Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 4

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 4

Paramatma in every atma

Maya tatam idam sarvam jagad avyakta murtina I

matasthani sarva bhrutani na chaham teshva vastthitah II sloka 4

मया ततं इदं सर्वं जगद अव्यक्त मूर्तिना I 
मतस्थानि सर्व भृतानि न चाहं तेष्व वस्त्थितः I I  श्लोक 4

All this universe is pervaded by Me in my unmanifested form; all beings exist in Me, but I do not abide in them.

As waves take their origin from the sea and sport on it, all beings from Brahma down to a blade of grass take their origin in Brahman and rest on Him. As the sea is not contained in the waves, the unmanifested Brahman is not contained in the manifest beings. He is infinite while these are all finite.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 3

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahman and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 3

 Nammazhvar being given moksham

Ashraddhadhanah purusha dharmasya asya parantapa I

Aprapya mam nivartante mrutyu samsara vartmani II sloka 3

अश्रद्धधानाः पुरुष धर्मस्य अस्य परन्तप I 

अप्राप्य मां निवर्तन्ते मृत्यु संसार वर्त्मनि I I  श्लोक 3

Men devoid of shraddha for this dharma do not attain me, O oppressor of foes, but return to the path of the mortal world.

A fish on land, that does not know that there is water within its reach  has to suffer necessarily. Men who do not know and who do  not care to know of moksha dharma or the path of deliverance have no alternative to being born repeatedly in this world of transmigration and transitory pleasure. For want of shraddha, they suffer as destitutes.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 2

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahan and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 2

Thiruamudan - Kumbakonam

Raja vidya raja guhyam pavitram idam uttamam I

Pratyaksha avagamam dharmyam susukham kartum avyayam II sloka 2

राज विद्या राज गुह्यं पवित्रं इदं उत्तमं I प्रत्यक्ष अवगमं धर्म्यं सुसुखं कर्तुं अव्ययं I I  श्लोक 2

The sovereign science, the sovereign secret, the supreme purifier is this; directly realizable, in accord with dharma, very easy to practise and imperishable.

The public road is called raja patha. The yoga common to all religions is raja yoga. Similarly brahma jnana  which is the birth right  of all is called raja-vidya.  All are entitled to it and they are wending their way to it knowingly and . If so, can all get at brahma jnana as unfailingly as all are able to procure food for the body? No, the impure in heart can not have access  even. to it.  The purity of the mind is the criterion for it.  They alone shall inherit this divine treasure who are perfectly pure at heart.. But those that have not yet refined the mind , those that are given to cavil and such like defects will not be able to grasp it. To them it is the sovereign secret. This science is a sealed book to them. As water cleanses the body, the brahma jnana  cleanses the jivatman of his fallen state an reinstates him in brahmanhood. The knower of the Brahman becomes the Brahman. Brahma vidya is therefore the supreme purifier.

A man who wakes up from a dreadful dream brushes aside his agony as a mere fiction of his mind. The mundane life itself is a misery laden prolonged dream from which the brahma jnani wakes up into the bliss of reality. Thenceforth his life gets fixed to truth. Therefore its bound to be in accord with dharma. Self knowledge is the home coming of the jivatman, and so it is very easy to practise. There is a possibility of a thing easily obtained being lost also. But the brahma jnana  being one's original state, is never lost any more than the man losing himself. It is imperishable.

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 1

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Relationship between Saguna Brahan and Prakriti 1-10

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 1

Shri Bhagavan Uvacha

Idam tu te guhya tamam pravakshyami anasuyave I

Gyanam vigyana sahitam yat gyatva mokshasyase ashubhat II sloka 1

इदं तु ते गुह्य तमं प्रवक्ष्यामि अनसुयवे I 
ज्ञानं विज्ञान सहितं यत् ज्ञात्वा मोक्षस्यसे अशुबत I I  श्लोक 1

The Blessed Lord said

To you who do not cavil, I shall surely declare this, the most profound knowledge combined with realization by knowing which you will be released fro evil.

Mundane life itself is an evil, and ignorance is the basis of this transitory life. It is because of ignorance that an embraces evil and suffers from its consequences. Mere intellectual knowledge of atman would not free man from misery. It requires to be combined with the realization  which is the real brahma-jnana.  The man of self knowledge alone is free from evil and its outcome, misery.

Cavil which is born of conceit and jealousy is a rotten disease of the mind that prevents man fro rising in knowledge and wisdom. It robs him of his divine disposition. Arjuna is no victim to this canker; he is all magnanimity and broad mindedness. He is therefore eminently fit for the ost profound knowledge combined with realization.

