Discourse 8: The Yoga of the Imperishable Brahman

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 7The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 8Discourse 9→2868518The Bhagavad-Gita — Discourse 8Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} EIGHTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} अर्जुन उवाच । किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम । अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 7The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 8Discourse 9→2868518The Bhagavad-Gita — Discourse 8Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} EIGHTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} arjuna uvāca | kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama | adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate

Arjuna said: What is that Eternal, what Self-knowledge, what Action, O Purushottama? And what is declared to be the knowledge of the Elements, what is called the knowledge of the Shining Ones? .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः

Arjuna said: What is that Eternal, what Self-knowledge, what Action, O Purushottama? And what is declared to be the knowledge of the Elements, what is called the knowledge of the Shining Ones? .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) adhiyajñaḥ kathaṃ ko'tra dehe'sminmadhusūdana | prayāṇakāle ca kathaṃ jñeyo'si niyatātmabhiḥ

What is the knowledge of Sacrifice in this body, and how, O, Madhusûdana? And how, at the time of forthgoing art Thou known by the Self-controlled? (2) श्रीभगवानुवाच । अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः

What is the knowledge of Sacrifice in this body, and how, O, Madhusûdana? And how, at the time of forthgoing art Thou known by the Self-controlled? (2) śrībhagavānuvāca | akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate | bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ

The Blessed Lord said: The indestructible, the supreme is the Eternal; His essential nature is called Self-knowledge; the emanation that causes the birth of beings is named Action; (3) अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतां वर

The Blessed Lord said: The indestructible, the supreme is the Eternal; His essential nature is called Self-knowledge; the emanation that causes the birth of beings is named Action; (3) adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam | adhiyajño'hamevātra dehe dehabhṛtāṃ vara

Knowledge of the Elements concerns My perishable nature, and knowledge of the Shining Ones concerns the life-giving energy; the knowledge of Sacrifice tells of Me, as wearing the body, O best of living beings. (4) अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः

Knowledge of the Elements concerns My perishable nature, and knowledge of the Shining Ones concerns the life-giving energy; the knowledge of Sacrifice tells of Me, as wearing the body, O best of living beings. (4) antakāle ca māmeva smaranmuktvā kalevaram | yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ

And he who, casting off the body, goeth forth thinking upon Me only at the time of the end, he entereth into My being: there is no doubt of that. (5) यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः

And he who, casting off the body, goeth forth thinking upon Me only at the time of the end, he entereth into My being: there is no doubt of that. (5) yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram | taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ

Whosoever at the end abandoneth the body, thinking upon any being, to that being only he goeth, O Kaunteya, ever to that conformed in nature. (6) तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च । मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्

Whosoever at the end abandoneth the body, thinking upon any being, to that being only he goeth, O Kaunteya, ever to that conformed in nature. (6) tasmātsarveṣu kāleṣu māmanusmara yudhya ca | mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayam

Therefore at all times think upon Me only and fight. With mind and Reason set on Me, without doubt thou shalt come to Me. (7) अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्

Therefore at all times think upon Me only and fight. With mind and Reason set on Me, without doubt thou shalt come to Me. (7) abhyāsayogayuktena cetasā nānyagāminā | paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan

With the mind not wandering after aught else, harmonised by continual practice, constantly meditating, O Pârtha, one goeth to the Spirit supreme, divine. (8) कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः । सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्

With the mind not wandering after aught else, harmonised by continual practice, constantly meditating, O Pârtha, one goeth to the Spirit supreme, divine. (8) kaviṃ purāṇamanuśāsitāramaṇoraṇīyāṃsamanusmaredyaḥ | sarvasya dhātāramacintyarūpamādityavarṇaṃ tamasaḥ parastāt

He who thinketh upon the Ancient, the Omniscient, the All-Ruler, minuter than the minute, the supporter of all, of form unimaginable, refulgent as the sun beyond the darkness, (9) प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव । भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम्

He who thinketh upon the Ancient, the Omniscient, the All-Ruler, minuter than the minute, the supporter of all, of form unimaginable, refulgent as the sun beyond the darkness, (9) prayāṇakāle manasā'calena bhaktyā yukto yogabalena caiva | bhruvormadhye prāṇamāveśya samyak sa taṃ paraṃ puruṣamupaiti divyam

In the time of forthgoing, with unshaken mind, fixed in devotion, by the power of yoga drawing together his life-breath in the centre of the two eyebrows, he goeth to this Spirit, supreme, divine. (10) यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये

In the time of forthgoing, with unshaken mind, fixed in devotion, by the power of yoga drawing together his life-breath in the centre of the two eyebrows, he goeth to this Spirit, supreme, divine. (10) yadakṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgāḥ | yadicchanto brahmacaryaṃ caranti tatte padaṃ saṅgraheṇa pravakṣye

That which is declared indestructible by the Veda-knowers, that which the controlled and passion-free enter, that desiring which Brahmacharya is performed, that path I will declare to thee with brevity. (11) सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्

That which is declared indestructible by the Veda-knowers, that which the controlled and passion-free enter, that desiring which Brahmacharya is performed, that path I will declare to thee with brevity. (11) sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca | mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām

All the gates closed, the mind confined in the heart, the life-breath fixed in his own head, concentrated by yoga, (12) ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम्

All the gates closed, the mind confined in the heart, the life-breath fixed in his own head, concentrated by yoga, (12) omityekākṣaraṃ brahma vyāharanmāmanusmaran | yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim

