Bhagavad Gita Verse 13, Chapter 8

omityekaaksharam brahma vyaaharanmaamnusmaran |
yaha prayaati tyajandeham sa yaati paramaam gatim || 13 ||
 
He who departs the body while chanting Om, which is the one-syllable (name of) brahman, and also remembers me, he attains the supreme state.
 
om : Om
iti : this
ekaaksharam : one-syllable
brahma : brahman
vyaaharan : chanting
maam : my
anusmaran : rememberance
yaha : he who
prayaati : departs
tyajan : leaving
deham : body
saha : he
yaati : attains
paramaam : supreme
gatim : state
 
The sound “Om” has been praised in the scriptures as an indicator of brahman, the eternal essence. Shri Krishna concludes the second technique of meditation, meditation on the name of Ishvara, by saying that one who performs meditation on the sound of Om attains Ishvara during the time of departure.
 
Like we saw in the previous instance, the symbolic meaning of this shloka also uses death as a metaphor to indicate death of the ego. Therefore, meditation on the sound of Om helps the seeker sever his connection to the finite ego and take him towards the infinite eternal essence.
 
The key thing, however, is to associate the sound “Om” to our understanding of Ishvara. In other words, meditation on the sound of Om without associating it to our favourite deity will not yield any result. In fact, Adi Shankaraachaarya in his commentary says that meditation on Om should only be performed by one who has diligently heard (“shravana”) and analyzed (“mananam”) the knowledge of the eternal essence. This is why Shri Krishna adds “remember me as Ishvara” to the instruction that we chant Om.
 
To recap, the first technique was meditation upon the grand cosmic form of Ishvara, and the second technique was meditation upon Om. However, both techniques require us to develop control of our praanaas. Recognizing this, Shri Krishna provides an easier third technique in the next shloka.

Bhagavad Gita Verse 12, Chapter 8

sarvadvaaraani saiyamya mano hridi nirudhya cha |
moordhanyaadhaayaatmanaha praanamaasthito yogadhaaranaam || 12 ||
 
Controlling all the gates, confining the mind within the heart and establishing one’s praanaas in the forehead, situated in yogic concentration.
 
sarvadvaaraani : all gates
saiyamya : controlling
manaha : mind
hridi : in the heart
nirudhya : confining
cha : and
moordhani : forehead
aadhaaya : establish
aatmanaha : one’s
praanam : praanaas
aasthitaha : situating
yogadhaaranaam : in yogic concentration
 
Shri Krishna describes the technique meditating upon the name of Ishvara in this shloka. He outlines a series of steps which are similar to the detailed analysis of meditation found in the sixth chapter. Four steps are presented here: controlling the organs of sense perception, reducing the number of thoughts to one, directing the life force or praana, and continuing to remain in this state of concentration for an extended period of time.
 
The first step is to control the organs of sense perception referred to here as “gates”. In meditation, we are advised to select a spot where there is minimal distraction so that the mind does not rush out into the external world towards a sound, image or smell.
 
The second step is to “confine the mind within the heart”. This means that we have to slowly reduce the number of thoughts to one thought using japa meditation, for instance. No other thought should enter the mind except the object of meditation.
 
The third and fourth steps require the oversight and training of an experienced master. For the sake of completeness, let’s examine them anyway. An advanced yogi has the ability to control his praana or life force so that it could be focused in one part of the body. Here, such a yogi is asked to focus his life force in the forehead. Once this happens, the yogi is asked to maintain this position for an extended period of time. Such intense meditation requires tremendous effort and practice.
 
So then, assuming we are armed with the technique of meditation on Ishvara’s name, what name should we use? This is taken up next.

Bhagavad Gita Verse 11, Chapter 8

yadaksharam vedavido vadanti vishanti yadyatayo veetaraagaahaa |
yadichchanto brahmacharyam charanti tatte padam sangrahena pravakshye || 11 ||
 
That which is declared imperishable by the knowers of the Vedas, that which dispassionate sages enter, that whose desire leads them to engage in the study of brahman; for you, I shall speak of that goal, in summary.
 
yat : that which
aksharam : impersishable
vedavidaha : knowers of Vedas
vadanti : declared
vishanti : enter
yat : that which
yatayaha : sages
veetaraagaahaa : dispassionate
yat : that which
ichchantaha : desiring
brahmacharyam : study of brahman
charanti : engage
tat : that
te : for you
padam : goal
sangrahena : in summary
pravakshye : I shall speak
 
Having spoken of the technique of meditating upon Ishvara’s form, Shri Krishna now begins the topic of meditating upon Ishvara’s name. This shloka is written in the style of the Upanishads, and just like the previous shloka, is in a different meter.
 