The merits of brahma-jnana  are described further.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 27 & 28

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Be ever a Yogi 27-28

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 27

45th & 46th pontiff of the Ahobila Mutt

Naite sruti partha janan yogi muhyati kaschan I

Tasmat sarveshu kaleshu yoga yuktah bhava arjuna II sloka 27

नैते श्रुति पार्थ जानान योगी मुःयति कश्चन I तस्मात सर्वेषु कालेषु योग युक्तः भव अर्जुन I I  श्लोक 27

Knowing these two paths, O Partha, no yogi is deluded. Therefore, O Arjuna, be steadfast in yoga, at all times.

As living the embodied life is a continuous process, the practice of yoga also should be an interminable effort. All the activities in life may be transformed into several aspects of yoga. In doing so the yogi pursues the path of light.

In whatever direction the ship may sail, the needle of the compass in it ever points north. Similar to it, let the mind of the devotee be ever fixed on the lotus feet of the Lord, irrespective of their occupation.

Sri Ramakrishna Paramahamsa

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 28

Vedeshu yagyeshu tapah su cha eva daneshu yat punya phalam pradishta I

Atyeti tat sarva idam viditva yogi param sthanam upeti cha chadhyam II sloka 28

वेदेषु यज्ञेषु तपः सु च एव दानेषु यत् पुण्य फलं प्रदिष्ट I अत्येति तत् सर्व इदं  विदित्वा योगी परम् स्थानं उपेति च चाध्यं I I  श्लोक 28

The yogi who knows this transcends the fruits of meritorious deeds attached to the study of the vedas, sacrifices, austerities and gifts, and attains to the supreme primeval abode.

This chapter commenced with seven questions raised by Arjuna. And the Lord has answered the all in order. He who understands the explanation understands Akshara Brahman. The regular chanting of the vedas, the correct performance of the ritualistic yagna, the ardent doing of the austerities and the reverent payment of gifts are all meritorious acts conducive to the attainment of swarga or heaven. But this high state also comes within the wheel of birth and death. On the other hand, an intellectual grasp of Akshara Brahman and attuning oneself to the attainment of him steadily lead one towards that supreme goal. Blessed is the yogi that wends his way towards this primeval abode.

Iti shrimad bhagavad gitasu upanishadtsu brahmavidyayam yogashastre srikrishna arjuna akshara brahma yogo nama ashtamodhyayah II

इति श्रीमद भगवद्गीतासु उपनिशद्त्सु ब्रह्मविद्यायां योगशास्त्रे  श्रीकृष्ण अर्जुन संवादे अक्षर ब्रंह योगो नाम अष्टमोध्यायः  ।।

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 26

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Paths of Light and Darkness 23-26
1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 26

Bhgavatham sheds light

Shukla krishna gati hi jagatah shashvate mate I

Ekaya yati anavrittim anyaya avartate punah II sloka 26

शुक्ल कृष्ण गति हि जगतः शाश्वते मते I 

एकया यति अनावृत्तिं अन्यया आवर्तते पुनः I I  श्लोक 26

The bright and the dark, these paths are deemed to be the world's eternal paths; by the one a man goes,l not to return, by the other he returns again.

What is contained in the last 3 slokas is a matter of thought. The jivatmans transmigrating through death pass along two paths known as devayana & pitrayana.  They are described as the path of light and smoke respectively. The former is bright and the latter is dark. The one leads the soul to regions higher and the other keeps him lingering and lagging long behind. A literal meaning of these slokas leads us into ludicrous impossibility. Fire and light are held to take the departing soul upward. There is no difficulty whatsoever in creating this favourable environment to a dying soul. If this situation ensures an upward progress, ethical and spiritual endeavours become superfluous, which is absurd. It is further stated that he who dies in the day time progresses and he who dies at night lags behind. But day time ca easily created by a dying soul in these days by an aeroplane. This means that ones spiritual progress depends on the physical amenities he is able to command which is also absurd. The northern path of the sun is held auspicious  because of its warmth and brightness to those living in countries to the north of the equator.  Butt by air transport to Australia and South America during the southern path of the sun, a dying man on the northern hemisphere can be placed in a favourable situation for his taking to the path of light. The dark half of the moon is the only natural event which man cannot counteract. But recent report revolt against the belief that the exit of man from the earth during one fortnight aids his upward march and that the other hinders it. The attainments of the departing souls also do not warrant this position. Man having conquered time, space and causation to a great extent, these factors in nature cannot in anyway contribute to his taking to path of light or that of smoke. 

