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Adhyaya Begins
ॐ श्री परमात्मने नमः। अथ श्रीमद्भगवद्गीता । अष्टमोऽध्यायः - अक्षरब्रह्मयोगः ॥
oṃ śrī paramātmane namaḥ. atha śrīmadbhagavadgītā . aṣṭamo'dhyāyaḥ - akṣarabrahmayogaḥ ..
Thus, begins the eigth chapter of the holy bhagavad gita.
अर्जुन उवाच । / arjuna uvacha ।
Shloka 1
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम । अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ 1 ॥
kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama . adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate .. 1 ..
Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods?
Shloka 2
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ 2 ॥
adhiyajñaḥ kathaṃ ko'tra dehe'sminmadhusūdana . prayāṇakāle ca kathaṃ jñeyo'si niyatātmabhiḥ .. 2 ..
Who is the Lord of sacrifice, and how does He live in the body, O Madhusudana? And how can those engaged in devotional service know You at the time of death?
श्रीभगवानुवाच । / sribhagavanuvacha ।
Shloka 3
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । भूतभावोद्भवकरो विसर्गः कर्मसञ्ज्ञितः ॥ 3 ॥
akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate . bhūtabhāvodbhavakaro visargaḥ karmasañjñitaḥ .. 3 ..
The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.
Shloka 4
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ 4 ॥
adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam . adhiyajño'hamevātra dehe dehabhṛtāṃ vara .. 4 ..
O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhuta. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajña [the Lord of sacrifice].
Shloka 5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ 5 ॥
antakāle ca māmeva smaranmuktvā kalevaram . yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ .. 5 ..
And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.
Shloka 6
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ 6 ॥
yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram . taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ .. 6 ..
Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail.
Shloka 7
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च । मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥ 7 ॥
tasmātsarveṣu kāleṣu māmanusmara yudhya ca . mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayam .. 7 ..
Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.
Shloka 8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ 8 ॥
abhyāsayogayuktena cetasā nānyagāminā . paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan .. 8 ..
He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me.
Shloka 9
कविं पुराणमनुशासितारमणोरणीयंसमनुस्मरेद्यः। सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥ 9 ॥
kaviṃ purāṇamanuśāsitāramaṇoraṇīyaṃsamanusmaredyaḥ. sarvasya dhātāramacintyarūpamādityavarṇaṃ tamasaḥ parastāt .. 9 ..
One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature.
Shloka 10
प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव। भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्स तं परं पुरुषमुपैति दिव्यम् ॥ 10 ॥
prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva. bhruvormadhye prāṇamāveśya samyaksa taṃ paraṃ puruṣamupaiti divyam .. 10 ..
One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.
Shloka 11
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥ 11 ॥
yadakṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgāḥ. yadicchanto brahmacaryaṃ caranti tatte padaṃ saṅgraheṇa pravakṣye .. 11 ..
Persons who are learned in the Vedas, who utter oṁ-kara, and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain salvation.
Shloka 12
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥ 12 ॥
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca . mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām .. 12 ..
The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.
Shloka 13
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ 13 ॥
omityekākṣaraṃ brahma vyāharanmāmanusmaran . yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim .. 13 ..
After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.
Shloka 14
अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ 14 ॥
ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ . tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ .. 14 ..
For one who always remembers Me without deviation, I am easy to obtain, O son of Prtha, because of his constant engagement in devotional service.
Shloka 15
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ 15 ॥
māmupetya punarjanma duḥkhālayamaśāśvatam . nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ .. 15 ..
After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
Shloka 16
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ 16 ॥
ābrahmabhuvanāllokāḥ punarāvartino'rjuna . māmupetya tu kaunteya punarjanma na vidyate .. 16 ..
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.
Shloka 17
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ 17 ॥
sahasrayugaparyantamaharyadbrahmaṇo viduḥ . rātriṃ yugasahasrāntāṃ te'horātravido janāḥ .. 17 ..
By human calculation, a thousand ages taken together form the duration of Brahma’s one day. And such also is the duration of his night.
Shloka 18
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके ॥ 18 ॥
avyaktādvyaktayaḥ sarvāḥ prabhavantyaharāgame . rātryāgame pralīyante tatraivāvyaktasañjñake .. 18 ..
At the beginning of Brahma’s day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.
Shloka 19
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ 19 ॥
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate . rātryāgame'vaśaḥ pārtha prabhavatyaharāgame .. 19 ..
Again and again, when Brahma’s day arrives, all living entities come into being, and with the arrival of Brahma’s night they are helplessly annihilated.
Shloka 20
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ 20 ॥
parastasmāttu bhāvo'nyo'vyakto'vyaktātsanātanaḥ . yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati .. 20 ..
Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.
Shloka 21
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ 21 ॥
avyakto'kṣara ityuktastamāhuḥ paramāṃ gatim . yaṃ prāpya na nivartante taddhāma paramaṃ mama .. 21 ..
That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns – that is My supreme abode.
Shloka 22
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ 22 ॥
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā . yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam .. 22 ..
The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.
Shloka 23
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ 23 ॥
yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ . prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha .. 23 ..
O best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, the yogi does or does not come back.
Shloka 24
अग्निर्जोतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ 24 ॥
agnirjotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam . tatra prayātā gacchanti brahma brahmavido janāḥ .. 24 ..
Those who know the Supreme Brahman attain that Supreme by passing away from the world during the influence of the fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.
Shloka 25
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ 25 ॥
dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam . tatra cāndramasaṃ jyotiryogī prāpya nivartate .. 25 ..
The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.
Shloka 26
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥ 26 ॥
śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate . ekayā yātyanāvṛttimanyayāvartate punaḥ .. 26 ..
According to Vedic opinion, there are two ways of passing from this world – one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.
Shloka 27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ 27 ॥
naite sṛtī pārtha jānanyogī muhyati kaścana . tasmātsarveṣu kāleṣu yogayukto bhavārjuna .. 27 ..
Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.
Shloka 28
वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्। अत्येति तत्सर्वमिदं विदित्वायोगी परं स्थानमुपैति चाद्यम् ॥ 28 ॥
vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yatpuṇyaphalaṃ pradiṣṭam. atyeti tatsarvamidaṃ viditvāyogī paraṃ sthānamupaiti cādyam .. 28 ..
A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing sacrifices, undergoing austerities, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.
Shloka 29
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥8 ॥
oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde akṣarabrahmayogo nāmāṣṭamo'dhyāyaḥ ..8 ..
AUM, "THAT" is "IT". Thus, the Eight section of the Auspicious Bhagavad Gita,named Akshara Brahma Yoga[Yoga of Immutable Consciousness], From the Upanishads, The Knowledge of Supreme Consciousness, From the Knowledge of Yoga, a conversation between Lord Krishna and Arjuna.

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