Bhagavad Gita - Chapter 8 - Shloka (Verse) 11

व्याख्या--[सातवें अध्यायके उनतीसवें श्लोकमें जो निर्गुण-निराकार परमात्माका वर्णन हुआ था, उसीको यहाँ ग्यारहवें, बारहवें और तेरहवें श्लोकमें विस्तारसे कहा गया है।]

फिर भी भगवान् आगे बतलाये जानेवाले उपायोंसे प्राप्त होनेयोग्य और वेदविदो वदन्ति इत्यादि विशेषणोंद्वारा वर्णन किये जानेयोग्य ब्रह्मका प्रतिपादन करते हैं --, हे गार्गि ब्राह्मणलोग उसी इस अक्षरका वर्णन किया करते हैं इस श्रुतिके अनुसार वेदके परम अर्थको,जाननेवाले विद्वान् जिस अक्षरका अर्थात् जिसका कभी नाश न हो ऐसे परमात्माका वह न स्थूल है न सूक्ष्म है इस प्रकार सब विशेषोंका निराकरण करके वर्णन किया करते हैं तथा जिनकी आसक्ित नष्ट हो चुकी है ऐसे वीतराग यत्नशील संन्यासी यथार्थ ज्ञानकी प्राप्ति हो जानेपर जिसमें प्रविष्ट होते हैं। एवं जिस अक्षरको जानना चाहनेवाले ( साधक ) गुरुकुलमें ब्रह्मचर्यव्रतका पालन किया करते हैं वह अक्षरनामक पद अर्थात् प्राप्त करनेयोग्य स्थान मैं तुझे संग्रहसे -- संक्षेपसे बतलाता हूँ। संग्रह संक्षेपको कहते हैं। सत्यकामके यह पूछनेपर कि हे भगवन् मनुष्योंमेंसे वह जो कि मरणपर्यन्त ओंकारका भली प्रकार ध्यान करता रहता है वह उस साधनसे किस लोकको जीत लेता है पिप्पलाद ऋषिने कहा कि हे सत्यकाम यह ओंकार ही निःसन्देह परब्रह्म है और यही अपर ब्रह्म भी है। इस प्रकार प्रसङ्ग आरम्भ करके फिर जो कोई इस तीन मात्रावाले ओम् इस अक्षरद्वारा परम पुरुषकी उपासना करता रहता है। इत्यादि वचनोंसे ( प्रश्नोपनिषद्में ) तथा जो धर्मसे विलक्षण है और अधर्मसे भी विलक्षण है इस प्रकार प्रसङ्ग आरम्भ करके फिर समस्त वेद जिस परमपदका वर्णन कर रहे हैं समस्त तप जिसको बतला रहे हैं तथा जिस परमपदको चाहनेवाले ब्रह्मचर्यका पालन किया करते हैं वह परमपद संक्षेपसे तुझे बतलाऊँगा वह है ओम् ऐसा यह ( एक अक्षर )। इत्यादि वचनोंसे ( कठोपनिषद्में )। परब्रह्मका वाचक होनेसे एवं प्रतिमाकी भाँति उसका प्रतीक ( चिह्न ) होनेसे मन्द और मध्यम बुद्धिवाले साधकोंके लिये जो परब्रह्मपरमात्माकी प्राप्तिका साधनरूप माना गया है उस ओंकारकी कालान्तरमें मुक्तिरूप फल देनेवाली जो उपासना बतलायी गयी है,

Since remembrance of the Lord at the time of meditation could be achieved by just any mantra etc., in order to restrict it to a specific designation (abhidhana), He states the authoritativeness of the Supreme Person under discussion as the object of remembrance, based on the celebrity among the elders knowing the three Vedas—with "Punah api" (Again/Moreover). The means to be described is "Omkara."

[Objection:] Regarding the subjective Brahman which is not an object (avishaya), how can there be any speech/description even by the knowers of the Vedic meaning? Anticipating this, and thinking "without abandoning its non-objective nature," he cites the Shruti—"Tad va" (That verily...) etc.

[Objection:] Even so, regarding that non-object which is void of all specific attributes, speech is inappropriate? Anticipating this, he says—"Sarva" (All...) etc.

Not only is the described Brahman established by the experience of the wise, but it is also famous among the liberated as being approachable by the liberated—he states this with "Kincha" (Moreover).

Whose Sannyasa (Renunciation) is genuine? To that he says—"Vitaragah" (Free from attachment).