Before the actual technique of meditation is described, Shri Krishna highlights the qualifications of the seeker who is about to perform this meditation. He should be free of selfish desires, likes and dislikes, indicated by the word “veetaraagaahaa”. We have already encountered this word under the topic of karma yoga. Strong passions or dislikes become obstacles in meditation as they push the mind to jump from one thought to the other. Only one who has managed to control the mind can perform such meditation.
 
The seeker should also possess a strong desire to inquire into the knowledge of the eternal essence, indicated by the word “brahmachaari”. The typical meaning of this word, celibacy, is not used here. It is used to indicate one who “moves around” or is preoccupied with the study of brahman or the eternal essence. Most of us, however, are preoccupied with actions. We are “karmachaaris”. Preoccupation with action will also become an obstacle in meditation, as we have already seen in the sixth chapter.
 
Endowed with these qualifications, the seeker is ready to meditate upon that which is considered as the ultimate goal: the imperishable Ishvara or “aksharam”. What is the process by which one can perform this meditation? This is taken up in the next two shlokas.
 

Bhagavad Gita Verse 10, Chapter 8

prayaanakaale manasaachalena bhaktyaa yukto yogabalena chaiva |
bhruvormadhye praanamaaveshya samyak sa tam param purushamupaiti divyam || 10 ||
 
At the time of departure, endowed with devotion, an unwavering mind, as well as the power of yoga, fully establishing the praanaas in the centre of the eyebrows, he attains that supreme divine person.
 
prayaanakaale : at the time of departure
manasa : with mind
achalena : unwavering
bhaktyaa : with devotion
yuktaha : endowed with
yogabalena : power of yoga
cha : and
iva : also
bhruvoho : eyebrows
madhye : centre
praanam : praanaas
aaveshya : establishing
samyak : fully
saha : he
tam : that
param : supreme
purusham : person
upaiti : attains
divyam : divine
 
The puraanaas contain several stories describing how people endowed with yogic powers could control their life force or their praana and force it out of the body. At the end of the Mahabharata, many people including Yudhishthira and Draupadi left their bodies using yogic powers. If we interpret this shloka literally, it describes how one can remember Ishvara’s form while voluntarily starting the process of departing the body.
 
We, of course, do not know anything about such techniques, nor do we wish to pursue it. So therefore, let us examine the symbolic meaning of this shloka. “Prayaana kale” literally means the time of departure or death. Symbolically, it signifies the death of the ego, or the end of our notion of finitude. Therefore, when we rid ourselves of selfish desires, likes and dislikes, and in doing so slay the ego, we automatically develop firm devotion or bhakti towards Ishvara.
 
As our devotion increases, our mind’s tendency to jump from one thought to the other slows down, settling into the one thought of Ishvara. We can then meditate on the form of Ishvara as the supreme, divine person or parama purusha. All the energy that would normally have been wasted in selfish thinking and action is available to us now. We can channel this reservoir of energy towards meditation.
 
So therefore, if we use these instructions to develop the daily habit of meditating upon Ishvara, we will naturally and easily remember Ishvara when it is time for us to leave this world. The key thing, of course, is not to forcibly practice meditation, but to gradually ease into it as our level of devotion to Ishvara increases.
 
With this shloka, Shri Krishna concludes the topic of meditation on Ishvara’s form. The topic of meditation on Ishvara’s name is taken up next.

Bhagavad Gita Verse 9, Chapter 8

kavim puraanamanushaasitaaramanoraneeyaamsamanusmaredyaha |
sarvasya dhaataaramachintyaroopamaadityavarnam tamasaha parastaat || 9 ||
 
He who is omniscient, timeless, the commander, subtler than the subtlest, protector of all, incomprehensible, brilliant like the sun, beyond darkness, (one) contemplates (him).
 
kavim : omniscient
puranaam : timeless
anushaasitaaram : commander
anoraaneeyaamsam : subtler than the subtlest
anusmaret : contemplate
yaha : he who
sarvasya : all
dhaataaram : protector
achintyaroopam : incomprehensible
aadityavarnam : brilliant as the sun
tamasaha : darkness
parastaat : beyond
 
As part of the series of shlokas that help us meditate on Ishvara’s form, Shri Krishna here gives us a beautiful poetic shloka that describes Ishvara’s grandeur. This is the description of the “parama purusha”, the supreme divine person Ishvara that was referenced in the previous shloka. Note that this shloka has a different meter for added emphasis.
 
First, Ishvara is described as one who is beyond the notion of space and time. He is “kavi” which means omniscient or all knowing, which is different than the standard meaning of kavi which is poet. There is nothing we can hide from Ishvara because he knows all. He is also “puraanam” which means ancient and timeless. Kavi means he transcends space, puraanam means he transcends time.
 
Ishvara is described as “anushaasitaaram”, which means one who controls everything, who has final authority over everything. He is also “sarvasya dhaataaram”, one who maintains and ordains everything, one who distributes the result of everyone’s actions. In other words, Ishvara comprises the set of laws that hold the entire universe together.
 
