Bhagavad Gita - Chapter 8 - Shloka (Verse) 1

व्याख्या--'पुरुषोत्तम किं तद्ब्रह्म'-- हे पुरुषोत्तम वह ब्रह्म क्या है अर्थात् ब्रह्म शब्दसे क्या समझना चाहिये'

ते ब्रह्म तद्विदुः कृत्स्नम् इत्यादि वचनोंसे ( पूर्वाध्यायमें ) भगवान्ने अर्जुनके लिये प्रश्नके बीजोंका उपदेश किया था अतः उन प्रश्नोंको पूछनेके लिये अर्जुन बोला --, हे पुरुषोत्तम वह ब्रह्मतत्त्व क्या है अध्यात्म क्या है कर्म क्या है अधिभूत किसको कहते हैं अधिदैव किसको कहते हैं हे मधुसूदन इस देहमें अधियज्ञ कौन है और कैसे है तथा संयतचित्तवाले योगियोंद्वारा आप मरणकालमें किस प्रकार जाने जा सकते हैं।

At the end of the seventh chapter, with the words "yesham tvantagatam papam" (for whom sin has come to an end), etc., the contemplation of subjects such as Brahman was mentioned, and the remembrance of the Lord at the time of death was shown; desiring to know this, he [Arjuna] asks. Thus, [the commentator] introduces the group of questions with "te brahma" (They know that Brahman). The "seeds of the questions" refer to the objects that form the subject matter, such as Brahman. After obtaining the subjects he desires to know, in order to ascertain their nature through questioning, he says "ata" (therefore/hence).

Regarding the statement "they know that Brahman," is that Brahman conditioned (sopadhika) or unconditioned (nirupadhika)? Thinking that the word "Brahman" is possible in both contexts, he asks "kim tat" (What is that?). And regarding the statement "kritsnam adhyatmam" (the entire adhyatma), does the word "adhyatma"—referring to that which resides in the substratum regarding the self as the body—imply the aggregate of senses like the ears, or the innermost Self (Pratyagatman) which is Brahman itself? To ask this, he says "kim adhyatmam" (What is adhyatma?). Since two types of karma are determined in the Shruti passage "vijnanam yajnam tanute, karmani tanute'pi cha" (Intelligence performs the sacrifice, and performs actions as well), he asks what kind of karma is grasped here by the phrase "karma chakhilam" (and all action)—with the word "kim" (what?).

By addressing Him as "Purushottama" (Supreme Person), he indicates that nothing is unknown to the Lord who is beyond both the perishable and imperishable, i.e., beyond effect and cause.

Regarding "sadhibhutadhidaivam," by the word "adhibhuta," is only something specific existing in the elements like earth grasped, or is it the entire effect [creation]? Desiring to determine this, he asks "adhibhutam" (What is adhibhuta?). Regarding "adhidaivam," is it meditation regarding deities that is intended, or the consciousness existing in deities such as the solar orb? Thus, he presents another question—"adhidaivam" (What is adhidaiva?).

At the end of the seventh chapter, through one and a half verses beginning with "te brahma tadviduh" (they know that Brahman), the Lord stated the seeds (origins) of Arjuna's questions; therefore, for the purpose of those questions, Arjuna spoke beginning with "kim" (what).

Regarding the statement "they know that Brahman entirely," is that [Brahman] with qualities (saguna) or without qualities (nirguna)? Because the word "Brahman" is possible in both contexts.

And regarding the statement "kritsnam adhyatmam" (the entire adhyatma), referring to the self as the body, by the word "adhyatma" regarding that which resides in that substratum, is the collection of senses like skin intended, or the innermost Self (Pratyagatman) itself?

In the Shruti "vijnanam yajnam tanute, karmani tanute'pi cha," since the duality of karma is heard, regarding "karma chakhilam" (and all action), what kind of action is intended here—is it worldly (laukika) or Vedic (vaidika) such as sacrifices?

Indicating that nothing is unknown to the Supreme Person, he says—"Purushottama." And what is spoken of as "adhibhuta"? Is only something specific existing in the elements like ether (akasha) grasped, or the entire effect [manifestation]?

What is called "adhidaiva"? Is it meditation on the subject of deities, or the consciousness existing in the solar orb and others?

Salutations to the glorious Krishna.

In this chapter, He teaches the duties to be performed at the time of death, the path [of departure], and so forth.

In the previous chapter, Brahman conditioned by Maya was said to be the cause of the world; and considering that this is an implied indicator (upalakshana) for the highest qualified aspirants to attain the unconditioned Brahman, and an object of worship for the mediocre aspirants—the Brahman to be attained is one subject, and the objects of worship are six; thus, there are seven subjects of questioning. These were stated aphoristically by the Lord in one and a half verses at the end of the chapter beginning with "te brahma tadviduh"; this chapter is begun as a commentary/exposition (vritti) on that.