Since celibacy (Brahmacharya) is ordained for the sake of Knowledge, Brahman is famous as an object of knowledge—he states this with "Yat cha" (And which).

[Arjuna's thought:] "How then can the described Brahman be known by me?" To Arjuna, whose mind is thus agitated, He says—"Tat te padam" (That goal to thee...).

Now, regarding the idea that "remembrance of the Lord at the time of meditation is achieved by just any mantra"—starting with texts like "O Bhagavan, he among men who meditates on that Omkara until death, which world does he conquer by that? He said to him: O Satyakama, this Omkara is verily the Higher and Lower Brahman" [Prashna Up. 5.1-2]; "But he who meditates on the Supreme Person by this very three-mored letter Om" [Prashna Up. 5.5]; "The Pranava is the bow, the Atman is the arrow, Brahman is said to be the target; one should penetrate it undistractedly, and become one with it like the arrow" [Mundaka Up. 2.2.4];

"That which is elsewhere from Dharma, elsewhere from Adharma" [Katha Up. 1.2.14]; "That goal which all Vedas proclaim, which all austerities speak of, desiring which they practice celibacy, that goal I tell you briefly—it is Om" [Katha Up. 1.2.15]—through such statements, the "Worship of Omkara" is intended for those of dull and medium intellect as a means for attaining the Supreme Brahman, acting as the 'Designator' (vachaka) of the Supreme Brahman and as a 'Symbol' (pratika) like an image. The fruit of this, described as "Liberation after a lapse of time" (kalantara-mukti), is indeed what is stated here also—with the intention that "The Lord should be remembered through Omkara," He says—"Yat" (Which) etc.

"Yat Aksharam"—That which "na ksharati" (does not perish), hence "Akshara" (Imperishable/Syllable); which the "Vedavidah"—knowers of the meaning of the Veda—speak of. As per the Shruti: "This verily, O Gargi, is that Akshara which Brahmanas speak of." Meaning: They speak of it by the negation of all specific attributes, as "Not gross, not subtle, not short, not long... soundless, touchless, formless, unspending," etc.

Not only do they speak of it, but "Yatayah"—the striving Sannyasis—enter it upon attaining right vision. "Vita"—gone/departed is "Raga"—attachment—here (Raga) is a synecdoche (upalakshana) for attachment etc.—from whom, they are "Vitaragah." The mention of "Raga" alone is with the intention that attachment is indeed the root of hatred etc. "Yad vishanti"—which they enter, upon the attainment of right knowledge. "Yad icchantah"—desiring (to know) which—"to know" is the remainder to be supplied. "Brahmacharyam charanti"—they practice celibacy in the Guru's house; as per the Shruti "Brahmanas desire to know this by the study of Vedas." "Tat padam"—that goal; I shall declare to you briefly.

He expands on that very Object of Meditation—with "Yad Aksharam" etc.

Because it is "attained" (prapyate) by seekers of liberation, it is "Padam" (Goal/Abode). This is from the root "Pada gatau" [Dhatupatha 4.63] (meaning 'pad' in the sense of going/attaining).

And also from the Shruti: "That is the supreme Abode (Padam) of Vishnu" [Rig Veda 1.22.20 / Katha Up. 3.9]. And because of the statement in the Naradiya (Purana): "You are sung of as 'Padam' by the sages because You are attained (padyase)."

Having entered the Prana in the middle of the eyebrows—this was stated. What should be done before doing that, and having done that, what is to be done? Intending to state these two, He first praises the 'Pranava' (Om), which is to be contemplated as a symbol (Pratika), wishing to express the non-difference between the signified (Vachya) and the signifier (Vachaka) — 'Yad Aksharam' (That Syllable/Imperishable) called Pranava, the signifier, which the knowers of the Veda utter at the beginning of the Veda. Or (alternatively), 'Yad Aksharam' meaning Brahman, the signified; characterized as 'That verily, O Gargi, is the Imperishable which Brahmanas speak of—not gross, not subtle, not short, not long'—which the knowers of the Veda, i.e., knowers of the Upanishads, speak of. And which the 'Yatayah' (ascetics) 'Vishanti' (enter)—i.e., take refuge in as a symbol of Brahman; in the (other) view, upon the attainment of right vision, into which the ascetics enter by the maxim of the river and the ocean. 'Desiring which Akshara they practice celibacy'—this is common to both views. 'Tat te padam'—That 'Padam' (Word consisting of three letters) or the place to be attained (padaniyam), the Supreme Abode of Vishnu, I shall tell you 'Sangrahena' (briefly).

