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