There, desiring to know the meaning of the words "Brahman," etc., which were stated as aphorisms, Arjuna spoke. "What is that whole Brahman?"—this is the first question. The meaning of the rest of the verse is clear.

Arjuna said: It should be stated, what is that "Brahman," "Adhyatma," and "Karma" which were mentioned as objects to be known by those striving for liberation from old age and death by taking refuge in the Lord?

What is "Adhibhuta" and "Adhidaiva" which are to be known by those seeking prosperity (Aishvarya)?

Who is indicated by the word "Adhiyajna," to be known by all three [types of devotees], and how is His state as Adhiyajna constituted?

And at the time of departure (death), how are You to be known by these three types of self-controlled aspirants?

"Those whose minds are focused solely on Krishna know Brahman, Karma, Adhibhuta, etc."—that Brahman, Karma, etc., which were mentioned, are clearly explained in the Eighth [Chapter]. ||1||

Desiring to know the reality of the seven categories beginning with Brahman, Adhyatma, etc., which were introduced by the Lord at the end of the previous chapter, Arjuna spoke with "What is that Brahman," etc., in two verses. The meaning [of the rest] is clear.

To show the connection, he says 'Saptame' (In the Seventh). 'The status of the Supreme Brahman Vasudeva as the object of worship'—this is the meaning of 'Mayyasaktamanah' (7.1) etc.; for worship is introduced right there. And everything else is stated here as subsidiary to that.

The detailed exposition of that same (topic) is done later by 'Aham sarvasya prabhavah' (10.8), 'Vasudevah sarvam' (7.19), 'Chaturvidha bhajante mam' (7.16) etc.; this is the purport. By 'Parasya' (Supreme) etc., views like conditioned Brahman (Upahita Brahma) and 'Beyond the Void' (Vyomatita) etc. are refuted. By the juxtaposition of the specific word (Vasudeva) with the word Brahman, other deities are excluded. Or, by the word Vasudeva, a specific incarnation is intended here. By 'Nikhila' etc., the attributes useful for being the object of worship and Supreme Brahmanhood are stated. 'Being the Master (Sheshin) of all sentient and insentient entities'—this is the meaning of the two verses beginning 'Bhumirapah' (7.4).

Since the word 'Nikhila' (All/Entire) includes states like effect and cause, the effect-beings like Brahma, Rudra etc. are also embraced (included). Causality is the meaning of the verse 'Etadyonini' (7.6).

The supremacy stated in 'Mattah parataram nanyat' (7.7) is useful in 'Mamebhyah param' (7.13), so to cite it there itself, skipping it here, the 'status of being the support' stated in 'Mayi sarvam' (7.7) etc. is taken up. 'Being denotee by the word All' is the result of co-referentiality in 'Raso'ham' (7.8) etc. The reason there is 'having all as Body' established by specific attributes like being the support etc. Thus, by restating Lordship (Sheshitva) etc., it is shown that the co-referentiality with the specific objects to be attained by respective qualified aspirants, which will be described later, is also caused by the Body-Soul relationship. Since dependence of activity is also intended in 'Matta eveti tanviddhi' (7.12) etc., 'Controllership of all' is established. By 'Savashcha' (And all), other intended meanings not explicitly mentioned are included. By the restriction in 'Tasyaiva' (Of Him alone), the meaning of 'Nanyat kinchidasti' (7.7) is stated.

The meaning of the one and a half verses 'Tribhirgunamayaih' (7.13) is stated by 'Sattva' etc. That the Surrender (Prapatti) stated in 'Mameva' (7.14) etc. has specific merit as its cause, indicated by 'Janah sukritinah' (7.16), is stated by 'Atyutkrishtasukrita' (Extremely excellent merit). Since 'Na mam dushkritinah' (7.15) etc. is in the form of stating the specific mode of concealment mentioned before, and is subsidiary to the praise of the virtuous, its meaning is not separately taken up here. 'Chaturvidhah' (7.16) etc. is investigated by 'Sukritataratamyena' (By gradation of merit). 'And the difference of worshippers'—is the connection. The meaning of the two verses 'Tesham jnani' (7.17) etc. is stated by 'Bhagavantam' etc. What is established from 'Bahunam janmanam' (7.19) etc. up to 'Sarge yanti parantapa' (7.27), he states as 'Durlabhatvam' (Rareness). He states the meaning of the remainder of the chapter 'Yesham tu' (7.28) etc.—'Esham trayam' (Of these three).

