Bhagavad Gita - Chapter 8 - Shloka (Verse) 3

व्याख्या--'अक्षरं ब्रह्म परमम्'--परम अक्षरका नाम ब्रह्म है। यद्यपि गीतामें ब्रह्म शब्द प्रणव वेद प्रकृति आदिका वाचक भी आया है तथापि यहाँ ब्रह्म शब्दके साथ परम और अक्षर विशेषण देनेसे यह शब्द सर्वोपरि सच्चिदानन्दघन अविनाशी निर्गुणनिराकार परमात्माका वाचक है।

इन प्रश्नोंका क्रमसे निर्णय करनेके लिये श्रीभगवान् बोले --, परम अक्षर ब्रह्म है अर्थात् हे गार्गि इस अक्षरके शासनमें ही यह सूर्य और चन्द्रमा धारण किये हुए स्थित हैं इत्यादि श्रुतियोंसे जिसका वर्णन किया गया है जो कभी नष्ट नहीं होता वह परमात्मा ही ब्रह्म है। परम विशेषणसे युक्त होनेके कारण यहाँ अक्षर शब्दसे ओमित्येकाक्षरं ब्रह्म इस वाक्यमें वर्णित ओंकारका ग्रहण नहीं किया गया है क्योंकि परम वह विशेषण निरतिशय अक्षर ब्रह्ममें ही अधिक सम्भव -- युक्ितयुक्त है। उसी परब्रह्मका जो प्रत्येक शरीरमें अन्तरात्मभाव है उसका नाम स्वभाव है वह स्वभाव ही अध्यात्म कहलाता है। अभिप्राय यह कि आत्मा यानी शरीरको आश्रय बनाकर जो अन्तरात्मभावसे उसमें रहनेवाला है और परिणाममें जो परमार्थ ब्रह्म ही है वही तत्त्व स्वभाव है उसे ही अध्यात्म कहते हैं अर्थात् वही अध्यात्म नामसे कहा जाता है। भूतभावउद्भवकर अर्थात् भूतोंकी सत्ता भूतभाव है। उसका उद्भव ( उत्पत्ति ) भूतभावोद्भव है उसको करनेवाला भूतभावोद्भवकर यानी भूतवस्तुको उत्पन्न करनेवाला ऐसा जो विसर्ग अर्थात् देवोंके उद्देश्यसे चरु पुरोडाश आदि ( हवन करने योग्य ) द्रव्योंका त्याग करना है वह त्यागरूप यज्ञ कर्म नामसे कहा जाता है इस बीजरूप यज्ञसे ही वृष्टि आदिके क्रमसे स्थावरजङ्गम समस्त भूतप्राणी उत्पन्न होते हैं।

He introduces the Lord's reply to the set of seven questions explained [previously as to be asked]—with "Esham" (Of these) etc. Understanding that answering the questions in the exact order they were asked facilitates the questioner's easy comprehension of the desired meaning, He specifies—"Yathakramam" (in order).

Among them, to determine the [first] three questions, he cites the Lord's words—"Aksharam" (The Imperishable) etc. The answer to the question "What is that Brahman?" is "Aksharam Brahma Paramam" (The Supreme Imperishable is Brahman). Regarding this, he explains through derivation the application of the word 'Akshara' to the attributeless Supreme Self, based on the connection of imperishability (avinashitva) and all-pervasiveness (vyaptimatva)—with "Aksharam" etc.

[Objection:] How can the application of the word 'Akshara' to the aforementioned Supreme Self be resorted to based on derivation alone, without established usage (vriddha-prayoga), since derivation is possible for other meanings too? Anticipating this doubt, he says—"Etasya" (Of this...) etc., implying that since the absolute administration of objects like heaven and earth is impossible for anyone other than the Supreme, the 'Akshara' heard [in the Scriptures] as the agent of such administration is indeed Brahman.

[Objection:] According to the maxim "Convention prevails over derivation" (rudhiryogmapahrati), it is proper to resort to the conventional application of the word 'Akshara' to the aggregate of letters, i.e., the syllable Om? Anticipating this, he says—"Omkarasya" (Of the syllable Om...) etc. [Objection:] Perhaps the 'Akshara' named Omkara, introduced at the beginning of the reply, will be qualified later on? Anticipating this, he says—"Paramam" (Supreme...) etc., meaning that due to the contradiction with the adjective 'Supreme', its (Omkara's) introduction is not possible.

The answer to "What is Adhyatma?" is "Svabhavodhyatmam" etc. He explains this with—"Tasyaiva" (Of that very...) etc. 'Svakiya bhavah' means one's own state/nature. The aggregate of senses like ears, which exists in the self (body) and is known by the concept of "I"—excluding this appearance, he accepts the term 'Svabhava' [as the Self]—"Svo bhavah" (One's own existence). Thus, upon accepting this analysis, the meaning "Svabhava is called Adhyatma" is accomplished—restating this, he says—"Svabhavah" etc. One should not forget what was said in "Tasyaiva parasya" (Of that very Supreme...), so he qualifies it with—"Paramartha" (In the highest sense...) etc. The meaning is that the Supreme Brahman alone, having entered the body etc., experiences the state of the inner self, as per the Shruti "Having created it, He entered into it."

