श्रीमद्भगवद्गीता – अध्याय ०८
श्रीमद्भगवद्गीता अध्याय ०८ Shrimadbhagvadgita Chapter 08
अर्जुन उवाच ।
किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ ८-१॥
arjuna uvāca
kiṃ tad brahma kimadhyātmaṃ kiṃ karma puruṣottama
adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate 8-1
Arjuna said: What is that BRAHMAN? What is the ADHYATMA ? What is action ? O best among men, what is declared to be the ADHIBHUTA? And what is ADHIDAIVA said to be?
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ ८-२॥
adhiyajñaḥ kathaṃ ko’tra dehe’sminmadhusūdana
prayāṇakāle ca kathaṃ jñeyo’si niyatātmabhiḥ 8-2
Who, and how, is ADHIYAJNA here in this body, O destroyer of Madhu? And how, at the time of death, are you to be known by the self-controlled?
श्रीभगवानुवाच ।
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥ ८-३॥
śrībhagavānuvāca
akṣaraṃ brahma paramaṃ svabhāvo’dhyātmamucyate
bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ 8-3
The Blessed Lord said: 3 . BRAHMAN is Imperishable, the Supreme; His essential nature is called Self-knowledge, the creative force that causes beings to spring forth into manifestation is called work.
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ८-४॥
adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam
adhiyajño’hamevātra dehe dehabhṛtāṃ vara 8-4
ADHIBHUTA (or elements) constitutes My perishable nature, and the Indweller (or the essence) is the ADHIDAIVATA; I alone am the ADHIYAJNA here, in this body, O best of the embodied.
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ८-५॥
antakāle ca māmeva smaranmuktvā kalevaram
yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ 8-5
And whosoever, leaving the body, goes forth remembering Me alone, at the time of his death, he attains My being; there is no doubt about this.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ८-६॥
yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram
taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ 8-6
Whosoever, at the end, leaves the body, thinking of any being, to that being only he goes, O Kaunteya (O son of Kunti) , because of his constant thought of that being.
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर् र्मामेवैष्यस्यसंशयम् ॥ ८- ७॥
tasmātsarveṣu kāleṣu māmanusmara yudhya ca
mayyarpitamanobuddhir māmevaiṣyasya saṃśayaḥ 8-7
Therefore, at all times, remember Me, and fight, with mind and intellect fixed (or absorbed) in Me; you shall doubtless come to Me alone.
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८-८॥
abhyāsayogayuktena cetasā nānyagāminā
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan 8-8
With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating on the Supreme PURUSHA, the Resplendent, O Partha, he goes (to Him) .
कविं पुराणमनुशासितार-
मणोरणीयंसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमसः परस्तात् ॥ ८-९॥
kaviṃ purāṇamanuśāsitāra-
maṇoraṇīyaṃsamanusmaredyaḥ
sarvasya dhātāramacintyarūpa-
mādityavarṇaṃ tamasaḥ parastāt 8-9
Whosoever, meditates upon the Omniscient, the Ancient, the Ruler (of the whole world) , minuter than the atom, the Supporter of all, of Form inconceivable, Effulgent like the Sun and beyond the darkness (of ignorance) . . .
प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥ ८-१०॥
prayāṇakāle manasā’calena
bhaktyā yukto yogabalena caiva
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyam 8-10
At the time of death, with an unshaken mind full of devotion, by the power of YOGA fixing the whole PRANA (breath) between the two eyebrows, he (the seeker) reaches the Supreme Resplendent PURUSHA.
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥ ८-११॥
yadakṣaraṃ vedavido vadanti
viśanti yadyatayo vītarāgāḥ
yadicchanto brahmacaryaṃ caranti
tatte padaṃ saṅgraheṇa pravakṣye 8-11
That which is declared Imperishable by the VEDA -knowers; That into which, the self-controlled and desire-freed enter; That desiring which BRAHMCHARYA is practised — That Goal I will declare to thee in brief.
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥ ८-१२॥
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca
mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām 8-12
Having closed all the gates, having confined the mind in the heart, having fixed the life-breath in the head engaged in the practice of concentration,
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ ८-१३॥
omityekākṣaraṃ brahma vyāharanmāmanusmaran
yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim 8-13
Uttering the one-syllabled OM — the (symbol of) BRAHMAN — and remembering Me, he who departs, leaving the body, attains the Supreme Goal.
