Bhagvad Gita - Chapter: 8 Aksara Brahma Yogah

Aksara Brahma Yogah - Having attained Me, the great souls do not again take birth in this impermanent and miserable world; they have achieved the highest perfection.

मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् |
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: ||15||

Having attained Me, the great souls do not again take birth in this impermanent and miserable world; they have achieved the highest perfection.

Duhkhalayam: An abode of suffering.
Ashashvatam: Impermanent or temporary.
Samsiddhim: Ultimate perfection.

Krishna assures freedom from rebirth in this transient and sorrowful world for those who reach him. The commentary reflects on liberation as the ultimate goal, contrasting it with the temporary nature of material existence.

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आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन |
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ||16||

Even the realms of Brahma are subject to return, O Arjuna; but having attained Me, there is no rebirth.

Brahma-loka: The realm of Brahma.
Avartinah: Subject to return.
Kaunteya: Son of Kunti.

The cyclical nature of existence, even in the highest realms, highlights the transient nature of all creation. The commentary encourages the seeker to aim for liberation, surpassing even the celestial realms of Brahma.

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Aksara Brahma Yogah - One day of Brahma is said to extend over a thousand ages, and his night over another thousand ages. Those who know this understand day and night.

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: |
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: ||17||

One day of Brahma is said to extend over a thousand ages, and his night over another thousand ages. Those who know this understand day and night.

Sahasra-yuga: A cycle of a thousand ages.
Ahar: Day, often referring to Brahma’s day.
Ratri: Night, often referring to Brahma’s night.

The vast timescales of Brahma’s day and night provide perspective on the impermanence of material existence. This commentary invites reflection on the insignificance of worldly pursuits in the grand cosmic cycle.

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अव्यक्ताद्व्यक्तय: सर्वा: प्रभवन्त्यहरागमे |
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके ||18||

All beings come forth from the unmanifest at the arrival of day, and at nightfall, they dissolve into the unmanifest again.

Avyakta: The unmanifested state.
Prabhava: Creation or origin.
Samjnaka: That which is named or identified.

The interplay of creation and dissolution tied to Brahma’s day and night illustrates the cyclical nature of existence. The commentary emphasizes detachment from these cycles and striving for the unchanging eternal reality.

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Aksara Brahma Yogah - This multitude of beings, repeatedly created and dissolved, comes into existence helplessly, O Partha, at the arrival of day and night.

भूतग्राम: स एवायं भूत्वा भूत्वा प्रलीयते |
रात्र्यागमेऽवश: पार्थ प्रभवत्यहरागमे ||19||

This multitude of beings, repeatedly created and dissolved, comes into existence helplessly, O Partha, at the arrival of day and night.

Bhuta-grama: Multitude of beings.
Ahar-agame: At the arrival of day.
Ratri-agame: At the arrival of night.

Krishna’s insight into the repetitive creation and dissolution of beings highlights the inevitability of change. The commentary encourages mindfulness of this impermanence to inspire efforts toward liberation.

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Aksara Brahma Yogah - But beyond this unmanifest existence, there is another eternal unmanifest reality, which does not perish even when all beings perish.

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: |
य: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ||20||

But beyond this unmanifest existence, there is another eternal unmanifest reality, which does not perish even when all beings perish.

Sanatana: Eternal or timeless.
Parabhava: Supreme existence.
Vinashyati: That which does not perish.

The eternal unmanifest reality beyond creation and destruction offers hope for transcendence. The commentary guides seekers to focus on the eternal, surpassing the temporary and mutable aspects of existence.

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Aksara Brahma Yogah - That which is called the unmanifest and imperishable is said to be the supreme destination. Having reached it, one does not return. That is My supreme abode.

अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् |
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ||21||

That which is called the unmanifest and imperishable is said to be the supreme destination. Having reached it, one does not return. That is My supreme abode.

Aksharam: Imperishable reality.
Paramam Gatim: The supreme destination.
Dham: The abode or ultimate place.

The description of Krishna’s supreme abode underscores its eternal and unchanging nature. This commentary explores liberation as reaching a state beyond return, where divine bliss is the sole reality.

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