(From the discourses of Pujya Sri Swamiji)

Compiled by Swami Datta Pada Renu

Now begins the discussion on the eighth chapter of the Bhagavad Gita. As this chapter deals with the technique or means of getting oneself united with the imperishable Brahman, it is designated as ‘Akshara Brahma Yoga’ (the way to Imperishable Brahman).

It has been stated, at the end of the seventh chapter, that one should know Brahman, Adhyatma, Karma, Adhibhuta, Adhidaiva and Adhiyajna. One who conceives Brahman, the Supreme Being, as inclusive of everything that is objective, subjective, phenomenal and transcendent, has really understood it and knows it perfectly. Such a person knows the Lord even at the time of death because his consciousness of the Lord continues as ever unaffected by the change of approaching death.

As the meaning of the terms like Brahman, Adhyatma, Adhidaiva, Adhiyajna etc., havs not been made clear so far, Arjuna was compelled to put some appropriate questions to the Lord. Arjuna asked:

"What is that Brahman? What is Adhyatma? What is Karma? O Lord, what is Adhibhuta and what is called Adhidaiva?" (1-VIII)

"Who and how is Adhiyajna, here, in this body, O Madhusudana? And how at the time of death are you to be known by the self-controlled?" (2-VIII)

The Lord said, "the indestructible principle is the Supreme Brahman. Its essential nature is called Adhyatma. The offerings as sacrifice which causes the origin of beings is called Karma." (3-VIII)

"Adhibhuta pertains to the perishable nature and Purusha is the Adhidaivata, the Adhiyajna is Myself, here in the body, O Arjuna." (4-VIII)

‘What is that Brahma? (Kim tat Brahma) is the first question. The answer to this is, ‘the indestructible principle is the Supreme Brahman’ (akshrama brahma paramam). Brahma alone is indestructible and imperishable. Everything else in this world is subject to decay and death.

The second question is, ‘what is Adhyatma?’ The answer is ‘Svabhava is called Adhyatma (Svabhava adhyatmam uchyate). Sva-bhava means one’s own existence. Whose own existence? The answer is Brahman’s own existence (bhava). Therefore Brahman’s existence as the individual soul in the body is spoken of as Adhyatma. Svabhava is also interpreted as one’s inherent nature. In this sense, the inherent nature of Brahman is to dwell in individual bodies as individual self or spirit. Thus Brahman’s dwelling in each individual body is called Adhyatma. As every wave in the ocean is nothing but the vast ocean, so is every individual soul the Supreme Brahman.

The offerings to Gods in Vedic sacrifices or Yajnas, which causes the existence and support of beings, is called Karma. This offering (Visargah) is held to be the seed from which as rain and so forth all beings, mobile and immobile, come into existence. According to Vedic ideology it is the offering or oblation in Vedic rite of sacrifice (Yajna) that generates a subtle power which is technically known as Apurva. Influenced by this subtle power there occurs the growth of vegetation, eating which men derive their fecundity. Therefore in this context Karma means the sacrificial deeds prescribed in the Vedas. Thus, the Lord answers the third question put by Arjuna regarding ‘Karma’.

The fourth question of Arjuna pertains to Adhibhuta. He asks the Lord, the meaning of Adhibhuta. The Lord says that all material bodies which are perishable by nature are called Adhibhuta. The Apara Prakriti (Lower Nature) referred to in the seventh chapter (verse-4) as the ‘five elements, mind, intelligence and the ego-sense’ is referred to here as Adhibhuta, which is liable to destruction. The whole world with different objects in it is constituted of Lower Naure of Brahman, which is designated here as Adhibhuta. All material combinations, including the bodies of beings are made out of Adhibhuta undergo modifications. As they perish the substances constituting their bodies return to their constituents. This perishable entity is called Adhibhuta.
The fifth question is about Adhidaivata. The Lord says that the Purusha is Adhidaivata. Purusha is the indwelling spirit of the Universe. He is the Universal soul or the cosmic soul. He is Hiranyagarbha, the first born Lord in the creative process. He control all beings in the Universe.

‘Who and how is Adhiyajna here in this body?’ this is Arjuna’s sixth question. The Lord says, "I Myself am Adhiyajna in this body’. The lord is the presiding deity of all Vedic rites and sacrifices. So He is called Adhiyajna or Yajna Purusha. In the name of whatever deity a sacrifice is done or worship is offered, it is only the Supreme Brahman who gives the rewards. A noble selfless act of sacrifice is Brahman Himself. So the Vedas declare, ‘Yajna is verily Vishnu’.