And this non-difference between the signified and the signifier is understood by the shadow (implication) of the Shruti. Having introduced the Brahman who is beyond all attributes with 'Elsewhere from Dharma, elsewhere from Adharma,' and concluding with Omkara in 'That goal which all Vedas proclaim... I tell you briefly—It is Om.' And its fruit is due to its nature as a symbol. Having conceived Omkara as a symbol, one should understand/attain the Pure or the Qualified (Shabala) Brahman through it. And in another Shruti too: having started with 'O Satyakama, this Omkara is verily the Higher and Lower Brahman,' it is seen: 'Therefore, he who knows thus follows one or the other by this very support (ayatana).' 'Ayatana' means a symbol like the Shaligram stone; by that.

'Yad Aksharam'—Which Akshara (Imperishable), possessing attributes like non-grossness etc., the knowers of the Veda speak of; and which Akshara the ascetics free from attachment enter; desiring to attain which Akshara they practice celibacy; 'Tat te padam'—that Goal I shall declare to you briefly.

'Padyate'—is reached/attained by this; hence 'Padam.' That Akshara which is My essential nature (Mat-svarupa), knowable by all Vedantas—how it is to be worshipped, I shall declare briefly; this is the meaning.

Desiring to enjoin the practice based on 'Pranava' (Om) as more internal (intimate/direct) than mere 'Abhyasa Yoga,' He promises—with 'Yad Aksharam' etc.

'Yad Aksharam'—Which Imperishable the knowers of Vedanta speak of; according to the Shruti 'Under the mighty rule of this Imperishable, O Gargi, sun and moon are held in their positions.'

'Vitaragah'—Those from whom attachment has departed are Vitaraga; 'Yatayah'—the striving ones enter into which. And desiring to know which they practice celibacy in the Guru's house.

'Tat te'—That to you; 'Padam'—'Padyate' (is reached/gone to), hence Padam, meaning the Goal to be attained (Prapya); 'Sangrahena'—I shall declare briefly. The meaning is: I shall tell the means for its attainment.

Now, to reject the 'explanation of others' (like Shankara) which stated a 'dull/inferior purpose' (viewing this as krama-mukti/gradual liberation), he states the meaning of the three verses starting with 'Yad Aksharam'—with 'Atha' (Now).

The word 'Smarana' (Remembrance) here collects (includes) both 'Upasana' and the 'Final Thought,' because both are specific types of memory.

'Not knowing the Veda, one does not conceive that Great One' [Taittiriya Br. 3.12.9.7]—implied by 'Vedavido vadanti' (The knowers of Veda speak), which indicates it is beyond other proofs, is the statement of the 'mode described in the Vedas'—possessing attributes like non-grossness. The Shruti 'Not gross, not subtle, not short' [Brihadaranyaka Up. 3.8.8] is intended here.

'Brahmacharyam' means being 'Urdhvaretas' (sublimated sexual energy) etc. Or, based on the Shruti 'Now what they call Yajna is indeed Brahmacharya... what they call Satrayana... what they call Mauna... what they call Aranyayana is indeed Brahmacharya' [Chhan. Up. 8.5.1-3], whatever conduct is for the attainment of Brahman is Brahmacharya.

The 'Vitaraga Yatayah' (Passionless Ascetics) are the agents in 'Desiring which they practice celibacy' [Katha Up. 1.2.15] as well. By this, the Fruit and the Means are displayed.

Since the conventional meaning (rudha) of the word 'Padam' (foot/word) is inappropriate here, he states the appropriate derivative meaning (yoga)—'Padyate' (Is approached/attained). Here, by the word 'Padam,' through the aspect of being the object of knowledge, 'being worthy of worship' etc. is intended—so he says 'Gamyate chetasa' (Is reached by the mind).

He states the fame implied by the words 'Yat' (Which) and 'Tat' (That)—with 'Tat nikhila' (That... all). Since the word 'Akshara' here refers to the Supreme Self devoid of faults like modification, it is said to be 'Mat-svarupam' (My nature). Meaning, My unique form. The worship of the Supreme Self in the form of Akshara is here for the purpose of attaining the 'Jivatma' (individual self) which is of the nature of Akshara (imperishable).

