Bhagavad Gita - Chapter 8 - Shloka (Verse) 2

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।

Regarding "Sadhiyajnam cha" (and with Adhiyajna), by the word 'Adhiyajna', he poses another question: Is it the 'Vijnanatma' (conscious self) presiding over the sacrifice, or the Supreme Deity (Paradevata)? — hence "Adhiyajnah" (Who is Adhiyajna?). And 'how' — in what manner — is He to be contemplated as Brahman? Is it through identification (tadatmya) or through absolute non-difference? He asks this with "Katham" (How?). In any case, does He exist in this body or outside it? If in the body, 'who is here' (ko'tra) — is He the intellect etc., or distinct from them? He speaks with this curiosity — "Ko'tra" (Who is here?).

"Adhiyajnah katham ko'tra" (Who is Adhiyajna and how is He here?) — this does not constitute a split in the question; "Katham" (how) should be seen as intended to express the difference in the mode (prakara).

And regarding what was said about those of collected minds—that "remembrance of the Lord is achieved even at the time of death"—that is incorrect (he argues), because in the state of departure (dying), due to the agitation of the aggregate of senses, concentration of the mind is not possible; intending this, he asks — "Prayana..." (At the time of departure...).

"Adhiyajnah katham ko'tra" (Who is Adhiyajna, how, and who is here?) — Is the one attained in the sacrifice the 'Vijnanatma' (conscious self) or the 'Paramatma' (Supreme Self)? And 'how' — in what manner — is He to be contemplated? Is it through identification or non-difference? In any case, does He exist in this body or outside it? If in the body, who is He here? If outside, is He a wall etc., or distinct from that? With curiosity about the mode (prakara) etc., "Katham ko'tra" was said.

Addressing Him as 'Madhusudana', he indicates: "For You, who are Madhusudana (slayer of the demon Madhu), the slaying (sudana) of my doubts is extremely easy."

And regarding what was said—"And those of steadfast mind know Me even at the time of death"—he asks about that with "Prayana..." (At the time of departure...).

Since concentration of the mind is impossible due to the agitation of the aggregate of senses during the state of the departure of life-force (prana), "How are You to be known by the self-controlled ones at the time of death?" — this is the meaning of the seventh question, following the sub-commentary (Tika) on the Bhashya. However, it was not displayed (explained explicitly) by the Author of the Bhashya (Shankaracharya) because of its ease.

Salutations to the glorious Krishna.

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

"Adhiyajnah katham ko'tra" (Who is Adhiyajna, how, and who is here?). "Kah" (Who) is a question regarding the essential nature (svarupa).

"Katham" (How) is a question regarding the specific mode of worship (upasana), formed by pulling in (borrowing) the word "jneyah" (to be known - from the latter half of the verse). Thus, the two combined constitute a single question.

The rest is clear.

Arjuna said — It must be stated: What is that 'Brahman', 'Adhyatma', and 'Karma' mentioned as objects to be known by those striving for liberation from old age and death by taking refuge in the Lord?

What are 'Adhibhuta' and 'Adhidaiva' to be known by those desiring opulence (Aishwarya)?

Who is he designated by the word 'Adhiyajna', to be known by [all] three [types of aspirants]? And how is his state of being Adhiyajna constituted?

And at the time of departure, how are You to be known by these three [types of aspirants] who are self-controlled?

Moreover — "Adhiyajna" etc. In the sacrifice that takes place in this body, who is the 'Adhiyajna'? The meaning is: Who is the presiding deity, the instigator, and the bestower of fruits?

Having asked about the essential nature, he asks about the mode of residence. "How" — meaning, in what manner does He, situated in this body, preside over the sacrifice? The mention of 'sacrifice' (Yajna) is implied as a synecdoche (upalakshana) for all actions.

And at the time of the end, by what means are You to be known by men of controlled minds?

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).