He takes up the answer to the question "What is Karma?"—with "Bhuta" etc. 'Bhuta' (beings) are indeed 'Bhava' (entities); their 'Udbhava' is complete origination; he who causes that—taking this derivation as established, he explains it in another way—"Bhutanam" (Of beings...) etc. 'Bhava' means existence (sadbhava) or the state of being a thing; therefore, he will say it causes the origin of created things. The 'Vedic Action' qualified here is what is termed by the word 'Karma'—showing this meaning of the word 'Visarga', he clarifies—with "Visarga" etc.

[Objection:] How can the aforementioned sacrifice be the cause of the origin of them (beings) by being the cause of creation, maintenance, and dissolution in all beings? Anticipating this doubt, and recalling the Smriti "The oblation cast into the fire...", he says—"Etasmaddhi" (For from this...) etc.

With the intention that answering the questions in the exact order they were asked will successfully provide the questioner with the answers with ease, the Holy Lord spoke to decide the questions asked by Arjuna in order.

Regarding "Those who know that Brahman, the entire [Adhyatma]"—here, the Attributeless Brahman is intended; thus He gives the answer to the first question with "Aksharam Brahma" (Brahman is the Imperishable). As to what was asked—"What is that Brahman?"—It is 'Akshara'. By the derivation "na ksharati" (that which does not perish), Akshara means devoid of destruction. Or by the derivation "ashnute" (that which pervasively) meaning "ashnoti sarvam" (pervades all), Akshara means all-pervading.

He wards off the confusion of understanding 'Omkara' by the word Akshara through convention (rudhi)—with the word "Paramam" (Supreme). Supremacy (paratvam) belongs to the unsurpassed Supreme Self alone, because of supporting the entire aggregate of modifications from earth up to ether (akasha). And so is the Aphorism (Brahma Sutra 1.3.10): "The Imperishable [is Brahman] because of supporting [everything] up to space." In the Shruti, it is heard: "In what, O Gargi, is the ether woven as warp and woof?" He said, "This verily, O Gargi, is what Brahmanas call the Akshara; it is neither gross nor subtle," etc.

Here a doubt arises: Does the word 'Akshara' denote a letter/syllable or the Supreme Lord? Since the word 'Akshara' is well-known as 'letter' in "Akshara-samamnaya" (alphabet/collection of letters) etc., and violating well-known usage is improper; and since in other Shrutis like "Om is all this," the letter (Om) is also ascertained as the Self of all being an object of worship—thus it is obtained [by the opponent] that 'Letter' alone is denoted by the word Akshara. To this, it is said [in conclusion]: The Supreme Self alone is denoted by the word Akshara. Why? "Because of supporting [everything] up to space"—i.e., supporting the aggregate of modifications from earth to ether. For there [in the Upanishad], having stated that the entire aggregate of modifications like earth, divided into the three times, is woven as warp and woof in the ether (akasha)—thus establishing the ether as the substratum—this 'Akshara' was introduced by the question "In what is the ether woven as warp and woof?". And so it was concluded: "In this very Akshara, O Gargi, is the ether woven as warp and woof." And this 'support of everything up to space' is not possible anywhere other than Brahman. As for "Om is all this," that too should be seen as for the purpose of praise (stuti) because it is a means for realizing Brahman. Therefore, because of the qualities of eternality ("does not perish") and pervasiveness ("ashnute"), Akshara is the Supreme Brahman alone; and by the adjective "Paramam" (Supreme), the confusion of it being the Jiva (individual soul) or Pradhana (Primordial Nature) is also removed.

He gives the answer to the third question with—"Bhutabhavodbhavakarah". 'Bhutabhava' is the existence (bhava) of beings (bhuta); 'Bhutabhavodbhava' is the origination (udbhava) of that existence; he who causes that is "Bhutabhavodbhavakarah," meaning the causer of the production of existing things. In the Bhashya, assuming the derivation "Beings alone are Bhavas; their Udbhava is complete origination; he who causes that" as established, (the Author) has derived it in another way—"Bhutanam" (Of beings) etc. 'Bhava' means existence or object-ness—this is the view of the sub-commentators. And thus, 'Bhava' is the birth of beings whose nature is to become (bhavana), and 'Udbhava' is growth; the doer of these two is "Bhutabhavodbhavakarah"—such a derivation establishing this [meaning] should also be understood. "Visarjanam Visargah" (Discharging is Visarga). The abandonment of substances like Charu and Purodasha intended for a deity; that very thing characterized by discharge, in the form of sacrifice etc., ordained by the Vedas, named 'Karma', is spoken of by Me with the word 'Karma'—this is the meaning.

"The oblation cast into the fire reaches the sun completely. From the sun comes rain, from rain food, then beings"—this Smriti shows the origin of moving and unmoving beings from this 'Karma'.

The "Supreme Akshara" (Imperishable) is Brahman. This [adjective 'Supreme'] is to exclude the doubt regarding the Vedas, etc. [being the meaning of Akshara].

That which is 'Adhi' (presiding over/based in) the 'Atman' (Self) is 'Adhyatma'. Or, that which is in the context/jurisdiction of the Self.

And it is thus: The 'nature of the Jiva' (Jaiva svabhava). Deriving it as "The state/entity named 'Sva' (Self) is Svabhava"—the Jiva itself is 'Svabhava', because the idea is that it always verily 'is' in one mode. The word 'Bhava' is used to exclude the inner instrument (mind/intellect) etc. For the existence of the inner instrument etc. is not in one mode, due to their being mutable. The word 'Sva' is to exclude Ishvara (the Lord) [focusing here on the individual].