The two paths mentioned here are the allegorical expressions of the paths of knowledge and ignorance. The soul pursuing the path of knowledge gets progressively into the brilliance of atman. That other souls which is steeped in ignorance stagnates and deteriorates. Death is the indicator of the attainments of a soul in the span of a life. As a lamp brightens up just at the last moments of its becoming extinguished, a man pursuing the path of knowledge gets into the clarity of awareness while leaving the body. The intensity of the awareness is compared with fire, light, daytime, the bright half of the moon and the six months of the northern path of the sun, or more accurately the brighter path of the sun. Contrary to it, the darkness of the ignorance in the other man, becomes increasingly enshrouded as is mentioned here in. 

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 23-24-25

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The Paths of Light and Darkness 23-26

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 23

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 23

Yatra kale tu anavrittim chaiva yoginah I

Prayata yanti tam kalam vakshyami bharata rishabha II sloka 23

यत्र काले तु अनावृत्तिं चैव योगिनः I 
प्रयत यन्ति तं कालं वक्ष्यामि भारत ऋषभ I I श्लोक 23

Now I shall tell you, O best of Bharatas, the time in which the yogis depart never to return and also the time in which they depart to return.

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 24

Agnih jyotih ahah shuklah shad masah uttara ayanam I

Tatra prayatah gachanti brahma brahma vidah janah II sloka 24

अग्निः ज्योतिः अहः शुक्लः षड मासाः उत्तर अयनं I 
तत्र प्रयतः गछन्ति ब्रह्म ब्रह्म विदः जनः I I श्लोक 24

Fire, light, day-time, the bright half of the moon, and the six months of the northern path of the moon, and the six months of the northern path of the sun, then going forth, the knowers of Brahman go to Brahman.

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 25

Dhumah ratrih tatha krishnah shad masah dakshina ayanam I

Tatra chandra masam jyotih yogi prapya nivartate II sloka 25

धूमः रात्रिः तथा कृष्णः षड मासाः दक्षिणः अयनं I
तत्र चन्द्र मसं ज्योतिः योगी प्राप्य निवर्तते I I श्लोक 25

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 22

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Immortality 20-22

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 22

Purushah sa parah partha bhaktya labhyah tu ananya I

Yasya antah sthani bhutani yena sarvam idam tatam II sloka 22

पुरुषः स परः पार्थ भक्त्या लभ्यः तु अनन्यया I यस्य अन्तः स्थानि भूतानि येन सर्वं इदं ततं  I I श्लोक 22

That Supreme Purusha, O Partha, is attainable by unswerving devotion to Him alone within whom all beings dwell, by whom all this is pervaded.

Ananya bhakthi  is the devotion of non-separation. It is the outcome of the right understanding of the relationship between the jivatman  and the paramatman. They are interrelated in the way in which the sea and the waves are interrelated. The waves do not have any existence independent of the sea. Similarly jivatman  is no entity apart from paramatman. He who understands this fact cannot help having unswerving devotion to the Lord. When the individuality of the jivatman is forgotten in the absorption in the Lord, it is then the devotion of non-separation.

God is in all beings; but all beings are not in God.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 20 & 21

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, & Swami Adidevananda's translation of Ramanuja's Gita Bhashya, both  published by Ramakrishna Mission

Immortality 20-22

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 20

Parah tasmat tu bhavah anyah avyaktah avyaktat anatanah I

Yah sah sarveshu bhuteshu nashyastu na vinashyati II sloka 20

परः तस्मात तु भावः  अन्यः अव्यक्तः अव्यक्तात सनातनः
यः सः सर्वेषु भूतेषु नश्यत्सु न विनश्यति I I  श्लोक 20

There is however, another unmanifest being than this non-manifest entity, which is eternal; this is not destroyed when all the entities are destroyed.

 1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 21

Avyaktah aksharah iti uchatah tam ahuh paramam gatim I

Yam prapya na nivartante tad dhama paramam mama II sloka 21

अव्यक्तः अक्षरः इति उच्तः  तं आहुः परमां  गतिं I
यं प्राप्य न निवर्तन्ते तद धाम परमं  मम I I  श्लोक 21

This has been called unmanifest (Avyakta) and Impersihable (akshara). This they say is the highest goal. This is my highest abode, reaching which the selves do not return to samsara.

