File manager

Depending on the timing (kālaṁ) of departure (prayātā) from the body, a yogi may (āvṛttiṁ) or may not (anāvṛttim) come back to this world. (BG 8.23) One who knows Brahman (brahma-vido janāḥ), or the jñāna yogis go (gacchanti) to the Brahman platform (brahma) if they depart (prayātā) during fire (agnir), light (jyotir), day (ahaḥ), waxing moon (śuklaḥ), and the six months when the sun travels in the north (ṣaṇ-māsā uttarāyaṇam). (BG 8.24) However, if the yogis depart during smoke (dhūmo), night (rātris), waning moon (kṛṣṇaḥ), and (tathā) the six months when the sun travels in the south (ṣaṇ-māsā dakṣiṇāyanam), they, upon reaching (prāpya) the light of the moon (cāndramasaṁ jyotir), come back to the material world (nivartate). (BG 8.25)

According to Vedic opinion (śāśvate mate), there are two ways of passing (gatī) from this world – one in light (śukla) and the other in darkness (kṛṣṇe). When one passes in light, one does not come back (anāvṛttim); but when one passes in darkness, one returns (āvartate punaḥ). (BG 8.26) Knowing (sṛtī) these two paths, a yogi is never (na kaścana) bewildered (muhyati). Therefore (tasmāt), Krishna advises Arjuna to be linked in devotional yoga (yoga-yukto) at all times (sarveṣu kāleṣu). (BG 8.27) Knowing all this (tat sarvam idaṁ viditvā), such a devotional yogi surpasses (atyeti) whatever auspicious fruit is indicated in the Vedas (vedeṣu) in sacrifices (yajñeṣu), in austerities (tapaḥsu), and in charity (dāneṣu), and comes (upaiti) to the supreme (paraṁ), original (ādyam) abode (sthānam). (BG 8.28)

In this section, we can observe a stark contrast between the prospect of a jñāna yogi and a bhakti yogi. The jñāna yogis need to get the time of departure right for success, while the bhakti yogis do not need to worry about these complications but instead, need to simply cultivate a high quality of remembrance by adopting a proper lifestyle so that they can remember Krishna at the time of death. Therefore, Krishna states (in BG 8.14) that He is easy to obtain (su-labhaḥ) for the bhakti yogis because they are exclusively (ananya-cetāḥ), constantly (satataṁ), and regularly (nityaśaḥ) engaged (nitya-yuktasya yoginaḥ) in remembering Krishna.

For how long does this material world exist? It exists for the duration of a day of Lord Brahma (BG 8.18), which is 1000 times the cycle of 4 millennia (sahasra-yuga-paryantam). (BG 8.17) Upon a simple calculation, this comes out to be 4.32 billion years. At the beginning of Lord Brahma’s day, all the planets (sarvāḥ) become manifest (vyaktayaḥ) from the unmanifest state (avyaktād), and thereafter, when his night of the same duration (rātriṁ yuga-sahasrāntāṁ) as the day (BG 8.17) begins (rātry-āgame), the living entities are merged into the unmanifest state (pralīyante). (BG 8.18) Again and again (bhūtvā bhūtvā), the collection of living entities (bhūta-grāmaḥ) along with these planets surely (sa evāyaṁ) come into being at the beginning of Brahma’s day (prabhavaty ahar-āgame), and with the arrival of Brahmā’s night, they are helplessly (avaśaḥ) annihilated (pralīyate). (BG 8.19)

But (tu), transcendental (paras) to all these (tasmāt) manifest and unmanifest (avyaktāt) is another (bhāvo anyo) eternal (sanātanaḥ) unmanifest (avyaktaḥ), which is not annihilated (na vinaśyati) when all in this world (sarveṣu bhūteṣu) is annihilated (naśyatsu). (BG 8.20) It is said (ity uktas) that this unmanifest (avyakto) and imperishable (akṣara), known as (tam āhuḥ) the supreme destination (paramāṁ gatim) is Krishna’s transcendental abode (tad dhāma paramaṁ mama). Once having reached that place (yaṁ prāpya), one never returns to this world (na nivartante). (BG 8.21) Recall the usage of the word, akṣaraṁ, to mean the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the previous section. The supreme destination is again being referred to as akṣara.