The "Divine Action" (Ishvara-kriya) which causes the origin of 'Bhutas' (living beings) and 'Bhavas' (inert objects) is "Visarga". The meaning is: "Visarga" is creating (sarjana) in a special way (visheshena).

He states the answers to these questions in order—with the three beginning with "Aksharam". Among them, the answer to "What is that Brahman?" is "Aksharam Paramam Brahma" (The Supreme Imperishable is Brahman). The construction is: That which is the Supreme Imperishable is Brahman. Since the word 'Akshara' is conventional (rudha) for letters/syllables—as seen in Shrutis like "Om is this Akshara" and Smritis like "Om, this one Akshara, is Brahman"—and thus here too the grasp of Pranava (Om) by the word 'Akshara' might occur, the adjective "Paramam" (Supreme) is given, because it is impossible for Pranava to be the Supreme Brahman. And therefore, the "Indivisible Uniform Reality" (Akhanda-ekarasa-vastu) famous in the Shruti "This verily, O Gargi, is that Akshara which Brahmanas speak of... not gross, not subtle, not short, not long," which is termed 'Akshara', is Brahman—this is the view of the Ancients (Pranchah).

Or else [Alternative View]: The 'Jiva' (individual soul) is spoken of by the word 'Akshara'. In the Gita verse "The Kutastha (immutable) is called Akshara" (15.16), and in the Shruti "Kshara is Pradhana, the Amrita-Akshara is Hara (the soul)... one God rules over them," the denotation of Jiva by the word 'Akshara' qualified by the terms 'Kutastha' and 'Amrita' is seen. [Grammatical Note:] Although "Amrito'ksharam" (Amritah + Aksharam) was expected, the absence of the 'u' sound (visarga becoming 'o') is a Vedic license (Chhandasa). And thus, [in this view], the 'Akshara' (Jiva) is the Supreme Brahman. By the adjective "Paramam", the exclusion of the 'conditioned' (sopadhika) [Jiva] mentioned in the previous chapter is achieved. For the state of being Brahman is not possible for the conditioned Jiva. While the mirror of Maya, which acts as the differentiator (cause of distinction), is active/awake, the non-difference of the two (Jiva and Brahman) is illogical. Even though the adjective 'Paramam' was absent in the question "What is that Brahman?", since Brahman was qualified by the word "Kritsna" (entire/whole)—which denotes supremacy—in the aphorism that raised the question ("Those who know that Brahman entirely..."), it is indeed proper that in the answer too Brahman is qualified by the distinction 'Paramam'. In the question too, by the word 'Tat' (That), 'Kritsnatva' (wholeness) alone is grasped. And therefore [the meaning is]: What is that 'Kritsna' in the question? That which is 'Akshara' (the Jiva), that very thing, when freed from the connection with adjuncts, is the 'Kritsna' Brahman—thus the "State of being Brahman" of the inner self (pratyagatma), which is the meaning of the Great Sentence "Tat Tvam Asi" (That Thou Art), is propounded—this is the heart/core intent.

Similarly, 'Sva' (one's own) 'Bhava' (state) which is non-adventitious (anagantuka)—i.e., essential nature—is 'Svabhava', meaning the "Pure meaning of the word Thou" (shuddha-tvam-padartha); that is called 'Adhyatma'. However, in the Bhashya, it is said: "Of that very Supreme Brahman, the state of being the inner self in every body is 'Sva-bhava' (Own state), which is called Adhyatma."

'Visarga' is the 'Yaga' (Sacrifice) consisting of the abandonment of substances intended for deities; that is named 'Karma'. He qualifies that very thing—with "Bhuta" etc. 'Bhava' of beings means the nature like Sattva etc., and 'Udbhava' means birth; because of 'doing' (karana) both of those, it is "Bhutabhavodbhavakarah". Thus indeed—"The intellect follows Karma"—so the conformity of 'Bhava' (nature) to Karma is stated in Smriti. Similarly, 'Udbhava' (birth) is also from Karma, as stated in Smriti: "The oblation cast into the fire reaches the sun completely. From the sun comes rain, from rain food, then beings."

The Blessed Lord said — That which is designated as "Tat Brahma" (That Brahman) is the "Supreme Akshara" (Imperishable). "Na ksharati" (it does not perish), hence "Akshara," meaning the Knower of the Field (Kshetrajna) in the aggregate form (samashti). And so is the Shruti: "The Unmanifest merges into the Akshara, the Akshara merges into Tamas" (Subala Up. 2) and others.

The "Supreme Akshara" is the essential nature of the Self completely liberated from material nature (Prakriti). "Svabhava" is called "Adhyatma"; Svabhava means Prakriti (material nature); it is non-Self, yet attaching itself to the Self, consisting of the subtle elements and their impressions (vasanas), etc., and is spoken of as an object of knowledge in the Panchagni Vidya (Knowledge of the Five Fires). Both of these [Paramam Aksharam and Svabhava] must be known by seekers of liberation (mumukshus) as that which is to be attained and that which is to be rejected, respectively.

"Bhuta-bhava" means the state of humans, etc.; the "Visarga" (discharge) which causes the origination of that—which is established by the Shruti "In the fifth oblation, the waters become designated as Man" (Chandogya Up. 5.3.3) and which is born of connection with a woman—is named "Karma." And that entire [process], along with its consequences, must be known by seekers of liberation as causing agitation/disgust and as something to be avoided.

