With commentry by Swami Shivananda
Author: Krishna
The Bhagavad Gita, often called the "Song of God," is a 700-verse sacred Hindu scripture embedded within the ancient Indian epic, the Mahabharata. It is a philosophical dialogue between the warrior Arjuna and his charioteer, the god Krishna, offering profound guidance on duty, ethics, and spiritual liberation.
Chapter 8: Akshara Brahma Yoga
The Yoga of the Eternal Godhead
Verse #1
अनन्यचेताः सततं यः माम् स्मरति नित्यशः |
तस्य अहम् सुलभः पार्थ नित्ययुक्तस्य योगिनः ||
ananyacetāḥ satataṃ yaḥ mām smarati nityaśaḥ | tasya aham sulabhaḥ pārtha nityayuktasya yoginaḥ ||
ananyaceta satata ya mam smarati nityasa | tasya aham sulabha partha nityayuktasya yogina ||
I am easily attainable by that ever-steadfast YOGI who constantly remembers Me daily, not thinking of anything else, O Partha.
Verse #2
अर्जुन उवाच किं तत् ब्रह्म किम् |
अध्यात्मम् किं कर्म पुरुषोत्तम अधिभूतम् च |
किं प्रोक्तम् अधिदैवम् किम् उच्यते ||
arjuna uvāca kiṃ tat brahma kim | adhyātmam kiṃ karma puruṣottama adhibhūtaṃ ca | kiṃ proktam adhidaivaṃ kim ucyate ||
arjuna uvaca ki tat brahma kim | adhyatmam ki karma purusottama adhibhuta ca | ki proktam adhidaiva kim ucyate ||
Arjuna said: What is that BRAHMAN? What is the ADHYATMA ? What is action ? O best among men, what is declared to be the ADHIBHUTA? And what is ADHIDAIVA said to be?
Verse #3
अधियज्ञः कथं कः अत्र देहे अस्मिन् मधुसूदन |
प्रयाणकाले च कथं ज्ञेयः असि नियतात्मभिः ||
adhiyajñaḥ kathaṃ kaḥ atra dehe asmin madhusūdana | prayāṇakāle ca kathaṃ jñeyaḥ asi niyatātmabhiḥ ||
adhiyajna katha ka atra dehe asmin madhusudana | prayanakale ca katha jneya asi niyatatmabhi ||
Who, and how, is ADHIYAJNA here in this body, O destroyer of Madhu? And how, at the time of death, are you to be known by the self-controlled?
Verse #4
श्रीभगवानुवाच अक्षरं ब्रह्म |
परमं स्वभावः अध्यात्मम् उच्यते |
भूतभावोद्भवकरः विसर्गः कर्मसंज्ञितः ||
śrībhagavānuvāca akṣaram brahma | paramaṃ svabhāvaḥ adhyātmam ucyate | bhūtabhāvodbhavakaraḥ visargaḥ karmasaṃjñitaḥ ||
sribhagavanuvaca aksaram brahma | parama svabhava adhyatmam ucyate | bhutabhavodbhavakara visarga karmasajnita ||
The Blessed Lord said: 3 . BRAHMAN is Imperishable, the Supreme; His essential nature is called Self-knowledge, the creative force that causes beings to spring forth into manifestation is called work.
Verse #5
अधिभूतं क्षरः भावः पुरुषः च अधिदैवतम् अधियज्ञः |
अहम् एव अत्र देहे देहभृताम् वर ||
adhibhūtam kṣaraḥ bhāvaḥ puruṣaḥ ca adhidaivatam adhiyajñaḥ | aham eva atra dehe dehabhṛtām vara ||
adhibhutam ksara bhava purusa ca adhidaivatam adhiyajna | aham eva atra dehe dehabhtam vara ||
ADHIBHUTA (or elements) constitutes My perishable nature, and the Indweller (or the essence) is the ADHIDAIVATA; I alone am the ADHIYAJNA here, in this body, O best of the embodied.
Verse #6
अन्तकाले च माम् एव स्मरन् मुक्त्वा कलेवरम् यः |
प्रयाति स मद्भावम् याति न अस्ति अत्र संशयः ||
antakāle ca mām eva smaran muktvā kalevaram yaḥ | prayāti sa madbhāvam yāti na asti atra saṃśayaḥ ||
antakale ca mam eva smaran muktva kalevaram ya | prayati sa madbhavam yati na asti atra sasaya ||
And whosoever, leaving the body, goes forth remembering Me alone, at the time of his death, he attains My being; there is no doubt about this.