Shri Krishna also cautions us with regard to giving a lot of importance to the visual form of Ishvara. Ishvara is “anoraaneeyaamsam”, smaller or subtler than the smallest particle we can comprehend. He is not visible to our senses or to the most powerful of microscopes. He is also “achintya roopam”. His form is incomprehensible. He can never be made into an object, because he is our own self, the subject. By symbolically comparing Ishvara to the sun - “aaditya varnam” - Shri Krishna indicates that our senses cannot comprehend Ishvara’s brilliance. It is the light that drives away darkness and ignorance - “tamasa parastah”.
 
So therefore, we should try to contemplate on this form of Ishvara throughout our lives, so that we can remember this picture during our final moments.

Bhagavad Gita Verse 8, Chapter 8

abhyaasayogayuktena chetasaa naanyagaaminaa |
paramam purusham divyam yaati paarthaanuchintayan || 8 ||
 
With the mind engaged in constant practice of yoga, not diverting from it, contemplating the supreme divine person, (one) attains (him), O Paartha.
 
abhyaasa : constance practice
yoga : yoga
yuktena : engaged in
chetasaa : mind
na : not
anyagaaminaa : diverting from
paramam : supreme
purusham : person
divyam : divine
yaati : attains
paartha : O Paartha
anuchintayan : contemplating
 
Now that we know that the ultimate goal is upaasana, or constant meditation on Ishvara, how do we actually go about doing it? Shri Krishna described three kinds of meditation in the upcoming shlokas.
 
To perform upaasana, we need the support of either name or form, since it is extremely difficult to meditate upon something that is intangible. In the following three shlokas, Shri Krishna elaborates upon the technique of meditation on form. Here, he recalls the technique that was presented to us in the sixth chapter - abhyaasa yoga. In this technique, the mind is trained to focus exclusively on one thing. If it diverts to something else, then we bring it back to our object of meditation.
 
So then, what is the form that we meditate upon? We can meditate upon any form that we have a closeness to. It could be Lord Rama, Krishna, Hanuman or any deity. The deity should come to our mind effortlessly. There is no compulsion to choose one over the other. But as discussed earlier, we should be clear that the deity is an indicator or pointer to Ishvara, the supreme divine person being the words used in this shloka. We should not get stuck at the level of the deity we have chosen.
 
For those of us who are not so familiar with these deities, we can read scriptures like the Puraanaas that have wonderful stories describing the lives and exploits of these deities. Growing up in India, our generation was fortunate to read Amar Chitra Katha comics that presented these stories in a format that appealed to us as kids. They are available all over the world now.
 
As we increase our prowess in meditation, our notion of Ishvara also grows. To help us meditate upon Ishvara in all his grandeur, Shri Krishna gives us a pointer to this type of meditation in the next shloka that describes the form of the param purusha, the supreme being.

Bhagavad Gita Verse 7, Chapter 8

tasmaatsarveshu kaaleshu maamanusmara yudhya cha |
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
 
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
 
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
 
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
 
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
 
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
 
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
 
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result - everything is Ishvara - we will never forget Ishvara.
 
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
 
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.

Bhagavad Gita Verse 6, Chapter 8

yam yam vaapi smaranbhaavam tyajante kalevaram |
tam tamevaiti kaunteya sadaa tadbhaavabhaavitaha || 6 ||
 
When (one) thinks of whatever state, while leaving the body at the end, O Kaunteya, (one) always having been absorbed in that, attains only that.
 
yam : whichever
vaa api : any
smaran : thinking
bhaavam : state
tyajati : leave
ante : at the end
kalevaram : body
tam : that
eva : only
iti : that
kaunteya : O Kaunteya
sadaa : always
tadbhaava : having thought of it
bhaavitaha : attains
 
The Srimad Bhagavatam contains the story of the great king Bharata. He was an accomplished king. He ran his kingdom well during his lifetime, and later retired into the forest to lead a life of austerity. But he developed a soft corner for a baby deer and became so attached to it that he would only think of the deer instead of focusing on his austerities. It is said that in his next life, he was born as a deer.
 
In this shloka, Shri Krishna asserts that whatever we think about at the time of death will determine our fate. But more importantly, he also states that the thought at the time of death is not really something that we can control. It is in fact, an outcome of our pattern of thinking throughout our lives.
 
If we examine our thoughts over the course of our day, we will notice a great variety of thinking. For most of us it will be a mix of mostly family-related and work-related thoughts, mixed with some thoughts about spirituality. But in the background, we will always have a thought that is going on all the time. It will come to the forefront when we are alone, or when we have opened our eyes after sleeping, but not fully woken up. For King Bharata, that persistent background thought was that of the deer.
 