And its avoidability will be stated immediately after: "Desiring which they practice celibacy (Brahmacharya)" (Gita 8.11).

The Blessed Lord spoke the answers in the order of the questions—with the three verses beginning with "Aksharam." "Na ksharati"—that which does not perish or move is "Akshara" (Imperishable). [Objection:] Is not the Jiva (individual soul) also Akshara? To this He says—"Paramam" (Supreme). That which is the Supreme Imperishable, the root cause of the worlds, is "Brahman," based on the Shruti "This verily, O Gargi, is that Akshara which Brahmanas speak of."

"Svabhava" is the becoming of 'Sva' itself—that is, of Brahman itself—in the form of the Jiva through a part; that very entity, presiding over the 'Atman' (meaning the body) and existing as the enjoyer (bhokta), is expressed by the word "Adhyatma"—this is the meaning.

"Bhuta-bhava" is the coming into being (birth) of living beings like the womb-born, etc.; and "Udbhava" is becoming in an excellent way, i.e., growth/prosperity through the sequence mentioned in "From the sun comes rain, from rain food, then beings." The "Visarga" (discharge) which causes these two, "Bhuta-bhava" and "Udbhava"—which is the sacrifice (Yajna) consisting of the offering of substances intended for a deity—is that. This is a synecdoche (upalakshana) for all actions. That is denoted by the word "Karma."

Regarding "Aksharam Brahma Paramam" (The Supreme Imperishable is Brahman), he speaks to refute any misconception regarding the object to be attained (uddeshya) and the object to be accepted (upadeya)—with "Tad Brahma iti nirdishtam" (That designated as Brahman). The purport is that the word 'Brahman' is used here in a figurative sense (upachara-vritti) due to similarity with the Supreme Self. He shows the derivation and the intended meaning of the word 'Akshara'—with "Na ksharati" (Does not perish) etc. He shows the usage in the Shruti in the sense of the aggregate of Knowers of the Field (Kshetrajna-samashti)—with "Tatha cha" (And so) etc. Here, 'Laya' (dissolution) means a specific type of union (samshlesha). Or, there is no contradiction even if the meaning is taken literally as dissolution (pralaya), where the word 'Akshara' in the Shruti denotes a specific state of Prakriti that is an emerging conscious portion; however, since the primary import is on the conscious portion (chid-amsha) which acts as the gateway for the application of the word, that example is given.

Regarding "Paramam Aksharam," he states the intent of the adjective—with "Prakriti-vinirmuktam..." (Liberated from material nature...). The meaning of the word 'Svabhava' is "Prakriti." It means 'invariably attached'.

Anticipating the question "What is that?", he answers following the word 'Adhyatma'—with "Anatma" (Non-Self). The derivation of the word 'Adhyatma' is "That which is being attached due to residing in (adhi-vasana) the self." From that very derivation, its nature as non-Self is established. "Tad-vasanadikam" means ignorance (ajnana), karma, and impressions (vasana) etc., occasioned by contact with that.

Regarding the fact that subtle elements etc. are to be known, he shows the Shruti—"Panchagni-vidyayam" (In the knowledge of the five fires). Starting with "Do you know how in the fifth oblation...", and then saying "Thus indeed...", meaning after stating "In the fifth oblation the waters become designated as Man," the Shruti says "Those who know it thus" [Chhan. Up. 5.10.1]—by this, the knowability of the subtle five elements, implied by the word 'waters' (ap), is indeed stated; this is the idea.

[Objection:] Now, of what use is the description of the "perfectly pure self-nature" to the seeker of liberation, while rejecting the current self-nature which is the agent of means? And what is the purpose of describing the subtle elements etc.? To this, he says—"Tadubhayam" (Both those). The connection is in the respective order (pure self to be attained, material nature to be rejected).

Here, since the fifth oblation is intended, the word 'Bhuta' refers to womb-born beings; with this intention, he says—"Bhutabhavo manushyadibhavah" (Bhuta-bhava is the state of humans etc.). The meaning is the connection with a body qualified by human-ness etc.

Regarding the necessity of knowing this specific 'Visarga' and its being the cause of the state of humans etc., he shows the Shruti—with "Panchamyam" (In the fifth) etc. Here, to exclude the discharge of urine, flatus, feces, etc., it is said (in the Bhashya) "Bhutabhavodbhavakarah" (Causer of the origin of the existence of beings). He points out that very thing—with "Yoshitsambandzajah" (Born of connection with woman). This is established by the force of the adjective to 'Visarga'.

Thus, he states the purposefulness of the knowledge of the seminal discharge (retas-visarga) named 'Karma'—with "Tachchakhilam" (And all that). Here, the neuter gender (in 'Tat') is used referring to 'Karma'. "Akhilam" (All/Entire) means of many kinds, being the cause of distinctions in species like humanity, animal-hood, etc. "Sanubandham" (With consequences) means accompanied by causal actions and resultant womb-residence etc.

Since it follows all states mentioned in the Panchagni Vidya, is hard to abandon, and causes miseries like birth, the "quality of being agitational/disgusting" (udvejaniyata)—in the form of being despicable and fearful—is appropriate as the implied meaning. And from where will the "quality of being avoidable" (pariharaniyata) be established? To this he says—"Pariharaniyata cha" (And avoidability...) etc.

