chanting the mantras while offering to the holy fire. The cows were designated as valuable and special possessions in those very ancient days, and hence sage Vajashravas decided to donate all his cows to Brahmins.
Nachiketa was the son of sage Vajasravas and he was a small boy. He was observing the sacrificial ritual with innocent interest. He was surprised to notice that his father was giving away only old and disabled cows. Those cows, who had given their milk for a long time and who were not capable of bearing calves. Nachiketa, in order to dissuade his father from giving old cows, asked him to whom has he decided to give his son away? The purpose of the boy was to stop his father to do such things. At first his father did not take any notice of his son's question, but Nachiketa was insistent. He repeated the question thrice when the irritated the father and he responded in anger that he would donate his son to the devata of death. Sage Vajasravas had uttered these words in anger.
However, Nachiketa decided to obey the words of his father by going to the abode of Yamaraj. Sage Vajasravas asked his little son to stay back but Nachiketa was very firm on obeying his father's words. Folding his hands, he told his father that their ancestors never went back on their words, and he would like to follow the same. He wanted his father to follow the same tradition. Nachiketa knew that all the things in this world are temporary, and he was not afraid of death. He understood that following the path of truth is the gateway to heaven. Sage Vajasravas was very sad but gave him permission as a follower of truth. Nachiketa left for the abode of Yama.
On reaching there he found that Yamaraj was not at his abode. The gatekeepers inform Nachiketa that only after death, one is allowed to enter the abode of Yamaraj. The do not allow Nachiketa to enter the abode of Yamaraj as he was still alive. For three days and night the young boy waited without food, water and sleep at the doorstep of Yamaraj’s abode. Yamaraj on his return, was deeply grieved to see that there was no welcome to Nachiketa. Yamaraj himself greeted him with due respect. For having kept Nachiketa waiting for three days, Yamaraj granted him three boons.
The first boon, Nachiketa asked for the welfare of his father as his first boon, as he was donating old and disabled cows. Yamaraj happily agreed to grant the boon.
The second boon, Nachiketa desires for his father's pain and anguish to be dissolved. Yamaraj grants this boon and mentions that he could go back to his father.
For the third boon, Nachiketa asked to learn the mystery of what comes after death and the knowledge of death. Yamaraj was reluctant on this question. He asked Nachiketa to ask for some other boon, and offered many material gains. He even offers to frant a boon which would make Nachiketa the master of all three Lokas.
But Nachiketa argues that all worldly treasures and heavenly pleasures come to an end sooner or later. If not day after, after hundred years. These are not permanent means of enjoyment. He insists to get the ultimate knowledge of Self and the death. Yamaraj was pleased with such a young truth-seeker who had rejected the path of enjoyment and chose the path of goodness. Then Yamaraj taught him the knowledge of the Atman, realizing which man attains immortality. Thus, having learned the wisdom of the Brahman from Yama, Nachiketa was freed from the cycle of births.
In this chapter, Bhagavān bestows this knowledge with which one could attain liberation.
HE mentions that until the moment of death, one needs to constantly remember the Divine and remain absorbed in HIM as stated in the below shloka:
Some people perceive the Divine with fear. If they are unable to visit the temple, they offer their salutations from outside the temple premises and apologies for not being able to enter the temple to offer the prayers. Unless one is not able to reach the state of union with the divine, one would not be able to reach the Divine. Bhagavān elaborates this concept further in the forthcoming shlokas.
8.8
abhyāsayogayuktena, cetasā nānyagāminā,
paRāmaṃ(m) puruṣaṃ(n) divyaṃ, yāti pārthānucintayan. 8.8
How one could attain this state of practice is explained in Chapter 6 - Atma-Samyama Yog. The term Yog refers to union of two entities - the mind and intellect. This is also explained elaborately in Ashtang Yog by Maharshi Patanjali. Bhagavad Gītā is a Yog Śāstra - a science that can be brought into practice. This is even described by Pushpika that is read at the end of every Chapter as Yog Śāstra. Bhagavad Gītā imparts both Gyana and Vigyan (knowledge and science).
Let's understand the differentiation between Gyaan and Vigyaan. Knowledge or Gyaan is eternal which remains constant throughout whereas the Vigyaan keeps changing with time. Vigyaan is a theory which is subjected to change. The geo-centric theory of Earth being stationary and the sun and other planets revolving around the Earth also changed with time. Vigyaan is a few steps behind Gyaan. The knowledge of the self is Gyaan or knowledge which is pure and eternal. Since Bhagavad Gītā is a Yog Śāstra, it needs to be put into constant practice with a firm mind. When one engages in mediation or Dhyaan, the mind wavers in all directions. One is diverted with the worldly thoughts and mundane actions. The Srimad Bhagavad Gītā teaches and advices that one could attain an unwavering mind with constant and repeated practice.