पूर्व अध्याय के अन्तिम दो श्लोकों में अकस्मात् ब्रह्म अध्यात्म अधिभूत आदि जैसे नवीन पारिभाषिक शब्दों का प्रयोग किया गया है और कहा है कि ज्ञानी पुरुष मरण काल में भी चित्त युक्त होकर मुझे इनके सहित जानते हैं। इससे अर्जुन कुछ भ्रमित हो गया।इस अध्याय का प्रारम्भ अर्जुन के प्रश्न के साथ होता है जिसमें वह उन शास्त्रीय शब्दों की निश्चित परिभाषायें जानना चाहता है जिनका प्रयोग भगवान् ने अपने उपदेश में किया था। वह यह भी जानने को उत्सुक है कि जीवन काल में सतत आध्यात्मिक साधना के अभ्यास के फलस्वरूप प्राप्त पूर्ण आत्मसंयम के द्वारा मरणकाल में भी आत्मा का अनुभव किस प्रकार प्राप्त किया जा सकता है।भगवान् श्रीकृष्ण प्रत्येक शब्द की परिभाषा देते हुए कहते हैं --

That which was hinted at by the Lord with "They know that Brahman" (7.29) etc., He determines (explains) through a set of nine questions — beginning with "What is that Brahman."

"Adhiyajna" etc. How (and who) is Adhiyajna? "Who [resides] here in the body" — [the verb 'resides'] is the remainder (to be supplied).

He states the specific subject matter to be propounded in the chapter — with "Marana" (Death...) etc.

That which is gone to is 'Gati' (Goal/Path). By the word 'Adi' (etc.), the path and so forth are implied. That which has the duty to be performed at the time of death and the goal (gati) at its beginning is 'so described'.

Since the glory of the Lord alone is being described in the form of being the object of the duty of remembrance and being the goal to be attained, the inclusion [of this chapter] within the [middle] Hexad (chapters 7-12) is established.

"Preceded by the aforementioned explanation"—this should be supplied (added as an ellipsis); by that, the connection (Sangati) characterized by immediate sequence (Anantarya) is also established, because the instruction on duties at the time of death, etc., arises from that very context (of the previous chapter).

Adhiyajna—is it the 'Devatatma' (deity-self) attained in the sacrifice, or the Supreme Brahman? And 'how'—in what manner—is He to be contemplated? Is it through identification (tadatmya) or through absolute non-difference? In any case, does He exist in this body or outside it? If in the body, 'who is here'—is it the intellect etc., or distinct from them?

'Adhiyajnah katham ko'tra' (Who is Adhiyajna and how is He here?)—this is not to be seen as two questions, but rather as a single question including the mode (prakara). Addressing Him as 'O Madhusudana,' he implies: Since You are the remover of all calamities effortlessly due to being supremely compassionate, it is indeed easy and proper for You to effortlessly remove the calamity of my doubt.

And regarding the 'time of departure'—since concentration of the mind is impossible due to the agitation of the entire aggregate of senses—'how,' in what manner, are You to be known by the 'self-controlled ones' (those of collected minds)? The word 'cha' (and) is used to indicate this raised doubt. The intention is: Because of Your omniscience and supreme compassion, please tell all this to me who has taken refuge in You.

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 —

And who is Adhiyajna? And how is that Adhiyajna to be known here in the body?

And at the time of departure, how are You to be known by these self-controlled ones?

अधियज्ञः Adhiyajna? कथम् how? कः who? अत्र here? देहे in body? अस्मिन् this? मधुसूदन O Madhusudana? प्रयाणकाले at the time of death? च and? कथम् how? ज्ञेयः knowable? असि art? नियतात्मभिः by the selfcontrolled.Commentary Arjuna put seven estions to the Lord1. What is that Brahman Is it Brahman with the Upadhis (limiting adjuncts) or Brahman without them2. Is it the aggregate of the senses or individual consciousness (PratyakChaitanya) or distinct? pure consciousness3. What is Karma Is it Yajna Or? is it distinct from Yajna4. Adhibhuta is knowledge of the Bhutas. Is this the knowledge of the elements or something else5. Adhidaiva is that which is associated with the gods. Is this the meditation on the gods Or? is it the consciousness associated with the Suryamandala? etc.6. Adhiyajna is that which is associated with Yajnas or Vedic rituals. Is this the Para Brahman (Supreme Being) or any special god Is it of the same form (Tadatmyarupa) or is it entirely nondifferent (Abheda) Does it exist in the body or outside it If it exists in the body? is it the intellect (Buddhi) or distinct from it7. At the time of death? when the memory is lost and when the senses become cold (i.e.? whenthey lose their vitality) how can the man of onepointedness and of steadfast mind know the LordO Lord Madhusudana Thou art allmerciful. Thou hast killed Madhu and removed the miseries of the people. Even so Thou canst remove my difficulties and doubts very easily. This is nothing for Thee? the omniscient Lord. (This is the reason why Arjuna addresses the Lord by the name Madhusudana.)

In order to settle these estions seriatim -

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?