"Aksharam" etc. Due to Brihattva (being great), Brimhattva (growing/expanding), and Brimhakatva (causing growth/expansion), it is the "Supreme Brahman." For this very reason, it is denoted by the word "Adhyatma," because "Svah" (Own) "Bhavah" (State/Nature) is that named Consciousness (Chaitanya), which possesses the attribute of non-cessation (anivritti-dharma).

And of that Brahman whose nature is Consciousness, who is characterized by undefined externality and who has embraced the power of the universe (Vishwa-shakti)—due to Its "Freedom" (Svatantrya) characterized by Sovereignty (Aishvarya)—that "Visarga" (discharge/projection) which is of the nature of manifesting external existence—meaning, that Visarga which is of the nature of manifesting other entities that have become external—is that which causes the "Udbhava" (origination) of "Bhutas" (beings), i.e., knowers (pramatri) like Brahma, and of "Bhavas" (entities), i.e., inert objects; (in other words) the illuminator of the variety of the inert and the non-inert.

And also, [in another sense], because it causes the "Udbhava" (arising/revelation) of "Bhuta-bhava"—meaning the state of Truth (Satyatva) in which the entire false manifestation has dissolved—[it is named Karma].

[Objection:] In the previous chapter (7.29), Brahman was introduced simply as "Te Brahma" (They know that Brahman) without any attribute; therefore, here too the question "Kim tad Brahma" (What is that Brahman?) was asked in the same way (simply). However, in the answer, why is it taken with an attribute as "Aksharam Paramam Brahma" (The Supreme Imperishable is Brahman)? To this he says—"Paramam". The meaning is that the attribute of supremacy belongs to "Akshara" (the Imperishable), not to "Brahman" (grammatically/directly in the query context, meaning the entity "Paramam Aksharam" is Brahman).

[Objection:] Then "Aksharam" alone would have been sufficient; what is the need for the adjective? To this he says—"Veda" (Veda etc...). By the word "Adi" (etc.), Prakriti (Nature) is grasped. Since there is a possibility of Veda and Prakriti also being denoted by the word "Akshara", (the adjective is necessary).

To establish that the two words "Svabhava" and "Adhyatma" (in 8.3) refer to the same subject, he first explains the word "Adhyatma" in two ways—"Atmani" etc. The meaning is: An object existing as a benefactor to the 'Atman', i.e., the Jiva. Or, "Adhyatma" is the subject matter of the specific scriptural text named "Atmadhikara" (Jurisdiction of the Self). Here, the first explanation is by taking the word "Adhyatma" ending in the nominative case. And the explanation by taking it ending in the locative case (in the body), interpreting 'Atman' as body, was not done that way because it would lead to the applicability of the Supreme Lord (Parameshwara) [who resides in the body, which is not the intended meaning for Svabhava here].

[Question:] If so, how can "Svabhava" be the answer for both? To this, he first pledges the explanation of that (Svabhava)—"Tatha hi" (Thus indeed...). There, as the first answer, he explains—"Jaiva" (belonging to the Jiva) etc. This "Jaiva" (belonging to the Jiva) entity, ranging from the inner instrument to the body, is "Svabhava"—derived as "Svasya bhavah" (the state/entity of the 'Sva'). Since the Jivas were the subject matter in "Te Brahma tadviduh" (7.29), the word "Sva" denotes the Jiva; and thus, this becomes the answer to the question about the meaning of "Adhyatma" explained as "that which is based in the Atman (Jiva)"—this is the purport.

Now he explains it as the second answer—"Svakhya" (Named Sva...). As before, here too the word "Sva" denotes the Jiva; and thus, it becomes the answer to the question about "Adhyatma" explained as "Atmadhikara" (Jurisdiction of the Self)—this is the intent.

[Objection:] If Jiva is the meaning, the word "Bhava" is meaningful because the genitive (in Svasya Bhava) expects a relationship; but if "Sva" denotes Jiva, then its being an entity (padartha) is invariable. The word "Sva" alone is sufficient; why the word "Bhava"? To this, he first explains the word "Bhava" differently—"Sarvada" (Always...). Although "Bhava" means "the agent of becoming," yet when no specific qualification is mentioned, the primary meaning is accepted, so "Always" etc. is established. [Question:] Even so, what is its purpose? He says—"Antahkarana" etc. If only the word "Sva" were used, since it is also used for "Atmiya" (belonging to the self), the inner instrument etc. might be implied, and thus this would become the answer for the second (non-Self aspect). (However), in the "Atmadhikara," the Self alone should be stated as the subject, not the inner instrument etc.; therefore, the word "Bhava" is used to exclude them. [Question:] How does it exclude them? He says—"Na hi" (Not indeed...). The idea is based on texts like "The mind, my dear, is made of food" (Chhan. Up. 6.5.4) [implying the mind is mutable/not eternal]. And thus, with the inner instrument etc. excluded, the word "Sva" is explained as meaning the Self—this is the core intent.