The Ashtang Yog is classified into eight-fold path which consists of a set of prescriptions for a morally disciplined and purposeful life as stated below:
1. Yamas - These are ethical rules that can be perceived as moral imperatives (the "don'ts") which is further categorized as stated below:
- Ahimsa - Nonviolence, non-harming other living beings
- Satya - truthfulness, non-falsehood
- Asteya - non-stealing
- Brahmācharya - celibacy
- Aparigraha - non-avarice or non-possessiveness
Let's understand this with an example. There as a rich man who approached a Guru to understand the path to liberation. The Guru responded by saying that the man is required to follow Yamas and Niyamas to attain liberation. The man responded by saying that he would not be able to adhere to any rules and asks if there as any other means by which he could attain liberation. The Guru gave him a Sādhanā where he asks the man to consume food only after seeing a person with a Tilak on the forehead. The man agrees to this and starts to follow this strictly. He always consumed food only after seeing a person with a Tilak.
However, on a particular day, he did not find any person in his proximity who adorned a Tilak. The man searched for hours and was unable to see a person adorning a Tilak. Later, near his shop, he saw few men adorning a Tilak and started to exclaim in excitement that he is able to spot few men in Tilak. Those men were actually thieves who wanted to enter and rob from his shop. Upon hear him scream, the thieves ran away. The rich man then realized the benefits of following the Yamas and Niyamas. As he had also followed one such rule suggested by his Guru, he received the benefit of following the Niyamas which protected his shop from being robbed. It is a common tendency of one and all to make new resolutions on a particular day or during the New Year. If one has to give up on the habit of consuming tea during the morning for better health benefits, one tends to push this resolution thinking new habit of giving up on consuming tea could be implemented into practice during the new year.
3. Āsana - Focus on the body posture
As it is explained in the below shloka of Chapter 6, one needs to hold the body, neck, and head firmly in a straight line.
4. Prāņāyāma - This is the practice of consciously regulating the breath (inhalation, the full pause, exhalation, and the empty pause).
In this process, the focus is on harmonizing the prāṇ (outgoing breath) with the apān (incoming breath), until both become suspended in yogic trance. This yogic process enables the controlling of the senses, mind, and intellect.
It is described in Chapter 5 in the below shloka, that one needs to practice equalizing the flow of the incoming and outgoing breath in the nostrils.
5. Pratyāhāra - It is a process of retracting the sensory experience from external objects. It is a step of self-extraction and abstraction and empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.
As mentioned in the below shloka from chapter 2:
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||
6. Dhāraṇā - It is a process of concentration, introspective focus and one-pointedness of mind. One practices on fixing the mind or developing one-pointed focus, without drifting of mind on anything else.
7. Dhyāna - This is contemplating, reflecting on whatever Dharana has focused on. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object. This would lead one towards the art of witnessing or observing the internal state.
8. Samādhi - In this state, when meditating on an object, only the object of awareness is present and the awareness that one is meditating disappears.
If one practices Ashtang Yog regularly, one will have a firm and resolute mind which would aid one in remembering the Divine at the time of death. When one constantly engages the mind in remembering HIM, without deviating the mind on anything else, one will certainly attain HIM. One could also start by practicing sitting erect, by placing the entire body weight on the thighs. This would oepn up the capacity of the lungs and one would be able to perform inhalation and exhalation and one would be able to perform prāṇ (outgoing breath) with the apān (incoming breath) more efficiently. One could hold the fingers in Dhyana Mudra and practice this regularly which would aid in developing a resolute and unwavering mind.
kaviṃ(m) purāṇamanuśāsitāraṃ,
aṇoraṇīyaṃ(m) ṣamanusmaredyaḥ,
sarvasya dhātāRāmacintyarūpaṃ(m)
ādityavarṇaṃ(n) tamasaḥ(ph) parastāt. 8.9
In this shloka, Bhagavān has used the term Kavi. One must understand that Kavi does not refer to a poet, it indicates a wise learned person.
There is a popular saying -
जो न देखे रवि वह देखे कवि
The almighty is seated within every soul and exists in inconceivable forms and is dazzling like the sun. Like how the sun dispels darkness, the almighty can dispel ignorance. In the practice of ashtanga yoga, the life force or prān shakti is channelized through 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.