So then, our deepest love, our deepest interest and our deepest longing will bear fruit in our next life. Having known this, what should we now do? This is taken up next.

Bhagavad Gita Verse 5, Chapter 8

antakaale cha maameva smaranmuktvaa kalevaram |
yaha prayaati sa madbhaavam yaati naastyatra samshayaha || 5 ||
 
One who, even during the time of departure, abandons his body while remembering me, he achieves my true nature, in this matter there is no doubt.
 
antakaale : during the time of departure
cha : and
maam : me
eva : even
smaran : remembering
muktvaa : abandons
kalevaram : body
yaha : one who
prayaati : goes
saha : he
madbhaavam : my nature
yaati : achieves
na : no
asti : is
atra : in this matter
samshayaha : doubt
 
The remainder of this chapter is the answer to the fundamental questions raised by Arjuna : “How does one attain Ishvara at the time of death?” Having addressed all the other questions, Shri Krishna begins to answer that most important question in this shloka. He says that only the one who remembers Ishvara at the time of death will attain Ishvara.
 
We now have a definite “action item” from Shri Krishna. He asserts that our final goal in life should be this: to remember Ishvara at the time of death. Shri Krishna assures it is so, because he says “in this matter there is no doubt”. It is clearly spelled out for us.
 
At first glance, it may seem straightforward. All we have to do is to remember Ishvara at the time of death. But it is not so. In most cases, we may not know when we die. We could die in an accident. We could have lost our mental faculties. Our attachment towards our family will occupy our minds. There are so many factors that will prevent us from remembering Ishvara only at the time of death.
 
So then, how do we get around this problem? Shri Krishna addresses it shortly. First, he explains why our thought at the time of death is so important.

Bhagavad Gita Verse 4, Chapter 8

adhibhootam ksharo bhaavaha purushashchaadhidaivatam |
adhiyagnohamevaatra dehe dehabhritaam vara || 4 ||
 
Adhibhootam is perishable existence. Adhidaiva is the person. And, I only am adhiyagnya in this body, O eminent among the embodied.
 
adhibhootam : adhibhootam
ksharo : perishable
bhaavaha : existence
purusha : the person
cha : and
adhidaivatam : adhidaiva
adhiyagna : adhiyagna
aham : I am
eva : only
atra : this
dehe : body
dehabhritaam : among the embodied
vara : eminent
 
Three out of Arjuna’s seven questions were answered by Shri Krishna in the previous shloka. Here, three more questions are answered : what is adhibhootam, what is adhidaiva and what is adhiyagnya. Again, we shall use the running illustration of the projector and the animated movie to better understand the answers.
 
Let us start with the definition of adhibhootam, which the shloka terms as perishable existence. It refers to everything in the universe that is visible. With regards to our example, it refers to everything in the movie that is visible except Tom. So, for example, if a scene in the movie comprises Tom sitting in a classroom, then everything in the classroom is adhibhoota: his classmates, his teacher, the benches, the windows, the walls and so on.
 
The one common quality that they share is that they are perishable, they have a beginning and an end. When the movie starts, we come to know that the classroom exists. When the movie ends, the classroom is no more.
 
Next, let us look at the definition of adhidaiva. Literally, it is defined as “purusha” or person in the shloka. But what it really means is the creative or intelligent principle that resides within every living and non-living object in universe. It determines the fate of the universe and holds the universe together.
 
From the perspective of our example, adhidaiva is the movie script. The character Tom may not know why he gets into an accident, or wins an unexpected lottery, but the script knows exactly why it happens, and how it fits into the entire movie. The script determines the fate of the movie. It also ensures that what we see is harmonious and logical, not a random disjointed series of images.
 
Now, let’s examine what is meant by adhiyagnya. So far we have defined the light that illuminates Tom (adhyaatma), the light that illuminates everything else (adhibhoota), the creative intelligence of the movie (adhidaiva), the mechanism of projection (karma), and the light itself (brahman). But there is one more aspect that is missing in this scheme.
 
From the minute Tom wakes up in the morning to when he goes to bed at night, he is not idle. He is active in this world. He transacts with his family, his friends, his teachers, even strangers. There is a give-and-take happening throughout the day that compels him to act. Shri Krishna says that this world of activity and relationships is termed as adhiyagnya.
 
Now we come to the key point. Addressing Arjuna fondly as “eminent among the embodied”, Shri Krishna asserts that adhyaatma, adhidaiva, adhibhoota, karma and adhidaiva are nothing but Ishvara. Ishvara and brahman are the same, it is just that one is with form and one is formless. Similarly, everything that we see on the screen is nothing but a modification of the light of the projector. Whatever Tom does or experiences in the movie is just an illusion. When the film strip stops moving, we see the formless white light on the screen.
 
Next, Shri Krishna starts answering the seventh question, which makes up the bulk of this chapter.