Brahman is this unmanifested reality. It is designated in this way because It is incomprehensible and inaccessible to the mind, intellect and senses. It is further designated as the Imperishable because of its being ever constant undergoing no modification whatsoever.

Prakriti is also called unmanifested when it is in pralaya or dissolution. It is then inaccessible to the mind, intellect and senses. But the difference between the two has to be borne in mind. Prakriti is ksharam, perishable while Brahman is aksharam, Imperishable. Beings involved in Prakriti continue to appear and disappear; beings that attain Brahman do not undergo these changes. They do not return. Brahman beig the highest and constant abode for beings, it is called teh Lord's supreme abode.

The way to attain this abode is given in the next sloka

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 19

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Brahma, the Creator's Standard of Time 17-19

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 19

Bhuta gramah sa evayam bhutva bhutva praliyate I

Ratri agame avashah partha prabhavati ahaha agame II sloka 19

भूत ग्रामः स एवायं भूत्वा भूत्वा प्रलीयते I 

रात्रि आगमे अवशः पार्थ प्रभवति अहः आगमे I I  श्लोक 19

This multitude of beings, coming forth again and again, merge, O Partha, inspite of themselves, at the appraoch of night, and remanifest themselves at the approach of the day.

Man's free will is a misnomer. Beyond a certain limit man has not got the freedom to keep awake or go to sleep. He is a helpless creature of his own mind given to the modifications of wakefulness and sleep. Much more helplessly than this, the multitude of beings are dragged into creation or the manifest state  when Brahma wakes up and they go into the unmanifested when he retires to sleep. The process of being revolved in this wheel of birth and death has to go on indefinitely, sometimes even through the life periods of a few Brahmas, until perfection is reached and mukti obtained.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 18

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Brahma, the Creator's Standard of Time 17-19

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 18

 Brahma on Nabhi kamalam

Avyakta vyaktayah sarvah prabhavanti ahah agame I

ratri agame praliyante tatra eva avyakta samjnake II sloka 18

अव्यक्त व्यक्तयः सर्वः प्रभवन्ति अहः आगमे I

रात्रि आगमे प्रलीयन्ते तत्र एव अव्यक्त संज्ञके II श्लोक 18

At the coming of the day all manifest beings proceed from the unmanifested, and at the coming of night they merge again in the same which is called the unmanifested.

The plan of nature is the same both in the microcosm and macrocosm. In accordance with it, when a jivatman goes to sleep,  the world projected from his mind gets withdrawn into it. The manifest and unmanifest states of his world are all related to the wakefulness or otherwise of his mind. Similarly the macro-cosmos comes into being when Brahma wakes up and it helplessly vanishes into the unmanifested state when he goes to sleep. His day and night function on a universal basis. Creation, preservation and destruction of the universe are all contained in the states of the mind of the Brahma. And this is an eternal cosmic play.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 17

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

Brahma, the Creator's Standard of Time 17-19

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 17

 Birth of Krsna

Sahasra yuga paryantam ahah yat brahmanah viduh I

Ratrim yuga sahasra antam te ahah ratra vidah janah II sloka 17

सहस्र युग पर्यन्तं अहः यत् ब्रह्मणः विदुः I
रात्रिं युग  सहस्र अन्तां  ते अहः रात्र विदः जनाः I I  श्लोक 17

Those who know the day of Brahma lasts a thousand yugas and that his night lasts a thousand yugas, they are the knower of day and night.

The part that time plays in the lives of beings is a factor worth studying. There are creatures within our ken, that complete their career and fulfil themselves in the course of a few days and weeks. The question of want of time does not arise in their  cases.

Brahma the creator is also a jivatman  having cosmic function to fulfil  and wending his way towards mukti.  That purusha who attains prakriti-laya or the universal power and efficiency in a previous kalpa or cycle, becomes Brahma in a succeeding cycle. Countless eons of ours put together form a day to Brahma and a similar expanse of time, his night. That way Brahma has his day and night, his own months and years and his own full span of life. Our understanding staggers in conceiving his life time. It expands into infinity, so to say. Still Brahma, the creator also has his wheel of birth and death and emancipation too from that wheel. He gets into krama-mukti  after his span of life, vacating his place for the succeeding Brahma. Those of us who understand what is meant by the wheel of time, the wheel of birth and death and emancipation from this relativity. This intellectual grasp is an aid for our seeking mukti  from the wheel of birth and death.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 16

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The State of Non-Return -14-16 

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 16

A brahmabhuvanat lokah punah avartinah arjuna I

Mam upetya tu kaunteya punah janma na vidyate II sloka 16

अ ब्रह्म भुवनात लोकः पुनः अवर्तिनः अर्जुना I 

मां उपेत्य तु कौन्तेय पुनः जन्म न विद्यते II श्लोक 16

All worlds including that of Brahma are subject to return, O Arjuna; but on reaching me, O son of Kunti, there is no rebirth.