'Jnatavyam' (To be known) here intends the established entity (Siddha-rupa). 'Upadeyam' (To be adopted) is that which is to be practiced. By this, the meaning of the summary verse 'Svayathatmyam' (Gitarthasangraha 11) etc. is also expanded. This, however, is the summary of the Eighth: 'In the Eighth, the difference of things to be known and to be adopted for those desiring Lordship (Aishvarya), Reality of the Imperishable (Akshara), and the Feet of the Lord, is spoken of' (Gitarthasangraha 12). Here, since the statement of difference is the meaning of the chapter, it is indicated that the introduction of the nature (of these) was done earlier itself.

He states the connection as 'Expansion of the introduced'—with 'Idanim' (Now). Desiring to know the difference between what is to be known like the nature of Jiva etc. and what is to be practiced like worship etc., Arjuna said—'Kim tat' (What is that). Since the three qualified aspirants were mentioned earlier itself by 'Arto jijnasuh' (7.16) etc.; and in 'Jaramaranamokshaya' (7.29) etc., due to the force of the repetition of the word 'Yat' and the nature of the meaning, the difference of aspirants and the specific rule regarding their objects to be known and adopted is known to Arjuna; this question is for the desire of knowing specific details regarding that very subject. And the specific detail will be spoken. And then, the half 'Kim tad brahma' is regarding the seeker of the reality of the Imperishable (Akshara); the half 'Adhibhute cha' is regarding the seeker of Lordship (Aishvarya); but the verse 'Adhiyajnah' is common to the three by the nature of meaning; thus he distinguishes—with 'Jaramarana'.

In the question of mode 'Katham' (How), 'State of Adhiyajna' is obtained by implication. The word 'Etat' (This) in 'Atra' (Here - 'atradhiyajnah') is conditioned by proximity in scripture (context); and that he will explain in the subsequent text—'Atra' meaning 'In Indra etc. who are My bodies'. But the word 'Idam' (This) in 'Asmin' (In this - 'asmin dehe') is conditioned by proximity to one's own perception; for Indra etc. are also perceptible to the questioner Arjuna. The usage of 'Etat' and 'Idam' words in co-referentiality in one sentence is seen—in 'Sa esha dvabhyam... ayam purushah' etc. Or, 'Atra' refers to the nature of Yajna. 'Self-control' (Niyatatmatvam) is required for the three; here the plural number (implied in the commentary context, likely referring to 'Niyatatmabhih' in 8.2) refers to the three aspirants; with this intention it is stated—'Ebhis tribhih' (By these three).

That which was introduced by the Lord with the statement "They know that Brahman," etc., He now determines [explains], preceded by a set of nine questions—beginning with "What is that Brahman?".

Regarding "Adhiyajna":

How does Adhiyajna exist [and who is he] that resides here in the body? This is the completion [of the sentence].

[The commentator] states the specific subject matter to be propounded in this chapter with "Marana" (Death), etc.

"Gati" (Goal/Path) is that which is traversed. By the word "adi" (etc.), the path and so on are implied. That which has the duty to be performed at the time of death and the goal/path as its beginning is what is meant by that expression.

Since the glory of the Lord alone is being described in the form of being the object of remembrance (duty) and the goal to be reached, the inclusion [of this chapter] within the [middle] hexad (shatka) is established.

"Preceded by the aforementioned explanation" is a phrase that should be supplied [to complete the thought]. By that, the connection characterized by immediate sequence (anantarya) is also established, because the instruction regarding duties at the time of death, etc., arises in the very context of that [previous discussion].

I worship here that Guru Kashiraja, who, having dispelled the darkness [of ignorance] with the lamps of spotless sentences that bestow the meaning of the supreme Upanishads, made this 'me'—who is considered superior even among the four types of devotees beloved to the Lord—equal [to the Lord] through the generous status of the Master.

At the end of the previous chapter, with the one and a half verses beginning with "Those who know that Brahman, the entire Adhyatma, and all Karma," seven categories were aphoristically formulated by the Lord as objects to be known; this eighth chapter is begun standing as an exposition (Vritti) of those.

Desiring to know those seven aphoristically stated things in detail, Arjuna spoke in two verses: Regarding that 'Brahman' mentioned as an object of knowledge—what is it? Is it with attributes (sopadhika) or without attributes (nirupadhika)? Similarly, regarding 'Adhyatma'—referring to the self relative to the body—what is it that resides in that substratum? Is it the aggregate of senses like the ears, or is it the inner consciousness? And regarding "all Karma"—what is Karma here? Is it in the form of sacrifice (Yajna) or something else? Because in the Shruti texts like "Vijnana performs the sacrifice" and "it performs actions (karma) also," a twofold nature is heard. Dispelling the doubt "Since you and I are equal, how do you ask me?", he implies by the address "O Purushottama" (Supreme Person) that "to You, the Omniscient One superior to all persons, nothing is unknown."