Can we go there? Certainly. It is possible (labhyas) only (tu) by exclusive (ananyayā) devotion (bhaktyā) to the Supreme (paraḥ) Personality (puruṣaḥ), Lord Krishna, who is presiding over His transcendental abode (tad dhāma paramaṁ mama). While He resides in His abode, at the same time, He is all-pervading (yena sarvam idaṁ tatam) and everything is situated within Him (yasyāntaḥ-sthāni bhūtāni). (BG 8.22) This point will be further elaborated in Chapter 9.

It is clear now that this material world is like our vacation home, which is temporary, but we have a real home, Krishna’s transcendental and eternal abode, where we really belong. We should aspire to go there by the process of exclusive devotional service to Krishna.

At the time of death (prayāṇa-kāle), with an undeviating mind (manasācalena), and filled with devotion (bhaktyā yukto), by the strength of yoga (yoga-balena), completely (samyak) fixing the life air between the eyebrows (bhruvor madhye prāṇam āveśya), one reaches that Supreme Divine Person (paraṁ puruṣam upaiti divyam). (BG 8.10) The fixing of the life air between the eyebrows facilitates remembrance of Krishna.

The learned sages (veda-vido) talk about the indestructible place (akṣaraṁ) into which the endeavoring transcendentalists (yatayo) free from attachment (vīta-rāgāḥ) enter (viśanti). While desiring to go there, they practice celibacy (brahma-caryaṁ). Krishna will now briefly touch upon the process as well as the place. (BG 8.11)

Restraining all the gates (senses) of the body (sarva-dvārāṇi saṁyamya), fixing the mind on the heart (mano hṛdi nirudhya) and the life air on the top of the head (mūrdhny ādhāyātmanaḥ prāṇam), one stands on the platform of yoga (yoga-dhāraṇām). (BG 8.12) Then, vibrating (vyāharan) the Absolute (brahma) as the single syllable (ekākṣaraṁ), oṁ, one who quits this world by leaving the body (yaḥ prayāti tyajan dehaṁ) attains the highest destination (paramāṁ gatim). (BG 8.13) Note the perfect synthesis of the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the word, akṣaraṁ.

What about the pure devotional yogis (bhakti yogis) that Krishna talked about in BG 7.28? For one who always (satataṁ) and regularly (nityaśaḥ) remembers Krishna (yo māṁ smarati) without any other deviation (ananya-cetāḥ), Krishna (ahaṁ) becomes very easy (su-labhaḥ) to attain because of constant engagement with Krishna (nitya-yuktasya). (BG 8.14)

What does it mean by attaining Krishna? It means returning back to Krishna’s abode where we originally belong. Upon attaining Krishna (mām upetya), the great souls (mahātmānaḥ) never take (nāpnuvanti) birth again (punar janma) in this temporary world (mām upetya), which is full of miseries (duḥkhālayam). They are considered to have attained supreme (paramāṁ) perfection (saṁsiddhiṁ). (BG 8.15) Why is this such a big deal? From the highest planet of Lord Brahmā to the lowest (ā-brahma-bhuvanāl lokāḥ) in this material world, all are places where repeated birth and death (punar āvartino) take place. But (tu), on reaching Krishna (mām upetya), one is never born again (punar janma na vidyate). (BG 8.16)

At the end of life (anta-kāle), one who quits one’s body (muktvā kalevaram) remembering (smaran) Krishna alone (mām eva) undoubtedly (yāti nāsty atra saṁśayaḥ) attains Krishna’s nature (mad-bhāvaṁ). (BG 8.5) The general principle is that whatever state of being one remembers at the time of death, one surely attains to that state in the next life. (BG 8.6) How can we make it possible to remember Krishna alone at the time of death?