इस श्लोक में जो कि एक प्रसिद्ध उपनिषद् के मन्त्र का स्मरण कराता है भगवान् श्रीकृष्ण लक्ष्य की स्तुति करते हुए वचन देते हैं कि वे अगले श्लोकों में पूर्णत्व के परम लक्ष्य तथा तत्प्राप्ति के उपायों का वर्णन करेंगे।ध्यानसाधना में पूर्ण सफलता प्राप्त करने के लिए मन की योग्यता अत्यावश्यक होती है। इस योग्यता के सम्पादन के लिए प्रायः सभी उपनिषदों में प्रणवोपासना (ओंकारोपासना) का अनेक स्थानों पर उपदेश दिया गया है। पौराणिक युग से इस उपासना का स्थान श्रद्धाभक्तिपूर्वक किये जाने वाले ईश्वर के साकार रूप या अवतारों के ध्यान पूजा आदि ने ले लिया है। इस प्रकार के ध्यान का प्रयोजन और उपयोगिता वही है जो वैदिक उपासनाओं की है।यहाँ साधक को अनेक प्रकार के प्रतिबन्धों की सूचनाओं और आवश्यक सावधानियों का निर्देश दिया गया है जिससे उसकी आध्यात्मिक तीर्थयात्रा अधिक सरल और आनन्दप्रद हो सके। साधारणतः जिन विघ्नों की शिकायत साधक करते हैं वे सब विघ्न अनात्म उपाधियों से हुए तादात्म्य के कारण ही आते हैं। इन उपाधियों के तादात्म्य से मन को परावृत्त करने में वह स्वयं को असमर्थ पाता है। आत्मोन्नति के शास्त्र के रूप में वेदान्त के लिए आवश्यक है कि यह साधक को ध्यान की विधि बताने के साथसाथ सम्भावित विघ्नों का भी संकेत देकर उनसे सुरक्षित रहने के उपायों का भी वर्णन करे। यदि साधक को इनका सम्पूर्ण ज्ञान हो तो शीघ्र ही वह अपनी सुरक्षा कर सकता है। यह श्लोक यह इंगित करता है कि आत्मसंयम और वैराग्य के द्वारा किस प्रकार इस मार्ग पर सुखपूर्वक अग्रसर हुआ जा सकता है।इसी अध्याय में ब्रह्म की लाक्षणिक परिभाषा देते हुए उसे अक्षर कहा गया था। भगवान् श्रीकृष्ण विशेष बल देकर कहते हैं कि जो वीतराग यति हैं वे ब्रह्मचर्य का पालन करते हुए इसी अक्षर ब्रह्म में प्रवेश करते हैं।वीतरागा सम्पूर्ण गीता संन्यास का गीत हैं परन्तु यह मन्दबुद्धि पुरुष का अरचनात्मक संन्यास नहीं वरन् विवेक जनित वैराग्य है जो सर्वत्र एवं समस्त प्रगति और विकास का अग्रदूत है कामनाओं का संन्यास बुद्धि की स्वाभाविक परिपक्वता का फल है मन की प्रवृत्तियों का दमन नहीं। नईनई खिली हुई कलियाँ कुछ समय पश्चात् अपनी कोमलसुन्दर पंखुड़ियों के परिधान को त्यागकर शोभनीयता का संन्यास व्यक्त करके नग्नावस्था में खड़ी रहती हैं। परन्तु प्रकृति में यह तभी होता है जब फूलों पर सेचन क्रिया सम्पन्न होकर फल सृजन की क्रिया प्रारम्भ हो गई हो। इन फूलों पर दृष्टिपात करने वाले एक सामान्य पुरुष की दृष्टि से पंखुड़ियों का इस प्रकार बिखर जाना फूल का महान त्याग अथवा संन्यास हो सकता है किन्तु एक कृषक जानता है कि फूलों का यह त्याग उन्हें सद्यः प्राप्त परिपक्वता का परिणाम है जिसके कारण ये सुन्दर पंखुड़ियाँ स्वतः ही बिखर गई हैं।इसी प्रकार भारत के आध्यात्मिक ज्ञान के अन्तर्गत निःसन्देह ही संन्यास अथवा वैराग्य की आवश्यकता पर बल दिया गया है परन्तु उसका अर्थ उदास और विषादपूर्ण आत्मत्याग अथवा स्वयं को दण्डित करना नहीं है। किन्हींकिन्हीं धर्मों में अवश्य ही इस प्रकार के त्याग का प्रचार एवं अभ्यास किया जाता है। उपनिषदों के ऋषियों ने सदा सम्यक् विवेक जनित वैराग्य का ही उपदेश दिया है तथा उसका आग्रह किया है। इसलिए वीतरागाः शब्द से उन साधकों को समझना चाहिए जो विषयों की तुच्छता एवं जीवन के परम लक्ष्य की श्रेष्ठता समझकर विषयासक्ति से सर्वथा मुक्त हो गये हैं।यह भी सर्वविदित तथ्य है कि इच्छाओं की संख्या जितनी अधिक होगी मन में विक्षेप भी उतना ही अधिक होगा। विक्षेपों की अधिकता का अर्थ मानसिक क्षमता की न्यूनता है। साधक की ध्यान में सफलता मन की शक्ति पर निर्भर करती है और मनः शान्ति ही वह धन है जिसके द्वारा इस यात्रा की कठिनाइयाँ और कष्ट कम हो सकते हैं। अतः एक नियम के रूप में कहा जा सकता है कि ज्ञान मार्ग में उन पुरुषों को सफलता का अधिक अवसर है जिनमें कामनाओं की संख्या न्यूनतम है।उपासना का क्रम तथा फल बताने के लिए भगवान् कहते हैं --