[Objection:] If so, let there be only "Bhava" (Existence); why the word "Sva"? He says—"Sva-shabda" (The word Sva). For Ishvara (God) also "exists" (asti) always in one mode; therefore, if only "Bhava" were said, He would be applicable, and as before, the second answer [Svabhava as Jiva] would be impossible; so the word "Sva" is to exclude Him. For Ishvara is not the "Sva" (Self) of the Jivas, because it contradicts the proofs of difference (Bheda). Therefore, the interpretation "Svabhava is the Jiva (nature of God)" is rejected. [Objection:] Even so, since the word "Sva" can mean "Atmiya" (belonging to), Ishvara might be implied? (Reply:) Not so; according to the saying "Relationship resides in two, though the genitive arises primarily from origin," since He lacks the quality of being "Atmiya" (in a dependent sense here), this is the suffix 'chha' from the genitive form. The explanation (by others) that "Visarga is the cause of the origin of all effects, the abandonment of substances like Purodasha aiming at a deity, and the Apurva born from it"—is incorrect. Because that is already grasped by the term "Adhyatma" [as the body/means]. With this idea, he explains "Bhutabhava..." etc.—"Bhutanam" (Of beings...). The compound is "Udbhavakari" (Causing origin) and "Sa Ishvara-kriya" (That action of the Lord). The acceptance of "Action of the Lord" is to establish a single meaning with the word "Karma." The "Visarga" (Discharge/Creation) characterized thus is named "Karma," not that related to potters etc.—this is the meaning. [Objection:] The word "Visarga" means abandonment/letting go; so how is this explanation (as creation) proper? To this he says—"Visheshena" (Specially...) [meaning Visarga is creation in a special way].

Thus the Blessed Lord spoke the answers to the seven questions in order through three verses—having the intention that "if the decision is made in the order of the questions, the questioner's desired understanding will be achieved effortlessly," the Lord determined (answered) three questions in order in this verse. Similarly, three questions in the second verse and one in the third verse—this is the division.

Regarding the first question, he states the answer—"Aksharam" (Imperishable)—implying that the Attributeless (Nirupadhika) Brahman alone is intended here by the word Brahman, not the Conditioned (Sopadhika). "Na ksharati" (does not perish), hence Indestructible; or "Ashnute" (pervades) all, hence All-pervading. The Shruti, having started with "This verily, O Gargi, is that Akshara which Brahmanas speak of... not gross, not subtle," etc., and referring in the middle with "Under the mighty rule of this very Akshara, O Gargi, the sun and moon are held in their positions... there is no other seer than this," etc., has concluded with "In this very Akshara, O Gargi, is the ether woven as warp and woof." That which is devoid of all adjuncts, the ruler of all, the supporter of the entire manifestation up to the unmanifest ether, and the Knower in this aggregate of body and senses—the unconditioned Consciousness—is intended here as "Brahman."

He explains this very thing with "Paramam" (Supreme). "Paramam" means the nature of self-luminous Supreme Bliss; because the 'sign' (linga) of Administration and Supporting the entire group of inert matter is established in That alone, according to the maxim "The Imperishable [is Brahman] because of supporting [everything] up to space." [Objection:] But shouldn't the word "Akshara" here refer to the Syllable Om? Because "Akshara" is conventionally used for letters, and according to the maxim "Convention overpowers derivation" based on the Shruti-Linga Adhikarana—just as the word "Rathakara" refers to a specific caste (not just chariot-maker)—the Akshara named Pranava (Om) should be grasped? Moreover, the mentioned sign (greatness) is possible in it (as a symbol), and it is qualified by "Supreme" in "Om is the one Akshara, Brahman." [Reply:] According to the maxim "When contradicted by meaninglessness, the relative strength is reversed," in the case "The Rathakara should set up fires in the rains," there is no impossibility for the specific caste (to perform it), which is the distinction. But here, the Shruti (conventional meaning of Akshara as letter) is sublated by a 'Linga' (sign/reason) that cannot be established otherwise (i.e., ruling the cosmos); this is explained in "Akashastallingat" etc.

However, there is this distinction here: When the Shruti (convention) is sublated by a Linga that cannot be otherwise established, if 'Yoga' (derivation) is possible, that alone is accepted because it is primary (mukhya); as in "They praise with Ajyas, they praise with Prishthas" (referring to hymns, not ghee/backs). And as in this very word "Akshara" (Imperishable/Pervading). But where even derivation is not possible, there 'Gauni Vritti' (figurative usage) is accepted, as in words like "Akasha" and "Prana" (referring to Brahman). If one argues that for the word "Akasha" also, the derivation "shines everywhere" (asamantat kashate) is possible in Brahman, then "let that be accepted"—so it is said in the Panchapadika. And so is the Great Sage's (Vyasa's) aphorism—"Prasiddheshcha" (And because of celebrity/usage). Enough of elaboration here. Thus "What is that Brahman" has been decided.

Now "What is Adhyatma" is decided—That very "Akshara" which was called Brahman, its "Svabhava"—"Svo bhavah" (Own State/Nature), meaning the Inner Consciousness (Pratyak-Chaitanya). It is NOT a Genitive compound "Svasya bhavah" (State of oneself), because of the contingency of Lakshana (implied meaning). In the Nishada-Sthapati Adhikarana, it is established that accepting the 'Karmadharaya' compound by blocking the Genitive Tatpurusha is superior because it involves the connection of the directly heard word-meaning. Therefore, it is not "related to Brahman," but the "Nature of Brahman" itself. "Atmanam"—meaning presiding over the body and existing as the enjoyer—is called "Adhyatma," denoted by the word Adhyatma; not the aggregate of senses, this is the meaning.

