Chapter 8 - Summary
There are so many names associated for this chapter.
Taraka Brahma Yoga, (taraka- that which enables to cross)
Akshara Brahma Yoga,
Dharana Yoga, (Dharana - contemplation - several verses explained about this concept)
Mahapurusha Yoga.
Swamichinmaya named it as Imperishable truth.
Last two slokas for Chapter 7th discusses sopadhika ( that which has upadhi means functions+form or saguna brahma) -adibhuta, adhidaiva are sopadhikas . Upto 13 verse of this chapter covers the questions based on Chapter 7 last verses.
Verse 1 & 2
Meanings of adibhuta, adhidaiva & adiyajna
bhuta - living things, with material bodies
daiva - natural and mind phenomena, or the enduring qualities of the mind
yajna - energy being, Agni, consciousness.
So:
adibhuta - the foremost preserver or “god” of all living entities
adidaiva - the foremost preserver or “god” of all-natural and mind phenomena/energies
adiyajna - the foremost of all inner energy beings, in other words, consciousness, and beyond, the Atman/Brahman
The prefix “adi-” is also often used for the “source” of these energies - material, spiritual, and divine.
Verse#3
The very nature of AUM is representation of Brahman, which is aksharam impressible
(1) A—Creation; U—Maintenance, preservation, sustenance; M—Dissolution.
(2) A—Brahma, the Creator, U—Vishnu, the Preserver, M—Siva, the Destroyer.
(3) A- Sat —Existence; the beauty and charm of life. U- Chit —Knowledge; right knowing and right understanding of life. M- Anand —the joy or pleasure of life.
(4) 'A' is action—Karma, 'U' is Knowledge—Jnan and 'M' is Upaasana
(5) 'A' is the body, 'U' is the heart, and 'M' is the soul or atma.
(6) 'A' is Sattva, 'U' is Raj and 'M' is Tam.
Verse4
All encompassing brahman includes all, it is adibhutam, adidaiva and adiyajnam....the one changeless and imperishable is the subjective Essence behind the phenomenal world.
Its presence in each individual body is called adhyātma.
Verse5 - 8
As soon as we are born death begins. Yes we all think/believe as if we are going live for ever.(ref: Answer to Yaksha prashnas .... yudishtira gives this answer). If we acknowledge the purpose of life then attaining this brahman becomes the most imperative goal/purpose of life. This constant remembrance will take us to his abode as we are always thinking and same carries out towards the end of our life.
The term ‘death’ mentioned here does not mean only the physical death, but also the ‘death of the ego’ which is to be brought about through the steady practice of meditation.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 8 (p. 27).
On whom should we meditate?
Verse 9 - 14
Meditate on that subtle, sublime, omniscient being by which all this existence and sustenance is possible.
Mind has the ability to get absorbed in to consciousness, and that consciousness principle serving as the soul in embodiment. Hence by just a mere supposition on can access this subtle principle and hence possible to meditate on that unknown, omniscient bhagawan within.
The Conscious Principle, serving as the soul in an embodiment, is that which illumines all the thought waves that rise in that particular mind, functioning in that given embodiment.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 8 (p. 33).
When this death is approaching , one is totally absorbed in the higher reaches the supreme. Bhagavan suggested to meditate in the middle of eyebrows(bruvor madhye).
AUM is not just mere practice of recitation, its important to understand and recognize what it represents. Then by meditating/recitation on this will know the imperishable AUM(akshara). to attain the supreme goal.
Every meditator who can make an attempt at forgetting his immediate sensual surroundings, and, surcharged with joy and contentment, can bring his mind under total control of his discriminative intellect, can mentally chant AUM with ease and enthusiasm,
To the one who is ever steadfast in the life divine and remembers Me, the Self, always and daily, with a mind unshattered, to him the Self is easily attainable.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 8
NOTES:
At the level adidaiva is Hiranyagarbha
supremebrahman - maya ( in the form of I feeling emerges Hiranyagarbha is also knows primary jiva(life)- according upanishads and brahmasutra first jiva is hiranyagarbha)
Neelakante -
Bhakti - bhaj is the root .. bhakti introduces sense of duallity ..hence it is saguna brahma - contributing to chittashuddhi enables sadhaka to do brahma jignasa
Verse 15 - 22
Even after one attaining the brahma loka will still have to take rebirth. [Loka is nothing but the state of mind(conciousness) on is existing. ]
God Principle is to be investigated and discovered in the subjective construction of the very microcosm (vyaṣṭi).
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 8 (p. 62).
From un-manifest all the manifestation proceeds and everything has to go back to its seed form. Going back to seed form (un-manifest) does not mean total annihilation. Still the existence is in life and birth cycle(samsaranam). Hence there is a state beyond this unmanifest which is eternal & imprishable. When one attains this eternal state (true moksha) there is no return.
This highest is attainable by by unswerving devotion to Him alone. Here is bhagwant introduces the bhaki concept.
Study (Shravanam & Mananam) and meditation (Nidhidhyasanam) is not enough, it also requires steadfast devotion. All three complement each other and are required for attaining perfection.
Verse 23 - 27
Describes the two paths (a) path of light - shukla gathi (b) dark path - Krishna gati
One is the path of no return and other is the path of return.
After knowing that the path of light and the path of darkness are the two opposing forces that function in our mental life eternally, a true seeker will not fall into any sense of despair, when he watches in himself such a revolt rising in his bosom. ‘No yogī is deluded, knowing these paths.’
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 8 (p. 87).
Verse 28
Exhorts arjuna to become a yog yukatha and attain moksha.