By: Rajendra Kapil

At the beginning of this chapter, once again Arjuna showers Lord Krishna with a series of questions.
Even after having received answers to many queries, his curiosity remains so deep that his thirst for knowledge keeps growing.
Arjuna asks, “O Keshava, what is Brahman? What is Adhyatma? Whom do you consider as Adhidaiva? And what is Adhiyajna? How do you remain constantly in the memory of a yogi? What is the state of mind of such a yogi who always remembers you? And how does a devotee, who is near death, whose mind is caught in the worries of bodily ailments or the concerns of his family, rise above all this and keep you in his heart?”

Lord Krishna, smiling gently, says, “O Partha, listen carefully; I shall answer each of your questions.
That Supreme imperishable syllable, which never perishes, is Brahman.
It is eternal and indestructible, known in this world as the sacred sound ‘Om’.
The life-force within every being, which is a part of me, is Adhyatma — also called the soul (Atman). When the body ceases to exist, this soul moves on to another body.
When, after intense penance, this soul reaches my abode and unites with my Supreme form, it is called Brahmatma.
Just as a river, after a long journey, loses its separate existence and becomes one with the ocean, so too the soul merges into me, the Supreme Brahman, and becomes the Paramatma.

Now, hear about karma — the renunciation of all fruits of actions such as yajna (sacrifice), tapas (austerity), and dana (charity) described in the scriptures — this is true karma.
These actions help the soul reach Brahman.
All material things in this world, whatever comes into being, also perishes — these are called Adhibhuta.

As for Adhiyajna, O Arjuna, in my divine form, I am Adhiyajna.
Any devotee who, meditating upon my divine form, leaves the body, merges into me.
A devotee, like a river, merges into me — the vast ocean — and becomes the Brahmatma.

“Whichever form of being one remembers at the time of leaving the body, O son of Kunti, one attains that and only that, being ever absorbed in its thought.” (8.6)

Meaning: O son of Kunti, whatever state of mind a person holds at the time of death, that state he attains in the next birth, based on what he has constantly remembered during life.

The final moments of any devotee are extremely delicate. The state of mind at that time determines the basis of the next birth.
Such a person strives in the next life to fulfill the purpose or sentiment that was held at the time of death.
The Lord advises: “O son of Kunti, therefore, remember me constantly while performing your duties — in your case, preparing for battle.
If you die a warrior’s death, you will still attain my abode.”
Here, the Lord strongly emphasizes the importance of performing one’s duties.
Life without duty is meaningless. Every duty performed with full dedication leads the yogi toward the supreme goal — provided it is done without attachment and offered at the Lord’s feet.
Once surrendered to the Lord, the doer is freed from the pride or ego of action. Such a person develops a natural purity and innocence, which are very dear to the Lord.

“Having controlled all the gates of the body, fixing the mind in the heart, and the life-force at the crown of the head, established in yogic concentration…” (8.12)

“Uttering the single syllable Om, which is Brahman, and remembering me, he who departs from the body in this way attains the supreme goal.” (8.13)

Meaning: By controlling all the senses, fixing the mind in the heart, and concentrating the life-force at the crown of the head, the yogi remains in deep meditation.
By uttering the sacred syllable Om, fully understanding its meaning, and keeping me in constant remembrance, the yogi who leaves the body attains my supreme abode.

Here, Lord Krishna reveals the simplest path to reach Him: the devotee must control all senses, rise above the temptations and fruits they bring, renounce worldly pleasures, and focus only on the sound and meaning of Om, immersing the mind and soul in my meditation.
Such a devotee will surely attain the supreme destination — my abode.
For a yogi who constantly meditates upon me, I am easily attainable.
Such yogis escape the painful cycle of birth and death and never take rebirth. They leave the material worlds and come to reside in my abode forever.

(Explanation of the Path of Light and the Path of Darkness)

“O best of the Bharatas, now I shall tell you of the time at which departing yogis do not return, and also the time at which they do return.” (8.23)

“Fire, light, day, the bright fortnight of the moon, and the six months of the sun’s northern course — departing then, those who know Brahman go to Brahman.” (8.24)

“Smoke, night, the dark fortnight of the moon, and the six months of the sun’s southern course — departing then, the yogi reaches the lunar light and returns.” (8.25)

Meaning: O best of the Bharatas, I shall explain to you the times at which those who leave the body attain liberation and those at which they return to rebirth.

When a yogi departs during the bright half of the lunar month, in daylight, when the fire burns bright, and during the six months of the sun’s northern course (Uttarayana), such a Brahma-knower attains the Supreme.

When one departs during the dark half of the lunar month, in the darkness of night, during the smoky path, or in the six months of the sun’s southern course (Dakshinayana), he goes to the lunar sphere, enjoys heavenly pleasures, and returns to rebirth.

The Lord explains that the sun moves in the northern direction (Uttarayana) for six months and in the southern direction (Dakshinayana) for six months.
For ordinary devotees, the time of death is not in their control.
But perfected yogis, who constantly meditate on the Lord, can choose the right time to leave their bodies.
As in the Mahabharata, when Bhishma lay wounded on the battlefield, he waited until the sun moved into Uttarayana before giving up his life.

Based on this, Lord Krishna describes two paths: the bright path (Shukla Paksha or Uttarayana) — the path of light, where the soul is taken by deities to my abode; and the dark path (Krishna Paksha or Dakshinayana) — the path of darkness, where the soul, unable to reach me, is sent back into the cycle of rebirth to continue spiritual progress.

A yogi who understands these two paths is never deluded.
Such a yogi performs all duties without selfish desire, offering all actions to the Lord, renouncing cravings, and controlling the senses.
While meditating upon the Lord, the devotee’s only prayer is: “O Lord, hold my hand and lead me in the right direction.”
Such an equanimous devotee is very dear to the Lord.

Thus ends the teaching of Brahma Akshara Jnana Yoga, the eighth chapter.
May the Lord grant us the strength to walk on this difficult path.
“Jai Shri Krishna”