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Gita : Ch-8. Slo-6.


In this slokam Lord explains  the base  of  the  declaration made in the previous slokam :-

Srimad Bhagavad-Gita :


Chapter-8. ( Akshara-brahma-yogam )


Slokam-6. (  Whatever state of being one remembers when he quits his body, that state he will attain without fail.)



yam    yam    vapi    smaran    bhavam    tyajatyante    kalebharam,


tam   tamevaiti    kaunteya    sada     tadbhavabhavitah.


kaunteya   ante   =   Arjuna!   at   the   end   of   time   (  at   the   time   of   death);

yam    yam    va   api   bhavam   =   which   bhavam;

smaran   =   one    thinks   and;

kalebharam    tyajaty   =   leaves    his   body;

sada     tadbhavabhavitah   =   because   of   his   bhabana   of    bhavam    all   the   time;

tam   tam   eva   eti   =   he   attains   that   bhavam   only.



The process of changing one's nature at the critical moment of death is here explained. How can one die in the proper state of mind? King Bharata thought of a deer at the time of death and so was transferred to that form of life. However, as a deer, the King could remember his past activities.

Of course the cumulative effect of the thoughts and actions of one's life influences one's thoughts at the moment of death; therefore the actions of this life determine one's future state of being.

If one is transcendentally absorbed in the Lord's service,then his next body will be transcendental (spiritual), not physical. Therefore the chanting of Hare Krishna is the best process for successfully changing one's state of being to transcendental life.



Lord Krishna states smaran bhavam tyajaty ante kalevaram meaning leaves the body at the final moment remembering. To insure that there is no confusion or contradiction in the minds of the ignorant, the adjective ante meaning at the final moment is spoken.

It is not that the Supreme Lord should be meditated on only at the moment of death. To the contrary He should be remembered, recollected and contemplated upon at every moment.

The spiritually developed have no such confusion as their remembrance of the Supreme Lord is the focal point of their lives and constant. To think that such remembrance is to be utilized only as a one time proposition at the moment of death is an unwise consideration.



The Skanda Purana states that: There is no doubt that at the time of death it is not easy to remember the Supreme Lord due to the difficulties of dying. At the time of departure from the body one must be attuned to the inner nature.

The word bhava means internal consciousness. The internal consciousness is that which abides internally thus it is said it is the nature which abides within. Only if one contemplates something continuously does it become fixed as internal consciousness and manifest as a part of one's nature.

Otherwise what one will think at the moment of death will be mere ego related ideas derived from one's own mundane empirical experiences.



Not only by thinking of Lord Krishna alone does one attain His eternal nature; but whatever one thinks at the moment of death one becomes without fail. This is being stated with the words yam yam meaning whatever.

Whatever one is thinking at the last moment of death will transport one to become the very object or conception one contemplated while dying.

The reason Lord Krishna also gives with the words sada tad-bhava- bhavitah meaning due to being completely absorbed in such contemplation the powerful prominence of the final thought and image infuses itself upon the consciousness determining their next birth.



It is not that this rule is only applicable regarding remembering the Supreme Lord Krishna and attaining His nature. What then is it applicable too, one may wonder?

This rule applies to whatever object or being one might envision as the last thought before leaving the physical body at the moment of death. Without fail one will become the very thing which one was envisioning when they died.

The cause of smaran or remembering something specific at the time of death is due to constantly thinking about or meditating upon something with the mind fully absorbed in it.



Whatever image prominently floats in one's thoughts at the moment of death and one leaves one's physical body with that final thought one will become in their very next life. This is what Lord Krishna is stating in this verse.

Their final thought will become form. One's final thought will naturally be what was constantly reflected upon and mediated on during their span of life based upon one's association and daily habits.

To be continued  ....




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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Liste…

Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)


jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,


anadimat  param   brahma  na  sat  tannasaducyate.



jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.


Srimad Bhagavad-Gita :


Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )


Slokam- 6&7.


(6)-

Mahabutaniahankarah  bhuddhiraviyaktameva  ca,


Indriyani dasaikam  ca  panchendriyagocarah.



mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.



(7)-


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,


etat  kshetram  samasena  savikaramudahrutam.



etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

3.1
The five great …