And what is spoken of as 'Adhibhuta'? Is whatever effect that exists in relation to the elements like earth intended by the term Adhibhuta, or is it the entire aggregate of effects? The word 'cha' (and) is for the purpose of grouping all the questions. What is called 'Adhidaiva'? Is it meditation regarding the deities, or is it the consciousness woven through all deities and the solar orb, etc.?

Arjuna, desirous of knowing the nature of Brahman, Karma, etc., mentioned previously, asked; and Krishna gave a clear answer to this. ||1||

At the end of the previous chapter, the Lord mentioned the knowledge of seven categories for the devotees with "Those who know that Brahman" (7.29), etc. Arjuna, curious about the nature of those, submitted to the Lord—Arjuna said with two verses beginning with "What is that Brahman."

O Purushottama (Supreme Person)! What is that Brahman which was mentioned? What is Adhyatma? What is Karma? And again, what is declared as Adhibhuta? And further, what is called Adhidaiva? Who is Adhiyajna—the presiding deity of the sacrifice and the giver of fruits? Here, amidst the mentioned aspects, how and in what manner are You to be known by those of self-control (niyatatma)—that is, those whose minds are exclusively focused on one? O Madhusudana, dispeller of all evils! In this body, at the time of departure, the final moment, how and in what manner are You to be known?

The purport here is this: By the address 'Purushottama', it is implied that You alone are the Supreme Person because there is no state superior to You. How was "What is that Brahman" said? The Adhidaivika (divine aspect) is Your very own form, so what is Adhidaiva other than You? Adhyatma and the others are indeed... inferior; what is the purpose of knowing them, and how is service to be performed? This is suggested.

By the address 'Madhusudana', it is indicated that since there is no fear of death, etc., for Your people, how (or why) did You speak of the knowledge of Yourself at that time?

Through the verse "Those who know that Brahman entirely" (Gita 7.29) and so on, the Lord indicated the seeds of Arjuna's questions.

Therefore, for the purpose of (asking) those questions, Arjuna spoke.

To give the decision (answers) to these questions in their respective order, the Holy Lord spoke —

"Brahman, Karma, and the like are to be understood by the wise, not by people like us"—doubtful with such curiosity, Partha (Arjuna) now asks. ||1||

Arjuna said with two verses beginning with "What is that Brahman."

Regarding those mentioned earlier as objects of knowledge: What is that Brahman? What is Adhyatma? Or what is Karma? This must be stated. And regarding the objects of knowledge to be mentioned further (in the sequence), what are Adhibhuta and Adhidaiva?

किम् what? तत् that? ब्रह्म Brahman? किम् what? अध्यात्मम् Adhytama? किम् what? कर्म action? पुरुषोत्तम O best among men? अधिभूतम् Adhibhuta? च and? किम् what? प्रोक्तम् declared? अधिदैवम् Adhidaiva? किम् what? उच्यते is called.Commentary In the last two verses of the seventh chapter Lord Krishna had used certain philosophical and technical terms such as Adhyatma? Adhibhuta? Adhidaiva and Adhiyajna. Arjuna does not understand the meaning of these terms. So he proceeds to ask the Lord the above estions for their elucidation. Lord Krishna gives the answers succinctly to the above estions in their order.Some treat this chapter as Abhyasa Yoga because in this chapter verses 7? 8? 10? 12? 13 and 14 deal with spiritual practices. Verse 7 treats of Karma and Bhakti Yoga combined (giving the hands to the service of humanity or society and fixing the mind on the Lord). Verse 8 deals with Abhyasa Yoga. Verses 10? 12 and 13 treat of Hatha Yoga (how to raise the lifeforce t the Ajna Chakra and the Sahasrara and the Brahmarandhra). Verse 14 treats of the easy Yoga of constant Namasmarana or remembering the names of the Lord constantly. This alone will help the spiritual aspirant to approach the Lord easily.The nature of Brahman? the individual Self (Adhyatma)? the nature of action? the nature of the objective universe or phenomena (Adhibhuta)? knowledge of the shining ones (Adhidaiva)? and the secret of sacrifice (Adhiyajna) are described in this discourse. The perfect sage will have perfect knowledge. He will have perfect knowledge of not only the manifested Brahman but also of the transcendental Brahman and the why of the universe? etc.

See Commentary under 8.2.

Arjuna said What are that brahman, Adhyatma and Karma which have been mentioned as what should be known by those who aspire for release from old age and death while they take refuge with the Lord? What are Adhibuta and Adhidaiva, which should be known by the aspirants for wealth? Who is Adhiyajna that is to be known by the three groups as their dying hour. In what manner are You to be known by these three groups who are self-controlled?