 Different planes of existence are known as the different worlds, the highest among them being the brahma loka. But all these worlds are subject to mutation and repitition, because of their being under the sway of time, space and causation. While the beings in these worlds are compelled by their karma to be reborn, only those who go t brahma loka have two alternatives. The liberation seekers among them work for it in the highest region and gain krama mukti or progressive liberation when the entire universe dissolves in pralaya. But the enjoyment seekers among them are forced by their karma to take new births. 

When the boiled paddy is sown in the field it sprouts not. Even so, when a perfected person puts away the body, he is not born again

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 15

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The State of Non-Return -14-16 

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 15

Vaikuntanathar

Mam upetya punah janma dukha alayam ashashvatam I

Napnuvanti maha atmanah samsiddhim paramam gatah II sloka 15

मां उपेत्य पुनः जन्म दुःख आलयं अशाश्वतम I 
नप्नुवन्ति महा आत्मनः संसिद्धिं परमां गतः I I श्लोक 15

Having come to me, the great souls are no more subjct to rebirth, which is transitory and the abode of pain; For they have reached the highest perfection. 

 Man gets whatever he has made himself worthy of. The Lord gives himself over to the devotee worthy of him; and there is no gain greater than this. Having gained god, the devotee is in external beatitude. The wheel of birth and death does not touch him any more. 

The difference between the wheel of birth and death and the final beatitude is explained in the next sloka.

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 14

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

The State of Non-Return -14-16 

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 14

Ananya chetah satatam yah mam smarati nityasah I

Tasyaham sulabah partha nitya yuktasya yoginah II sloka 14

अनन्य चेतः सततं यः मम स्मरति नित्यशः I
तस्याहं सुलभाः पार्थ नित्य युक्तस्य योगिनः I I श्लोक 14

I am easily attainable, O Partha, by that steadfast yogi, who constantly remembers me daily and thinks of nothing else.

Just as material wealth gets added only to those who already own it, so the grace of the Lord is ever on the increase to those yogis who have made themselves worthy of it. The Lord is ever available to those who seek him. It is the ignorant man that alienates himself from the Lord.

When we take one stride towards the Lord, he takes ten strides towards us.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 12 & 13

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

How the Yogi Relinquishes the Body 9-13

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 12

Jadabharathar thinking of his deer while dying

Sarva dwarani samyamya manah hridi nirudhya cha I

Murdhin adhaya atmanah pranam asthitah yoga dharanam II sloka 12

सर्व द्वाराणि संयम्य मनः हृदि निरुध्य च I 
मुर्धिन् आधाय आत्मनः प्राणां आस्थितः योग धारणं I I श्लोक 12

Aum iti eka aksharam brahma vyaharan mam anusmaran I

Yah prayati tyajan deham sah yati paramam gatim II sloka 13

ओम् इति एक अक्षरं ब्रह्म व्याहरन मां अनुस्मरन् I यः प्रयाति त्यजन् देहं सः यति परमां गतिं I I श्लोक 13

All the gates of the body closed, the mind confined within the heart, having fixed his life energy in the head, engaged in firm yoga; uttering the one-syllabled 'Om', Brahman, thinking of Me, he who departs, leaving the body, attains the Supreme Goal.

This is how the yogi brings his embodied existence to an end. As the river enters the ocean, the individual consciousness of the yogi merges in the cosmic consciousness, which is Brahman. The activities of the body and the senses all cease, as when going to sleep. As a bird turns to a tree to roost, the mind of the yogi settled in his heart, at the time of death. Contrary to this, the mind of the worldly wanders woefully on mundane things. Cold spreads all over the body as the prana  leaves it. As a traveller goes to a vehicle station, the prana goes to the head. for this reason the yogi's head is the last region from which the warmth vanishes. It is yogadharana for the mid to be fixed in iswara at the time of departure.  The sound vibration "Aum" persists then. The spiritual content  of this vibration is experienced as Infinite Bliss and Brilliance of the Pure Consciousness. This Brahmanirvanam  is the Supreme goal attained by the yogi. 