"Vedic Action" consisting of sacrifice, charity, and oblation alone is intended here by the word "Karma"—thus he gives the answer to the third question. "Bhutanam"—of all moving and unmoving beings whose nature is 'bhavana' (becoming/birth)—he who causes the "Bhava" (origin), "Udbhava" (growth/birth), and increase is "Visarga" (Discharge)—meaning the sacrifice, charity, and oblation ordained by the respective scriptures; that is here "Karma-samjnitah" (named Karma); effectively stated by the word Karma.

Among them, "Yaga" is the abandonment of substance intended for a deity (standing); that very thing is "Homa" when it is 'Utthisthat-homa' (offering while rising) ending with 'Vashat' or 'Upavishta-homa' (seated offering) ending with 'Svaha' and including sprinkling (asechana). "Dana" (Charity) is the abandonment of one's ownership ending in the transfer of ownership to another. In all of them, the element of "Tyaga" (Abandonment) is common. And its quality of causing the origin of beings (Bhutabhavodbhavakara) is established by the Smriti: "The oblation cast into the fire reaches the sun completely. From the sun comes rain, from rain food, then beings." And also by the Shruti: "Verily, these oblations, when offered, go up..." etc.

For the knowledge of the answers to these questions along with their purport, the Blessed Lord spoke—with the three verses beginning with "Aksharam." "Na ksharati"—that which does not perish and does not move is "Akshara"; that which is always of one uniform essence, of the nature of the feet of the Supreme Person (Purushottama), or of the nature of the immovable abode like the heart of a devotee, or "steady"—that is it.

"Paramam"—The Supreme Person (Parah) is measured/known (miyate) in this—hence "Paramam" Brahman; which is vast (brihat) and all-pervading.

"Svabhava"—The becoming (bhavana) in the form of a Jiva for the fulfillment of "Service" (Seva) like servitude (dasya) of the "Sva" (the Lord), is "Svabhava."

"Adhyatma"—Presiding over the "Atman"—meaning the body which is unmodified (pure) and fit for service—and existing in the experience of that (service), the "state of the Jiva" (Jiva-bhava) is expressed by the word "Adhyatma"—this is the meaning.

"Bhutanam"—The "Udbhavakara" (Manifester) of the "Bhava" of beings (Jivas)—meaning the "Bhava" which is of the nature of "Divine Sentiment/Taste" (Bhagavad-rasa-rupa); the "Visarga" (Discharge/Spending) which does this—which is of the nature of "Service" (Seva) through the utilization (viniyoga) of substances etc. for the sake of God—is "Karma-samjnita" (named Karma); it is in the form of action and denoted by the word Karma, this is the meaning.

"Akshara" means "Na ksharati" (that which does not perish)—hence Akshara is the Supreme Self (Paramatma). There is the Shruti: "Under the mighty rule of this very Akshara, O Gargi" (Brihadaranyaka Up. 3.8.9). And "Omkara" is not accepted here, because of the qualification by "Para" (Supreme/Higher) later in "Om ityekaksharam Brahma" (Gita 8.13) [distinguishing the two contexts]. And the adjective "Paramam" is more appropriate for the unsurpassable Brahman-Akshara.

The existence of that very Supreme Brahman as the Inner Self (Pratyagatma) in every body is "Svabhava"—"Svo bhavah" (Own State) is Svabhava—which is called "Adhyatma." The entity which proceeds as the Inner Self presiding over "Atman"—meaning the body—and which has the Absolute Brahman as its culmination (avasana), is "Svabhava," called "Adhyatma," denoted by the word Adhyatma.

"Bhutabhavodbhavakarah"—The "Bhava" (existence) of beings is "Bhuta-bhava"; the "Udbhava" (origin) of that is "Bhutabhavodbhavah"; he who causes that is "Bhutabhavodbhavakarah," meaning the causer of the production of existing things.

"Visargah" means "Visarjana" (Discharging)—the abandonment of substances like Charu (rice) and Purodasha (cake) intended for a deity. That very sacrifice characterized by this "Visarga" is "Karma-samjnita" (named Karma), spoken of by the word Karma—this is the meaning. For from this very (sacrifice) serving as the seed, through the sequence of rain etc., moving and unmoving beings originate.

The Blessed Lord speaks the answer in the order of the questions — with the three verses beginning with "Aksharam."

Here, in the verse from the Bhagavatam [1.2.11] — "The knowers of Truth call that Truth, which is non-dual Knowledge, by the names Brahman, Paramatma, and Bhagavan" — it is propounded that Brahman is the Akshara, Unmanifest, of immeasurable bliss (aganitanandaka); Paramatma is He whose limbs are visible through Sattva, a portion of manifest bliss; and Bhagavan Purushottama is He whose limbs are visible, who is Attributeless (Nirguna) and Eternal Bliss (Sadananda).

That which is designated as "Brahman" is the Supreme, Primary, Excellent "Akshara"; "Na ksharati" (it does not perish), hence Akshara; it is the Knower of the Field (Kshetrajna), the root of the aggregate (Samashti) and the individual (Vyashti), the Immutable (Kutastha), of measurable bliss (ganitanandaka), of the form of Adhyatma. Although non-different from the Lord, it is spoken of separately because it is the Abode (Dhama) of the Lord—this will be stated later.

And as in the Satvata Tantra — "They know three forms of Vishnu known as Purusha: The first is the creator of Mahat (Great Principle), the second is situated in the Egg (Universe), the third is situated in all beings; knowing them, one is liberated" — thus, it should be understood that the first is Akshara, the second is the aggregate form (Samashti), and the third is the individual soul form (Vyashti-Jiva).

