Bagavad Gita - Akshara Brhma Yoga

In this chapter Bagavan beautifully describes how an Athma Gnani, who has realized the Self (Jeevan Muktha) merges into that Brahman, immediately after the departure of the Soul.  This is so interesting, where Bagavan gives us the message  like a fruit, which is hidden in the leaves. So, only the wise ones will get the actual message of the Lord (while others find bliss in ignorance). True Bakthy, surrender to Lord, Self Realization etc..a re all inseparable from each others.

The beauty here is that, Bagavan declares three different kinds of Moksha where one remembers God at the time of death and attains punya lokams, II - one has the pranam in between the eye brews in Agna Chakram - attains the Lord with Sameepyam, Saroopyam etc..  and III - one who has realized the Self, who has the prana in the head (Sahasraara) theus merges into that Nirguna Brahman and becomes inseparable with that Brahman and thus becomes a Brahmika Bhuta. While the first two forms of moksha are transient in the fact that, they stay in a temporary transit center, and the Saguna form of the Lord(s), whom they have worshiped will merge those Souls into that Brahmam at the end of Maha pralayam, attaining the Brahman may not be possible for those Jeevans, who haven't attained complete wisdom of the Self.

antakāle ca mām eva smaran muktvā kalevaram
yaḥ prayāti sa madbhāvaṃ yāti nāsty atra saṃśayaḥ

Exp: One, who remembers Me (Lord) at the time of their departure of the Soul ascends and attains the nature of God (Krishna) and there's no doubt about this.

yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram
taṃ tam evaiti kaunteya sadā tadbhāvabhāvitaḥ 8.6

Exp: What ever one thins about at he time of his/ her death is what one becomes in the next birth.

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
mayy arpitamanobuddhir mām evaiṣyasy asaṃśayaḥ 8.7

Exp: So, Bagavan asks Arjuna (and all of us) to surrender our mind and intellect to him and do our duties, which would take us to the Lord without any doubt.

prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva
bhruvor madhye prāṇam āveśya samyak sa taṃ paraṃ puruṣam upaiti divyam 8.10

Exp: At the time of final journey, one who has and un-deviated mind, who is filled with devotion to Lord, and with the furit of the (bakthy) yogas, if the prana or the vital air rises in between the eye-brews, then that Soul reaches Pramama Purusha permanently.

sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca
mūrdhny ādhāyātmanaḥ prāṇam āsthito yogadhāraṇām 8.12

Desc:  Concealing all the openings/ senses and withdrawing one's mind into one's heart, with the prana or vital air fixed in the Murdha or head, one unites one's Self Consciousness into that Brahman or the Ultimate consciousness (and becomes Brahmiak Bhuta).

om ity ekākṣaraṃ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṃ sa yāti paramāṃ gatim 8.13

Desc: Bagavan here directly quotes the statement from Mandukya Upanishad. He thus declares that, one who chants the Omkaram, with their minds established in Lord attains the prama gati or the Brahma Sayujyam.

avyaktokṣara ity uktas tam āhuḥ paramāṃ gatim
yaṃ prāpya na nivartante tad dhāma paramaṃ mama 8.21

Desc: Bagavan here makes direct reference to Nirguna Brahman - Avyakta - impersonal, Akshra - indestructible, is the true nature of the Self, and thus who ever attained that state never return to this state of materialistic existence.

agnir jotir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
tatra prayātā gacchanti brahma brahmavido janāḥ
8.24

Desc: Bagavan here delcares that one who is a Brahma Gnaani (Brahma vid)passes this world by fire, light, day time, Shukla paksham, 6 months of Utharayanam, will all reach the Brahmam.

dhūmo rātris tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam
tatra cāndramasaṃ jyotir yogī prāpya nivartate 8.25

Desc: One who passes away in darkness, smoke, night time, krishna paksha, dakshinayanam and who is a Yogi reaches the worlds of Chandra, and thus return back to this world.

vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇyaphalaṃ pradiṣṭam
atyeti tat sarvam idaṃ viditvā yogī paraṃ sthānam upaiti cādyam 8.28 

Desc: A yogi, who has read Vedas, performed yagnas, penances etc.. , dhanas and one who has the merit of the virtuous deeds transcends all of them and attains the Supreme abode.

Bagavad Gita - Sankya Yoga

Bagavad Gita - Sank ya Yoga

Although we have lots of resources and preaching available , we never bother to learn them when we are in good health and always think, that we can do all that after 70 years. After one is 70 years, he'she becomes sick with various diseases like diabetes etc..and never gets time for Athma Vicharam. So let's awake now and start turning our vision inwards and follow the preaching of Geethachaarya.

In the following verses, Bagavan advises the samasaris , not to lament for the loss of a mortal body, for the Soul, which is embodied in that mortal shareeram is what is permanent.

Bagavan says:

vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naroparāṇi
tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī 2.20

Desc: Like how one changes clothes and wears new ones, the "Athma" or the soul would leave one's body and effortlessly enter another body (based on one's Karma  - good/bad deeds).

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
na cainaṃ kledayanty āpo na śoṣayati mārutaḥ 2.23

Desc: The Athma or Souls is in-destructible - it cant be attacked by weapons, not burnt by fire,not be downed by water and neither be dried up by air. (Unlike the body, which is made up of the 5 elements of nature, the Athma or the Self is indestructible). So, we have to understand that, these karmas, which  are done are only to the  "body" of the dead, as that Athma might have reached a different world based on it's karmas.

avyaktoyam acintyoyam avikaryoyam ucyate
tasmād evaṃ viditvainaṃ nānuśocitum arhasi 2.25

Desc: Bagavan here explains us very clearly the nature of the Athma or Self based on the Upanishads. Although we associate the Athma to the mortal body, due to illusion or Maya, we never realize the true nature of the Self as preached by Bagavan. Bagavan says that, the Soul is avyaktam - impersonal (devoid of the mind/senses), inconceivable, immutable and thus it's not appropriate for one (Arjuna) to lament (for the loss of a mortal body of one's relative etc.)

jātasya hi dhruvo mṛtyur dhruvaṃ janma mṛtasya ca
tasmād aparihāryerthe na tvaṃ śocitum arhasi 2.27

Desc: Bagavan here very beautifully describes the science of birth/death to his disciple Arjuna. For all the creatures, which are born, death is confirmed while birth is confirmed for all the ones whoa re dead. While that's the case, what's the point in lamenting? This acts as a direct answer to our questions/ laments etc.. when our dear/near is dead.


Sarva Krishnarpanam Asthu