Yad aksharam (That Imperishable), etc.

'Sangraha' is that by which something is completely grasped or ascertained, meaning the 'upaya' (means or method).

By that means, I will describe that 'padam' (state/abode); I will state here the means for constant practice.

To refute the alternative explanation that the worship of Omkara is being stated for the sake of gradual liberation (Krama-mukti), He says 'tat eva' (that very). The underlying idea is that for those who have mastered the breath (Vayu-jaya), this is obligatory at the time of death, otherwise there would be a contradiction with statements like 'remembering Me' [8.13].

(Objection): But the quality of being a 'pada' (word/syllable) is possible only for the sound Omkara, not for Vishnu. To this he answers: 'prapyate' (that which is attained). The 'a' suffix is used here in the sense of the object (karma). 'Padam' means 'essential nature' (svarupa); this usage is demonstrated.

Now, whereas the remembrance of the Lord at the time of meditation was established through any name, the text now begins to restrict it, implying that such remembrance should be performed specifically through the name 'Pranava' (Om) and not by any other mantra. This is based on Shruti passages like 'That goal (padam) which all Vedas proclaim, which all austerities speak of, desiring which they practice brahmacharya, that goal I tell you briefly: it is Om.' (Katha Up. 1.2.15).

[Verse Analysis]: 'Yad Aksharam' means the Imperishable, the Brahman named Omkara, which the knowers of the Vedas speak of. As per texts like 'This is indeed that Imperishable, O Gargi, which the knowers of Brahman speak of; it is neither gross nor subtle, neither short nor long' (Brihadaranyaka Up. 3.8.8), they propound it by negating all specific attributes.

It is not only ascertained by those skilled in proofs (scriptural evidence) but is also experienced by those seeking liberation; thus He says 'Vishanti'—into which the Yatis (striving renunciates, free from attachment and desire) enter in their essential nature through right realization.

Not only is it experienced by the perfected ones (Siddhas), but the entire effort of the aspirants (Sadhakas) is also for its sake; thus He says 'Yad ichhanto'—desiring to know which, the Naishthika Brahmacharis practice 'brahmacharya' (celibacy/spiritual discipline) such as living in the teacher's house and engaging in austerities for life. That 'Padam' (goal to be attained) named Akshara, I shall declare to you 'sangrahena,' i.e., briefly or concisely, 'pravakshye,' i.e., I will tell it excellently so that you may understand. The intention is: do not be distressed thinking 'How shall I know that Akshara?'

Here, the worship of the Supreme Brahman through Its designator (vachaka) or as a symbol (pratika) like an image—which yields Krama-mukti (gradual liberation) for those of dull and medium intellect, as stated in passages like 'Again, he who meditates on the Supreme Person through this very syllable 'Om' consisting of three matras, attains Him' (Prashna Up. 5.5)—is indeed what is intended by the Lord here as well.

Therefore, the worship of Omkara accompanied by Yoga-dharana (yogic concentration), its fruit, one's own essential nature, non-return from that state, and the path to it—this collection of meanings is spoken of until the end of the chapter.