Lord Krishna’s advice is to organize our life in such a way that we can always (sarveṣu kāleṣu) think of Krishna (mām anusmara) while carrying out our responsibilities in this world (yudhya ca). If our mind and intelligence are dedicated to Krishna (mayy arpita-mano-buddhir), we will undoubtedly (asaṁśayaḥ) attain Krishna (mām evaiṣyasy). (BG 8.7) It is possible by regular practice of engagement with Krishna (abhyāsa-yoga-yuktena) and not allowing our mind to go anywhere else (cetasā nānya-gāminā). Constantly practicing to always meditate on Krishna in this way (anucintayan), we will reach the Supreme Divine Person (paramaṁ puruṣaṁ divyaṁ), Lord Krishna. (BG 8.8) Recall the emphasis Krishna placed on practice for controlling our mind in chapter 6. (BG 6.35)

Now, the question arises – how do we meditate on Krishna? Krishna gives some tips for remembering Him. One should remember Krishna (anusmared) as one who knows everything (kaviṁ), the oldest (purāṇam), the controller (anuśāsitāram), the smaller than the smallest (aṇor aṇīyāṁsam), the maintainer of everything and everyone (sarvasya dhātāram), the one with an inconceivable form (acintya-rūpam) with a luster like the sun (āditya-varṇaṁ), and beyond darkness (tamasaḥ parastāt). (BG 8.9) As we can see, Krishna is suggesting a very personal meditation and not an impersonal one.

At the time of death (prayāṇa-kāle), with an undeviating mind (manasācalena), and filled with devotion (bhaktyā yukto), by the strength of yoga (yoga-balena), completely (samyak) fixing the life air between the eyebrows (bhruvor madhye prāṇam āveśya), one reaches that Supreme Divine Person (paraṁ puruṣam upaiti divyam). (BG 8.10)

1. What is Brahman (brahma)?
2. What is Higher Self (adhyātmaṁ)?
3. What is action (karma)?
4. What is the higher principle of nature or the material manifestation (adhibhūtaṁ)?
5. What is the governing principle of all gods or the divine (adhidaivaṁ)?
6. Who is the governing principle of sacrifice (adhiyajñaḥ) here in this body (atra dehe ’smin)?
7. How can a self-controlled soul (niyatātmabhiḥ) know Krishna (jñeyo ’si) at the time of death (prayāṇa-kāle)?

Krishna precisely and succinctly answers these questions in the chronological order as follows (BG 8.3–5):

1. Brahman (brahma) is the supreme (paramaṁ) indestructible (akṣaraṁ).
2. The nature of Brahman (svabhāvo) is said to be Higher Self (adhyātmaṁ). Clearly, this means Brahman is ultimately a Supreme Eternal Person.
3. Any creation (visargaḥ) pertaining to the generation of the state of material manifestation or development of material bodies (bhūta-bhāvodbhava-karo) is defined as action (karma).
4. An ever-changing state (kṣaro bhāvaḥ) is the higher principle of material manifestations (adhibhūtaṁ).
5. The governing principle of all gods or divinity (adhidaivaṁ) is the Person (puruṣaḥ).
6. For all embodied souls (deha-bhṛtāṁ), Krishna alone (aham eva), here in this body (atra dehe), is the governing principle of sacrifice (adhiyajñaḥ).
7. And, at the end of life (anta-kāle), one who quits one’s body (muktvā kalevaram) remembering (smaran) Krishna alone (mām eva) undoubtedly (yāti nāsty atra saṁśayaḥ) attains Krishna’s nature (mad-bhāvaṁ). (BG 8.5) Recall that Krishna delivered exactly the same message of surrendering to Him alone (mām eva) for escaping illusion. (BG 7.14) The general principle is that whatever state of being one remembers at the time of death, one attains to that state in the next life. (BG 8.6)

In summary, the governing principle of divinity is a Person (puruṣaḥ). The supreme indestructible factor in existence is Brahman and its nature is personality (adhyātmaṁ). Therefore, Brahman is ultimately the Supreme Eternal Person. That Supreme Person, who is non-different from Krishna, dwells within everyone’s body as the governing principle of sacrifice (adhiyajñaḥ). And therefore, we are meant to lead a life in the spirit of sacrifice for Krishna. If we, somehow or other, remember Krishna exclusively (mām eva) at the time of quitting this body, we will attain to Krishna’s nature, i.e., eternal life full of knowledge and bliss. In other words, by remembering Krishna at the time of death, one becomes liberated from the cycle of actions that continually generates material bodies entrapping us in this world.