"Aum!" the one syllabled Eternal, reciting, thinking upon Me, he who goeth forth, abandoning the body, he goeth on the highest path. (13) अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः

"Aum!" the one syllabled Eternal, reciting, thinking upon Me, he who goeth forth, abandoning the body, he goeth on the highest path. (13) ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ

He who constantly thinketh upon Me, not thinking ever of another, of him I am easily reached, O Pârtha, of this ever-harmonised Yogî. (14) मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः

He who constantly thinketh upon Me, not thinking ever of another, of him I am easily reached, O Pârtha, of this ever-harmonised Yogî. (14) māmupetya punarjanma duḥkhālayamaśāśvatam | nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ

Having come to Me, these Mahâtmâs come not again to birth, the place of pain, non-eternal; they have gone to the highest bliss. (15) आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते

Having come to Me, these Mahâtmâs come not again to birth, the place of pain, non-eternal; they have gone to the highest bliss. (15) ābrahmabhuvanāllokāḥ punarāvartino'rjuna | māmupetya tu kaunteya punarjanma na vidyate

The worlds, beginning with the world of Brahmâ, they come and go, O Arjuna; but he who cometh unto Me, O Kaunteya, he knoweth birth no more. (16) सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः

The worlds, beginning with the world of Brahmâ, they come and go, O Arjuna; but he who cometh unto Me, O Kaunteya, he knoweth birth no more. (16) sahasrayugaparyantamaharyadbrahmaṇo viduḥ | rātriṃ yugasahasrāntāṃ te'horātravido janāḥ

The people who know the day of Brahmâ, a thousand ages in duration, and the night a thousand ages in ending, they know day and night. (17) अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके

The people who know the day of Brahmâ, a thousand ages in duration, and the night a thousand ages in ending, they know day and night. (17) avyaktādvyaktayaḥ sarvāḥ prabhavantyaharāgame | rātryāgame pralīyante tatraivāvyaktasaṃjñake

From the unmanifested all the manifested stream forth at the coming of day; at the coming of night they dissolve, even in That called the unmanifested. (18) भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे

From the unmanifested all the manifested stream forth at the coming of day; at the coming of night they dissolve, even in That called the unmanifested. (18) bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate | rātryāgame'vaśaḥ pārtha prabhavatyaharāgame

This multitude of beings, going forth repeatedly, is dissolved at the coming of night: by ordination, O Pârtha, it streams forth at the coming of day. (19) परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति

This multitude of beings, going forth repeatedly, is dissolved at the coming of night: by ordination, O Pârtha, it streams forth at the coming of day. (19) parastasmāttu bhāvo'nyo'vyakto'vyaktātsanātanaḥ | yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

Therefore verily there existeth, higher than that unmanifested, another unmanifested, eternal, which in the destroying of all beings, is not destroyed. .mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none}(20 अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम

Therefore verily there existeth, higher than that unmanifested, another unmanifested, eternal, which in the destroying of all beings, is not destroyed. .mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none}(20 avyakto'kṣara ityuktastamāhuḥ paramāṃ gatim | yaṃ prāpya na nivartante taddhāma paramaṃ mama

That unmanifested, "the Indestructible," It is called; It is named the highest Path. They who reach It return not. That is My supreme abode. (21) पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्

That unmanifested, "the Indestructible," It is called; It is named the highest Path. They who reach It return not. That is My supreme abode. (21) puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā | yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam

He, the highest Spirit, O Pârtha, may be reached by unswerving devotion to Him alone, in whom all beings abide, by whom all This is pervaded. (22) यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ

He, the highest Spirit, O Pârtha, may be reached by unswerving devotion to Him alone, in whom all beings abide, by whom all This is pervaded. (22) yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha

That time wherein going forth Yogîs return not, and also that wherein going forth they return, that time shall I declare to thee, O prince of the Bhâratas. (23) अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः

That time wherein going forth Yogîs return not, and also that wherein going forth they return, that time shall I declare to thee, O prince of the Bhâratas. (23) agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam | tatra prayātā gacchanti brahma brahmavido janāḥ

Fire, light, day-time, the bright fortnight, the six months of the northern path—then, going forth, the men who know the Eternal go to the Eternal. (24) धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते

Fire, light, day-time, the bright fortnight, the six months of the northern path—then, going forth, the men who know the Eternal go to the Eternal. (24) dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam | tatra cāndramasaṃ jyotiryogī prāpya nivartate

Smoke, night-time, the dark fortnight also, the six months of the southern path—then the Yogî, obtaining the moonlight, returneth. (25) शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः

Smoke, night-time, the dark fortnight also, the six months of the southern path—then the Yogî, obtaining the moonlight, returneth. (25) śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate | ekayā yātyanāvṛttimanyayā''vartate punaḥ

Light and darkness, these are thought to be the world's everlasting paths; by the one he goeth who returneth not, by the other he who returneth again. (26) नैते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन

Light and darkness, these are thought to be the world's everlasting paths; by the one he goeth who returneth not, by the other he who returneth again. (26) naite sṛtī pārtha jānanyogī muhyati kaścana | tasmātsarveṣu kāleṣu yogayukto bhavārjuna

Knowing these paths, O Pârtha, the Yogi is nowise perplexed. Therefore in all times be firm in yoga, O Arjuna. (27) वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम्

Knowing these paths, O Pârtha, the Yogi is nowise perplexed. Therefore in all times be firm in yoga, O Arjuna. (27) vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yatpuṇyaphalaṃ pradiṣṭam | atyeti tatsarvamidaṃ viditvā yogī paraṃ sthānamupaiti cādyam