(Objection) 'Now, those endowed with Devotion also attain That very thing, and those endowed with Yoga also; then what is the distinction between the two?'—Upon this expectation, He states the nature of the Goal of both—with 'Yadaksharam' (Which Imperishable).

Which 'Akshara' (Imperishable) the knowers of Veda—knowers of Vedanta—speak of; which the 'Vitaragah'—dispassionate—'Yatayah'—ascetics making effort of total renunciation etc.—'Vishanti' (enter)—where they attain unity; 'Yadicchantah' (Desiring which)—desirous of attaining It through the knowledge of Its nature—they 'Charanti' (practice) 'Brahmacharyam'—control of senses—in the Guru's house; 'Tat padam' (That Goal)—attainable by them

'Te' (to you) 'Sangrahena'—briefly—for the sake of knowledge—'Pravakshye'—I shall tell; this is the meaning.

'Yat Aksharam' implies that which does not decay (na ksharati), i.e., the Imperishable. 'Vedavidah' means the knowers of the meaning of the Vedas. As per the Shruti 'O Gargi, the knowers of Brahman speak of this very Imperishable' (Brihadaranyaka Up. 3.8.8), they speak of it by negating all specific distinctions, describing it as 'neither gross nor subtle' (Brihadaranyaka Up. 3.8.8), etc.

Moreover—'Vishanti' means they enter, upon the attainment of right vision (samyag-darshana); 'Yatayah' means the diligent ascetics (sannyasis); 'Vitaragah' means those from whom attachment (raga) has departed (vita). And desiring which Akshara—the ellipsis implies 'desiring to know'—they practice 'Brahmacharyam' (celibacy/student-discipline) at the teacher's place; 'Tat te padam' means that goal called Akshara, which is 'padaniyam' (worthy of being attained); I shall declare to you 'sangrahena,' meaning briefly or in summary.

'O Bhagavan, he among men who meditates on Omkara until the time of death, which world does he conquer thereby? To him he said: O Satyakama, this Omkara is indeed both the Higher and Lower Brahman' starting with this, and continuing 'Again, he who meditates on the Supreme Person through this very syllable 'Om' consisting of three matras...' (Prashna Up. 5.1, 2, 5)—'he is led up by the Sama hymns to the Brahmaloka,' etc.; and also starting with 'Different from dharma, different from adharma' and continuing 'That goal which all Vedas proclaim, which all austerities speak of, desiring which they practice brahmacharya, that goal I tell you briefly: it is Om' (Katha Up. 1.2.14-15); by these statements, the worship of Omkara—as a designator (vachaka) of the Supreme Brahman or as a symbol (pratika) like an image—is described as a means for the attainment of Supreme Brahman intended for those of dull and medium intellect, the fruit of which is liberation at a later time (kalantara-mukti). The same is intended here as well. To describe this worship of Omkara—which yields liberation in course of time and serves as the means for attaining the Supreme Brahman presented in verses like 'Kavim puranam...' (Gita 8.9) and 'Yad aksharam vedavido...' (Gita 8.11)—accompanied by Yoga-dharana (yogic concentration),

along with whatever incidental topics form the context, the subsequent text is begun.

This attainment of the Adhiyajna (Lord of Sacrifice) has been described in three ways for the aforementioned yogis; but stating the proposition that for the Jnanis (Knowers) who contemplate the Self as the Imperishable Brahman, 'That alone' becomes attainable, He speaks to the worshippers of That—"Yad aksharam" (That Imperishable), etc.

The Brahmanas who know the Vedas declare, "This is indeed that Imperishable, O Gargi" [Brihadaranyaka Up. 3.8.8]. It is understood that the discourse of the knowers of the Vedas generally culminates in the Akshara (Imperishable).

"Yatayah," meaning the passionless Paramahamsas (supreme ascetics), "vishanti" (enter into) which, meaning they attain oneness with it; this is stated as the goal to be attained by the Sannyasis.

"Yad icchanto brahmacharyam charanti" (Desiring which they practice celibacy/student-discipline)—that nature of Akshara is the nature of My 'Padam' (Abode/Foot). Based on the sentence "The light of the Chedi King (Shishupala) entered the foot (charanam) of the Lord of Satvatas (Krishna)" and the statement from the Nibandha that "In forms like the Inner Controller (Antaryami) and Incarnations (Avatars), it indeed has the status of a foot (padatva)," this Akshara is My 'Charanam' (Foot). That I shall declare to you "sangrahena," i.e., in brief; meaning, I will say that it is attainable by them.