Verse #7
यं यं वा अपि स्मरन् भावं त्यजति अन्ते |
कलेवरम् तम् तम् एव एति कौन्तेय सदा तद्भावभावितः ||
yaṃ yaṃ vā api smaran bhāvaṃ tyajati ante | kalevaram tam tam eva eti kaunteya sadā tadbhāvabhāvitaḥ ||
ya ya va api smaran bhava tyajati ante | kalevaram tam tam eva eti kaunteya sada tadbhavabhavita ||
Whosoever, at the end, leaves the body, thinking of any being, to that being only he goes, O Kaunteya (O son of Kunti) , because of his constant thought of that being.
Verse #8
तस्मात् सर्वेषु कालेषु माम् अनुस्मर युध्य च |
मयि अर्पित मनोबुद्धिः माम् एव एष्यसि असंशयम् ||
tasmāt sarveṣu kāleṣu mām anusmara yudhya ca | mayi arpita manobuddhiḥ mām eva eṣyasi asaṃśayam ||
tasmat sarvesu kalesu mam anusmara yudhya ca | mayi arpita manobuddhi mam eva esyasi asasayam ||
Therefore, at all times, remember Me, and fight, with mind and intellect fixed (or absorbed) in Me; you shall doubtless come to Me alone.
Verse #9
अभ्यासयोगयुक्तेन चेतसा न अन्यगामिना परमं |
पुरुषं दिव्यं याति पार्थ अनुचिन्तयन् ||
abhyāsayogayuktena cetasā na anyagāminā paramaṃ | puruṣaṃ divyaṃ yāti pārtha anucintayan ||
abhyasayogayuktena cetasa na anyagamina parama | purusa divya yati partha anucintayan ||
With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating on the Supreme PURUSHA, the Resplendent, O Partha, he goes (to Him) .
Verse #10
कविं पुराणम् अनुशासितारम् |
अणोः अणीयांसम् अनुस्मरेत् |
यः सर्वस्य धातारम् अचिन्त्यरूपम् |
आदित्यवर्णम् तमसः परस्तात् ||
kavim purāṇam anuśāsitāram | aṇoḥ aṇīyāṃsam anusmaret | yaḥ sarvasya dhātāram acintyarūpam | ādityavarṇam tamasaḥ parastāt ||
kavim puranam anusasitaram | ano aniyasam anusmaret | ya sarvasya dhataram acintyarupam | adityavarnam tamasa parastat ||
Whosoever, meditates upon the Omniscient, the Ancient, the Ruler (of the whole world) , minuter than the atom, the Supporter of all, of Form inconceivable, Effulgent like the Sun and beyond the darkness (of ignorance) . . .
Verse #11
प्रयाणकाले मनसा अचलेन भक्त्या युक्तः |
योगबलेन च एव भ्रुवोः मध्ये |
प्राणम् आवेश्य सम्यक् सः तम् |
परम् पुरुषम् उपैति दिव्यम् ||
prayāṇakāle manasā acalena bhaktyā yuktaḥ | yogabalena ca eva bhruvoḥ madhye | prāṇam āveśya samyak saḥ tam | param puruṣam upaiti divyam ||
prayanakale manasa acalena bhaktya yukta | yogabalena ca eva bhruvo madhye | pranam avesya samyak sa tam | param purusam upaiti divyam ||
At the time of death, with an unshaken mind full of devotion, by the power of YOGA fixing the whole PRANA (breath) between the two eyebrows, he (the seeker) reaches the Supreme Resplendent PURUSHA.
Verse #12
यत् अक्षरम् वेदविदः वदन्ति |
विशन्ति यत् यतयः वीतरागाः |
यत् इच्छन्तः ब्रह्मचर्यम् चरन्ति तत् |
ते पदं सङ्ग्रहेण प्रवक्ष्ये ||
yat akṣaram vedavidaḥ vadanti | viśanti yat yatayaḥ vītarāgāḥ | yat icchantaḥ brahmacaryam caranti tat | te padaṃ saṅgraheṇa pravakṣye ||
yat aksaram vedavida vadanti | visanti yat yataya vitaraga | yat icchanta brahmacaryam caranti tat | te pada sangrahena pravaksye ||
That which is declared Imperishable by the VEDA -knowers; That into which, the self-controlled and desire-freed enter; That desiring which BRAHMCHARYA is practised --- That Goal I will declare to thee in brief.
Verse #13
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च |
मूर्ध्नि आधाय आत्मनः प्राणम् आस्थितः योगधारणाम् ||
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca | mūrdhni ādhāya ātmanaḥ prāṇam āsthitaḥ yogadhāraṇām ||
sarvadvarani sayamya mano hdi nirudhya ca | murdhni adhaya atmana pranam asthita yogadharanam ||
Having closed all the gates, having confined the mind in the heart, having fixed the life-breath in the head engaged in the practice of concentration,
Verse #14
ओम् इति एकाक्षरं ब्रह्म व्याहरन् माम् अनुस्मरन् यः |
प्रयाति त्यजन् देहं स याति परमां गतिम् ||
om ekākṣaram brahma vyāharan mām anusmaran yaḥ | prayāti tyajan deham sa yāti paramāṃ gatim ||
om ekaksaram brahma vyaharan mam anusmaran ya | prayati tyajan deham sa yati parama gatim ||
Uttering the one-syllabled OM --- the (symbol of) BRAHMAN --- and remembering Me, he who departs, leaving the body, attains the Supreme Goal.