The formative thought that dominates the mind of the one who leaves the body, is the factor that governs and contributes to the next birth of that individual. Spiritual discipline is therefore imperative to one and all. The devotee of the Lord is ever immersed in the thought of God. Being firmly fixed in it, he reaches the Lord on giving up the body.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 11

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

How the Yogi Relinquishes the Body 9-13

1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 11

Naimisaranyam

Yadaksharam veda vedah vadanti vishanti yad yatayah veetaragah I

Yad icchantah brahmacharyam  charanti tatte padam sangrahena pravakshaye II sloka 11

That which the knowers of veda call the Imperishable, and into which enter the sanyasins, self controlled and freed from attachment, and desiring which they lead a life of continence, that I shall declare to you with all brevity.

The knowers of the veda state that the Imperishable Brahman is the substratum of the perishing universe. Sanyasins are they who are not tainted by worldly desires and who live a life of rigid continence. 

Through Brahmacharya or continence the physical energy in man gets converted into spiritual energy. The faculty of understanding gets keen thereby. Intuition is the outcome of that exalted discipline.

He who wants to become spiritual should not even look at  lustfully at the picture of the woman.  Spirituality is not where the lust is. The sadhaka established in brahmacharya  develops a faculty known as the medha  which promotes his spiritual knowledge

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Sloka 9 & 10

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission

How the Yogi Relinquishes the Body 9-13
1 Gita Sloka  every day - Chapter 8 - Akshara Brahma Yoga - Sloka 9 & 10

Kavim puranam anushasa itaram anoh aniyasam anusmaret yah I

Sarvasya dhataram achintya rupam aditya varnam tamasah parastat II sloka 9

Prayana kale manasa chalena bhaktya yuktah yoga balena cha eva I

Sarvasya madhye pranam aveshya samyak sah tam param purusham upaiti divyam II sloka 10

The Omniscient, the Ancient, the Ruler, minuter than the atom, the supporter of all, of form inconceivable, effulgent like the sun, and beyond all darkness; he who meditates on this resplendent, supreme purusha, at the time of death, with a steady mind, devotion and strength of yoga, well fixing the entire prana in the middle of the eyebrows, he reaches him.

These are the fit states of the mind and prana  or life energy, when the yogi finally renounces the body and re-enters Brahma-nirvanam.  Constant practise or abhyasa- yoga  is the sure means of achieving this sublime end.  The eight-fold glory of God has to be deeply meditated  on daily so that the mind and intellect be cast permanently in that divine mould. The eight super -mundane distinctions of Iswara are:

Kavi -  The Omniscient. One can discern the presence of intelligence as the background of the functioning of the entire cosmos.The personal intelligence of all beings is derived from this cosmic intelligence. Attuning one's personal understanding to this pure consciousness is meditation.

Purana - the Ancient One of the entire cosmos. Everyth  Prior to him there is nothing. The original stuff of everything sentient and insentient is He.

Anusasita - the Ruler.  He designs the structure and carries out the working of the entire cosmos. Everything is included in His regime.

Sarvasya Dhata - He who is the support of all. As the ocean is the support of the waves that have come of it, so is the Brahman the support of the universe that has come of it. 

Achintyarupa - What is incomprehensible to the unrefined mind.  It can be grasped only to the extent the mind gets purified.

Adityavarna - Is effulgence of the sun which is ever the same. The sun never rises nor sets though it seems so to us., in relation with the revolving earth. Parmatman undergoes no modification even as the sun does not. 

Tamasah is the state of Paramatman being supremely above the darkness of ignorance exactly as the sun is not affected by a patch of cloud seeming to hide it. The effulgence of the Iswara is ever itself, untouched by prakriti.

Achala-manas, bhakthi, yoga balam -  these 3 divine gifts are inter-related. The mind that does not waver for any reason whatsoever, but is steady in its godly pursuit, is endowed with the first gift. As it grows in purity, devotion which is the second gift spontaneously manifests in the sadhaka. The practice of yoga being a part and parcel of his life, he steadily rises in spiritual stature. The physical, mental and moral strength accruing from it stands him in good stead. He evolves into a sterling personality.

A man endowed with spiritual strength is fully equipped for the battle of life. Knotty problems of life are all solved by him as a matter of course. Death is no terror to him. He puts it on par with life and fears both with the same equanimity. The yogi is ever himself., both in life and death.

Prana or life energy of the ordinary man leaves the body at death through the apertures. But it goes out differently when the yogi departs from the body. It gets concentrated between the eyebrows and exits through the skull. This last event is also the outcome of the strength of yoga.