यत् which? अक्षरम् imperishable? वेदविदः knowers of the Vedas? वदन्ति declare? विशन्ति enter? यत् which? यतयः the selfcontrolled (ascetics or Sannyasins)? वीतरागाः freed from attachment? यत् which? इच्छन्तः desiring? ब्रह्मचर्यम् celibacy? चरन्ति practise? तत् that? ते to thee? पदम् goal? संग्रहेण in brief? प्रवक्ष्ये (I) will declare.Commentary The Supreme Being which is symbolised by the sacred monosyllable Om or the Pranava is the highest step or the supreme goal of man.The same ideas are expressed in the Kathopanishad. Yama (the God of Death) said to Nachiketas? The goal which all the Vedas speak of? which all penances proclaim and wishing for which they lead the life of celibacy? that goal (world) I will briefly tell thee. It is Om. Satyakama the son of Sibi estioned Pippalada? O Bhagavan? if some one among men meditates here until death on the syllable Om? what world does he obtain by that Pippalada replied? O Satyakama? the syllable Om is indeed the higher and the lower Brahman. He who meditates on the higher Purusha with this syllable Om of three Matras (units) is led up by the Samaverses to the Brahmaloka or the world of Brahma. (Prasnopanishad)Pranava or Om is considered either as an expression of the Supreme Self or Its symbol like anidol (Pratika). It serves persons of dull and middling intellects as a means for realising the Supreme Self.Chant Om three times at the commencement of your meditation you will find concentration of mind easier.

Pravaksye, I shall speak; te, to you; samgrahena, briefly; tat, of that; which is called the aksaram, immutable-that whch does not get exhausted, which is indestructible; padam, Goal to be reached; yat, which; veda-vidah, the knowers of the Vedas, the knowers of the purport of the Vedas; vedanti, declare, speak of It as opposed to all alifications-'It is neither gross nor minute' (Br. 3.8.8) etc.-, in accordance with the Upanisadic text, 'O Gargi, the knowers of Brahman say this Immutable (Brahman) is that' (ibid); and further, yat, into which, after the attainment of complete realization; visanti, enter; yatayah, the diligent ones, the monks; who have become vita-ragah, free from attachment; and icchantah, aspiring to know (-to know being supplied to complete the sense-); yat, which Immutable; people caranti, practise; brahmacaryam, celibacy-at the teacher's house.
Commencing with, '"O venerable sir, which world does he really win thery who, among men, intently meditates on Om in that wonerful way till death?" To him he said, "O Satyakama, this very Brahman that is (known as) the inferior and superior is but this Om"' (pr.5.1-2), it has been stated, 'Again, anyone who meditates on the supreme Purusa with the help of this very syllable Om, as possessed of three letters,৷৷.he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama-mantras,' (op.cit.5) etc. Again, beginning with '(Tell me of that thing which you see as) different from virtue, different from vice,' it has been stated, 'I tell you briefly of that goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for which people practise Brahmacarya: it is this, viz Om' (Ka.1.2.14-15), etc.
In the above otations, Om which is going to be spoken of is presented as a name of this supreme Brahman, and also as Its symbol like an image. This has been done as a means to meditation on it (Om) for the attainment of the supreme Brahman by poeple of low and mediocre intellect, in as much as this leads to Liberation in course of time. Here also that very meditation on Om in the manner stated above-which is the means of attaining the supreme Brahman introduced in, '(He who meditates on) the Omniscient, the Ancient,' and in, '(I shall speak to you birefly of that immutable Goal) which the knowers of the Vedas declare,' and which (meditation) leads to Liberation in due course [Realization of Brahman leads to immediate Liberation (sadyomukti, whereas meditation (contemplation, upasana) leads to gradual Liberation (krama-mukti).-Tr.]-has to be spoken of along with 'adherence to yoga' as also whatever is connected directly or indirectly with it. For this purpose the following text is begun:

I shall show you briefly that goal which the knowers of the Veda call 'the imperishable,' i.e., as endowed with attributes like non-grossness etc., - that imperishable which 'the ascetics freed from passion enter'; that imperishable 'desiring to attain which men practise continence'. What is attained by the mind as its goal is called 'pada'. I shall tell you briefly My essential nature which is beyond all description and which is explained in the whole of Vedanta and which is to be meditated upon. Such is the meaning.