Verse #15
माम् उपेत्य पुनः जन्म दुःखालयम् अशाश्वतम् |
न आप्नुवन्ति महात्मानः संसिद्धिम् परमाम् गताः ||
mām upetya punaḥ janma duḥkhālayam aśāśvatam | na āpnuvanti mahātmānaḥ saṃsiddhim paramām gatāḥ ||
mam upetya puna janma dukhalayam asasvatam | na apnuvanti mahatmana sasiddhim paramam gata ||
Having attained Me, these MAHATMAS (great souls) do not again take birth, which is the house of pain and is non-eternal, they having reached the Highest Perfection , MOKSHA.
Verse #16
आब्रह्मभुवनात् लोकाः पुनरावर्तिनः अर्जुन माम् उपेत्य |
तु कौन्तेय पुनर्जन्म न विद्यते ||
ābrahmabhuvanāt lokāḥ punarāvartinaḥ arjuna mām upetya | tu kaunteya punarjanma na vidyate ||
abrahmabhuvanat loka punaravartina arjuna mam upetya | tu kaunteya punarjanma na vidyate ||
Worlds upto the world-of -BRAHMAJI are subject to rebirth O Arjuna; but he who reaches Me O Kaunteya has no birth.
Verse #17
सहस्रयुगपर्यन्तम् अहः यत् ब्रह्मणः विदुः |
रात्रिम् युगसहस्रान्ताम् ते अहोरात्रविदः जनाः ||
sahasrayugaparyantam ahaḥ yat brahmaṇaḥ viduḥ | rātrim yugasahasrāntām te ahorātravidaḥ janāḥ ||
sahasrayugaparyantam aha yat brahmana vidu | ratrim yugasahasrantam te ahoratravida jana ||
Those people who know (the length of) the day- of-BRAHMA which ends in a thousand YUGAS (aeons) , and the night which (also) ends in a thousand YUGAS (aeons) , they know day-and-night.
Verse #18
अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्ति अहरागमे |
रात्र्यागमे प्रलीयन्ते तत्र एव अव्यक्तसंज्ञके ||
avyaktād vyaktayaḥ sarvāḥ prabhavanti aharāgame | rātryāgame pralīyante tatra eva avyaktasaṃjñake ||
avyaktad vyaktaya sarva prabhavanti aharagame | ratryagame praliyante tatra eva avyaktasajnake ||
From the unmanifested all the manifested proceed at the coming of the day; at the coming of night they dissolve verily in that alone which is called the unmanifest.
Verse #19
भूतग्रामः स एव अयम् भूत्वा भूत्वा |
प्रलीयते रात्र्यागमे अवशः पार्थ प्रभवति अहरागमे ||
bhūtagrāmaḥ sa eva ayam bhūtvā bhūtvā | pralīyate rātryāgame avaśaḥ pārtha prabhavati aharāgame ||
bhutagrama sa eva ayam bhutva bhutva | praliyate ratryagame avasa partha prabhavati aharagame ||
This same multiple of beings are being born again and again, and are dissolved (into the unmanifest); helplessly, O Partha, at the coming of night and they come forth again at the coming of day.
Verse #20
परः तस्मात् तु भावः अन्यः अव्यक्तः अव्यक्तात् सनातनः |
यः सः सर्वेषु भूतेषु नश्यत्सु न विनश्यति ||
paraḥ tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ | yaḥ saḥ sarveṣu bhūteṣu naśyatsu na vinaśyati ||
para tasmat tu bhava anya avyakta avyaktat sanatana | ya sa sarvesu bhutesu nasyatsu na vinasyati ||
But verily there exists, higher than that unmanifest (AVYAKTA) , another Unmanifested, which is Eternal, which is not destroyed when all beings are destroyed.
Verse #21
अव्यक्तः अक्षरः इति उक्तः तम् आहुः परमाम् गतिम् |
यम् प्राप्य न निवर्तन्ते तत् धाम परमम् मम ||
avyaktaḥ akṣaraḥ uktaḥ tam āhuḥ paramām gatim | yam prāpya na nivartante tat dhāma paramam mama ||
avyakta aksara ukta tam ahu paramam gatim | yam prapya na nivartante tat dhama paramam mama ||
That which is called the Unmanifest and the Imperishable, that, they say is the Highest Goal (path) . They who reach It never again return. That is My highest abode (state) .