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ ८-१४॥
ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ
tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ 8-14
I am easily attainable by that ever-steadfast YOGI who constantly remembers Me daily, not thinking of anything else, O Partha.
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ ८-१५॥
māmupetya punarjanma duḥkhālayamaśāśvatam
nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ 8-15
Having attained Me, these MAHATMAS (great souls) do not again take birth, which is the house of pain and is non-eternal, they having reached the Highest Perfection , MOKSHA.
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ ८-१६॥
ābrahmabhuvanāllokāḥ punarāvartino’rjuna
māmupetya tu kaunteya punarjanma na vidyate 8-16
Worlds upto the world-of -BRAHMAJI are subject to rebirth O Arjuna; but he who reaches Me O Kaunteya has no birth.
सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ ८-१७॥
sahasrayugaparyantamaharyad brahmaṇo viduḥ
rātriṃ yugasahasrāntāṃ te’horātravido janāḥ 8-17
Those people who know (the length of) the day- of-BRAHMA which ends in a thousand YUGAS (aeons) , and the night which (also) ends in a thousand YUGAS (aeons) , they know day-and-night.
अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ ८-१८॥
avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame
rātryāgame pralīyante tatraivāvyaktasaṃjñake 8-18
From the unmanifested all the manifested proceed at the coming of the day ; at the coming of night they dissolve verily in that alone which is called the unmanifest.
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ ८-१९॥
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate
rātryāgame’vaśaḥ pārtha prabhavatyaharāgame 8-19
This same multiple of beings are being born again and again, and are dissolved (into the unmanifest) ; helplessly, O Partha, at the coming of night and they come forth again at the coming of day.
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ ८-२०॥
parastasmāttu bhāvo’nyo’vyakto’vyaktātsanātanaḥ
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati 8-20
But verily there exists, higher than that unmanifest (AVYAKTA) , another Unmanifested, which is Eternal, which is not destroyed when all beings are destroyed.
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ ८-२१॥
avyakto’kṣara ityuktastamāhuḥ paramāṃ gatim
yaṃ prāpya na nivartante taddhāma paramaṃ mama 8-21
That which is called the Unmanifest and the Imperishable, that, they say is the Highest Goal (path) . They who reach It never again return. That is My highest abode (state) .
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८-२२॥
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā
yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam 8-22
That Highest PURUSHA , O Partha, is attainable by unswerving devotion to Him alone, within whom all beings dwell, by whom all this is pervaded.
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ ८-२३॥
yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha 8-23
Now at what time (path) departing, YOGINS go, never to return, as also to return, that time (path) , I will tell you, O Chief of Bharatas.
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ ८-२४॥
agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
tatra prayātā gacchanti brahma brahmavido janāḥ 8-24
Fire, light, day-time, the bright fortnight, the six months of the northern solstice; following this path, men who know BRAHMAN go to BRAHMAN.
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ ८-२५॥
dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam
tatra cāndramasaṃ jyotiryogī prāpya nivartate 8-25
Smoke, night-time, the dark fortnight, also six months of the southern solstice, attaining by these to the Moon, the lunar light, the YOGI returns.
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥ ८-२६॥
śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate
ekayā yātyanāvṛttimanyayāvartate punaḥ 8-26
The Path of Light and the Path of Darkness available for the world are verily thought to be both eternal; by the one, the Path of Light a man goes to return not; by the other, the Path of Darkness he returns again.
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ ८-२७॥
naite sṛtī pārtha jānanyogī muhyati kaścana
tasmātsarveṣu kāleṣu yogayukto bhavārjuna 8-27
Knowing these paths, O Partha, no YOGIN is deluded; therefore, at all times be steadfast in YOGA , O Arjuna.
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥ ८-२८॥
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥ ८॥
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yatpuṇyaphalaṃ pradiṣṭam
atyeti tatsarvamidaṃ viditvā
yogī paraṃ sthānamupaiti cādyam 8-28
oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
akṣarabrahmayogo nāmāṣṭamo’dhyāyaḥ 8