"Adhyatma" is the "Svabhava"—the subtle entity consisting of sixteen parts (kalas), having senses and mind, which is perceived in the self. "Bhuta..." — The "Bhava" (state/product) of the five elements is the physical body; the "Visarga" (discharge) which causes the "Udbhava" (origin) of that (causing origin through Bhava i.e., latent impression/Vasana)—

which is the meaning of the word "Karma" propounded by the Shruti "The oblation cast into the fire reaches the sun completely..." and "In the fifth oblation the waters become designated as Man" [Chhan. Up. 5.3.3]—because its nature is specifically creation. Thus, the objects to be known of the previous (questions) have been decided.

अक्षरम् imperishable? ब्रह्म Brahman? परमम् Supreme? स्वभावः (His) Nature? अध्यात्मम् Selfknowledge? उच्यते is called? भूतभावोद्भवकरः that which causes the origin and growth of beings? विसर्गः offering (to gods)? कर्मसंज्ञितः is called action.Commentary Brahman is imperishable? immutable? eternal? selfexistent? selfluminous? unchanging and allpervading. It is the source? root and womb of everything. In It all beings that are manifested live? move and have their very being. Hence? It is Paramam? the Supreme and Akshara.Its essential nature or Svabhava is Adhyatma. Brahmans dwelling in each individual body as the innermost Self (the Pratyagatma) is called Adhyatma. Yajnavalkya (a great sage of the Upanishadic period) said O Gargi Heaven and earth stand upheld in their places. The Brahmanas call this (Brahman) the Akshara (the imperishable). It is neither red nor white It is not shadow? not darkness? nor air? not ehter? without adhesion? without smell? without eyes? without ears? without speech? without mind? without light? without breath? without a mouth or door? without measures? having nothing within and nothing outside It. It does not consume anything? nor does anyone consume It. Akshara is the Supreme Brahman only.Akshara here does not mean the holy word Om? or the Avyakta (the unmanifested source of all that is in Nature). There is Laya (absorption) for Om. There is destruction for the unmanifested Nature also. Therefore Brahman is the Akshara? the Imperishable? the Supreme Being.Offering All virtuous work.The sacrificial act which consists of offering cooked rice? cakes? etc.? to the gods and which causes the genesis and support of beings is called Karma. The oblations in the sacrifice assume a subtle form and reach the sphere of the sun. Through the sun there is rain? and various sorts of grains? vegetables and fruits crop up. The living beings (Bhutas) live and develop on account of rice and other foodstuffs. Therefore Yajnas are the cause of the genesis and support of all beings.

Aksaram means that which does not perish (na ksarati), the supreme Self. This agrees with the Upanisadic text, 'Under the mighty rule of this Immutable, O Gargi৷৷.' (Br. 3.8.9). And (the letter) Om is not accept here [as the meaning of aksara (lit. letter)], because of its being mentioned (as a letter) later on in, 'The single letter Om, which is Brahman' (13). Besides, the adjective 'supreme' is more apporpriate with regard to the absolute, immutable Brahman.
By svabhava, self-hood, is meant the eixtence of that very supreme Brahman in every body as the indwelling Self. Svabhavah ucyate, self-hood is said to be, is referred to by the word; adhyatmam, the entity which, as the indwelling Self, exists in the body (atma) by making it its habitat (adhikrtya), and which in the ultimate analysis is the supreme Brahman.
Visargah, the offerings, the giving away to gods of things like porridge [Caru: An oblations of rice, barley and pulse boiled-together to be offered to gods.], cake, etc.; bhuta-bhava-udbhava-karah, which bring about the origin of the existence of things; is karma-sanjnitah, meant by action. This sacrifice consisting in pouring of oblations is called action. The existence (bhava) of (moving and nonmoving) things (bhuta) is bhuta-bhava. The coming into being (udbhava) of that (existence) is bhuta-bhava-udbhavah. That which causes (karoti) this is bhuta-bhava-udbhava-karah, i.e. the originator of existing things. It is needed from this source that all bengs, moving and non-moving, originate thorugh the successive processes of railfall etc. (see 3.14-15).

The Lord said That which is the Supreme Imperishable (Aksara) has been named 'that brahman' The Aksara is that which cannot be destroyed and forms the totality of all individual selves. The Srutis say to this effect: 'The Avyakta is dissolved into the Aksara, the Aksara is dissolved into Tamas' (Su. U., 2). The supreme Aksara is the essential form of the self, separated from Prakrti. One's own material nature (the body) is spoken of as Adhyatma or that which dwells with the self. This material nature (Svabhava) is Prakrti. It does not form the self but attaches itself to the self in the form of subtle elements, impressions etc. This has been taught in the Vidya of Five Fires (Cha. U., 5). Both these (the Aksara and the Adhyatma) should be known by the aspirants for liberation (Kaivalya) - the former as what should be attained and the latter as what should be relinished.
Karma is that force which produces the origination of mundane beings. 'Beings' here means beings such as the human beings. The creative force which produces their origination is contact with woman. It has been described in the Sruti passage thus: 'The waters sacrificed in the fifth oblations become those who are named Purusas' (Cha. U., 5.3.3). That creative force is called Karma. All the acts associated with that should be considered by aspirants after release as calling for abstention. This abstention will also be inculcated immediately in the text, 'Desiring which they practise the vow of continence' (8.11).