Verse #22
पुरुषः स परः पार्थ भक्त्या लभ्यः तु अनन्यया |
यस्मिन् अन्तःस्थानि भूतानि येन सर्वम् इदम् ततम् ||
puruṣaḥ sa paraḥ pārtha bhaktyā labhyaḥ tu ananyayā | yasmin antaḥsthāni bhūtāni yena sarvam idam tatam ||
purusa sa para partha bhaktya labhya tu ananyaya | yasmin antasthani bhutani yena sarvam idam tatam ||
That Highest PURUSHA , O Partha, is attainable by unswerving devotion to Him alone, within whom all beings dwell, by whom all this is pervaded.
Verse #23
यत्र काले तु अनावृत्तिम् आवृत्तिं च एव |
योगिनः प्रयाताः यान्ति तं कालं वक्ष्यामि भरतर्षभ ||
yatra kāle tu anāvṛttim āvṛttiṃ ca eva | yoginaḥ prayātāḥ yānti taṃ kālaṃ vakṣyāmi bharatarṣabha ||
yatra kale tu anavttim avtti ca eva | yogina prayata yanti ta kala vaksyami bharatarsabha ||
Now at what time (path) departing, YOGINS go, never to return, as also to return, that time (path) , I will tell you, O Chief of Bharatas.
Verse #24
अग्निः ज्योतिः अहः शुक्लः षण्मासाः उत्तरायणम् |
तत्र प्रयाताः गच्छन्ति ब्रह्म ब्रह्मविदः जनाः ||
agniḥ jyotiḥ ahaḥ śuklaḥ ṣaṇmāsāḥ uttarāyaṇam | tatra prayātāḥ gacchanti brahma brahmavidaḥ janāḥ ||
agni jyoti aha sukla sanmasa uttarayanam | tatra prayata gacchanti brahma brahmavida jana ||
Fire, light, day-time, the bright fortnight, the six months of the northern solstice; following this path, men who know BRAHMAN go to BRAHMAN.
Verse #25
धूमः रात्रिः तथा कृष्णः षण्मासाः दक्षिणायनम् |
तत्र चान्द्रमसम् ज्योतिः योगी प्राप्य निवर्तते ||
dhūmaḥ rātriḥ tathā kṛṣṇaḥ ṣaṇmāsāḥ dakṣiṇāyanam | tatra cāndramasam jyotiḥ yogī prāpya nivartate ||
dhuma ratri tatha ksna sanmasa daksinayanam | tatra candramasam jyoti yogi prapya nivartate ||
Smoke, night-time, the dark fortnight, also six months of the southern solstice, attaining by these to the Moon, the lunar light, the YOGI returns.
Verse #26
शुक्लकृष्णे गती हि एते जगतः शाश्वते मते |
एकया याति अनावृत्तिम् अन्यया आवर्तते पुनः ||
śuklakṛṣṇe gatī hi ete jagataḥ śāśvate mate | ekayā yāti anāvṛttim anyayā āvartate punaḥ ||
suklaksne gati hi ete jagata sasvate mate | ekaya yati anavttim anyaya avartate puna ||
The Path of Light and the Path of Darkness available for the world are verily thought to be both eternal; by the one, the Path of Light a man goes to return not; by the other, the Path of Darkness he returns again.
Verse #27
न एते सृती पार्थ जानन् योगी मुह्यति |
कश्चन तस्मात् सर्वेषु कालेषु योगयुक्तः भव अर्जुन ||
na ete sṛtī pārtha jānan yogī muhyati | kaścana tasmāt sarveṣu kāleṣu yogayuktaḥ bhava arjuna ||
na ete sti partha janan yogi muhyati | kascana tasmat sarvesu kalesu yogayukta bhava arjuna ||
Knowing these paths, O Partha, no YOGIN is deluded; therefore, at all times be steadfast in YOGA , O Arjuna.
Verse #28
वेदेषु |
यज्ञेषु |
तपःसु |
च |
एव |
दानेषु |
यत् पुण्यफलं प्रदिष्टम् अत्येति तत् सर्वम् इदं विदित्वा योगी परं स्थानम् उपैति च आद्यम् ||
vedeṣu | yajñeṣu | tapaḥsu | ca | eva | dāneṣu | yat puṇyaphalaṃ pradiṣṭam atyeti tat sarvam idaṃ viditvā yogī paraṃ sthānam upaiti ca ādyam ||
vedesu | yajnesu | tapasu | ca | eva | danesu | yat punyaphala pradistam atyeti tat sarvam ida viditva yogi para sthanam upaiti ca adyam ||
Whether fruit of merit is declared (in the scriptures) as springing up from study of the VEDAS, from performance of sacrifices, from practice of austerities, and from charity --- beyond all these goes the YOGIN, who having known this (the two paths ) attains to the Supreme, Primeval (Essence) .<br><br>Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighth discourse entitled "The Yoga of the Imperishable Absolute."