In Ashtang Yog, during the phase of Dhyana, one learns on how to contemplate on the inner state. The mind and senses always perceive the external world and objects. During Dhyana, one learns on focusing on the inner state. The term Dhara refers to external entities and the term Radha also refers to inner state. When one masters the art to contemplate on the inner self, one reaches the state of witnessing the inner Self (also called as Radha) where one is able to focus completely on the Divine. The tendency of the mind is to get stuck in a whirlpool of thoughts. However, in this state, the frequency of thoughts reduces, and one is able to see that one thought follows the other. One learns the art of witnessing the inner self (witness consciousness) and when the thoughts subside, one is able to have a firm focus on the Divine. One is then able to move into the state of Samādhi.
prayāṇakāle manasācalena,
bhaktyā yukto yogabalena caiva,
bhruvormadhye prāṇamāveśya samyak,
sa taṃ(m) paraṃ(m) puruṣamupaiti divyam. 8.10
yadakṣaraṃ(m) vedavido vadanti
viśanti yadyatayo vītarāgāḥ,
yadicchanto brahmacaryaṃ(ñ) caranti
tatte padaṃ(m) saṃgraheṇa praVākṣye. 8.11
sarvadvārāṇi saṃyamya, mano hṛdi nirudhya ca,
mūrdhnyādhāyātmanaḥ(ph) prāṇam, āsthito yogadhāraṇām. 8.12
There was a man who had performed the death ceremony of his father. The priest advice the man to give up on something as a Daan or sacrifice during the ceremony. The man disliked rice and he gives up on rice consumption. Ideal approach is to give on something which a person likes. Later, when his wife cooks Polao, the man is tempted to consume the masala rice or pulao. In this example, the man does not have a firm resolute and us unable to control his senses and his unwavering mind. One needs to learn to develop a firm control over the senses and have a resolute mind in order to attain a single-pointed focus on the Divine.
omityekākṣaraṃ(m) brahma, vyāharanmāmanusmaran,
yaḥ(ph) prayāti tyajandehaṃ(m), sa yāti paramāṃ(ṅ) gatim. 8.13
The sound Aum pervades the entire creation; it is imperishable and infinite and is hence called as Anahata. When one chants Aum, the vibrations is felt in the naval, throat and in the third eye region of the body. It is the only syllable where the tongue does not touch the palate or the teeth. The syllable Aum is considered to be the original vibration of the universe, which all other vibrations are able to manifest. AUM is the impersonal form of the almighty and represents the ultimate reality or the totality of existence.
This is also used in the other religions such as Buddhism, Jainism or Sikhism which have emerged from the umbrella of the Sanatana Dharma. In Sikhism, they chant ik onkar satnam which means that is that there is only one Divine whose name is 'Truth'.
The time of test is the final test of our meditation. If one is able to focus on the almighty even at that last moment; attain HIM. On leaving the body, the soul reaches HIS divine abode. However, to achieve such a state is very difficult; it requires continuous practice throughout one’s life. Bhagavān elaborates this further in the forthcoming shlokas.
Question and Answer
Keerthi Ji
Question: It is told to perform Dhyan first and then Dharana. It is also told that if one runs behind something, one will not attain the same. Please clarify.
Answer: There are many ways where one could perform Dhyana. There was an experiment conducted with children where each child had a label on the forehead (say Lata Mangeshkar, Sachin Tendulkar etc.). One child would observe the name on the other's forehead and speak a few words about the personality. It was also observed that one was able to bring out the traits of the personality (say one had the tag of Miss World, one would start to feel, walk and talk confidently like the Miss World). Dharana helps one contemplate on the object of contemplation. Dhyana contemplates on Dharana (say the image of the Divine).
Question: I am unable to maintain focus during meditation.
Answer: One should refrain from sitting on the ground directive and there should be a non-conductive element (say chair or cloth) and put the body weight on the thighs, sit erect and attempt to meditate. One could start with few mins initially and then increase the duration.
Falguni Ji
Question: I am unable to focus during meditation and also had health issues in the past which has dropped the confidence level. Please advice.
Answer: It is important to set right the physical health first. The next step is to develop focus during meditation. One needs to learn to set the focus on the Divine with a firm mind and set aside the physical illness of the body. The illness is restricted to the physical body alone whereas the mind should be resolute on the Divine. One can develop an outlook to focus more on the Divine and set aside focus from the physical illness. There is an experience of a seeker who has many health issues such as enlarged heart, very low kidney function and AV fistula. However, she is still absorbed in the Divine and offers seva in the learngeeta program as a service to the Divine and sets aside focus from all the physical distress.
Pradhan Ji
Question: What is the meaning of Pratak?
Answer: It is to set a firm vision from the senses of the eyes. When the eyes see something, the mind sets desires accordingly. The mind tries to fulfill the worldly desires with the objects of the senses. Hence the Yoga Śāstra teaches how one can control the senses and the mind. The tratak technique teaches one to control the senses of the eye which in turn helps one develop a firm mind. In this technique, the eye is made to focus on a point or on a flame to develop a firm mind.
Narendra Ji
Question: How does Sanchit Kriya influence the events in life?
Answer: It is the actions performed in previous lifetimes. Some actions of previous lifetimes influence the events in this life. One may wonder " why ME", however it is a part of karma which one has to undergo. It is a cleansing process which is completed in this lifetime, and one will not have to undergo the suffering in the next life or in hell. This should be one's outlook towards life and towards the Divine where one should refrain from blaming the Divine.
The session ends with the prayer.
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