Bhagvad Gita Chapter 8 (Revised 2021),Akshara-Brahma Yoga (The yoga of indestructible Brahma) Flowcharts

Imperishable Brahman; Akshara Brahma Yoga
Taraka-Brahma Yoga
CHAPTER 8 ( 28 Slokas) FLOWCHARTS
OM TAT SAT
Compiled by
Dr. Medicherla Shyam Sunder Kumar
samc108@gmail.com
Based on teachings of
1-Bhagvad gita Study by Bhakti Caitanya Swami
2-Bhagvad_Gita_Notes_Complete_Gauranga_priyarabhu
2-Gita Makarandam by Vidya Prakashananda Giri
3-Other references are listed at the bottom of the each slide.
1

Swami Paripoornananda Saraswathi

TWO PARTS OF GITA
Part A
Chapters 1-9
Part B
Chapters 10-18
Counter chapters

http://practicalphilosophy.in/wp-content/uploads/2012/08/GitaaSaaram.pdf
CHAPTERS 1-6 CHAPTERS 7-12 CHAPTERS 13-18
karma Yoga
Lord Kṛṣṇa discussed
the nature of the
individual,
karmayoga, etc.
predominantly
Bhakti Yoga
The Lord will
predominantly
discuss the nature
of God, worship of
God with attributes
(upāsanā), etc.
Jnana Yoga
The final six chapters,
beginning with Chapter 13,
analyzing the body, soul,
and Supersoul, are basically
knowledge in greater detail
just for the sake of getting all
the facts right.The last six
chapters treat of the path
of knowledge of Jnana
Yoga
The individual effort
was emphasized
It will be the grace of
the god that will be
emphasized
knowledge of ATMA
The first six chapters
deal with “Tvam”
WHO YOU ARE
the nature of "Thou"
or the Twam-pada.
Deal with “Tat” ATMAN
meaning "That" or
Tat-pada.
The term "Art" or Asi-
pada, which establishes
the identity of the
individual and the
Supreme Soul.
In short, all these are necessary to achieve thegoal of liberation.

Chapter 8
Yoga of Imperishable Brahman;
Akshara Brahma Yoga
(Imperishable)
Taraka-Brahma Yoga
(who takes one across worldly existence)
{28 Slokas / Verses}
This chapter is variously named in various traditions.
KSHARA = PERISHABLE
AKSHARA = IMPERISHABLE
TARAKA = Who takes one across worldly
existenc

GITA Ch 8 , Verse 1
STORY; Bhava sarma was a brahmin, living with all bad habits. He
never did any of his prescribed duties. In the death bed he
remembered the palm trees which yielded liquor and so after death he
was born as a palm tree as mentioned in the Chapter 8, one attains the
same thoughts in the last moments]. Under this tree there lived a
brahmarakshas couple Kusubalan and Sumati. Before death, the wife
out of greed forced her husband to beg in chairities indiscriminately,
resulting in getting this brahmarakshas appearance after death.
https://thiruvonum.wordpress.com/2008/06/
One day she asked her husband the means to get rid of the
brahmarakshas form. The husband, who was well learned,
explained that they should realize Brahman. She inadvarently,
repeated the 1st sloka of Chapter 8, where the Lord is explained
as Sri Purushottama. Instantly, listening to this, the palm tree
with a blast broke up and Bhava sarma appeared. The
brahmarakshas couple also regained their earlier forms.
THE GLORY OF READING CHAPTER 8

How this Discourse is connected with the previous one ?
Arjuna wanted to know what was meant by
Adhyatma, Adh/bhuta etc.,
At the end of the previous Discourse, the Lord said
that those who take refuge in Him and strive for liberation
from old age and death would even at the time of death know
all of Brahman which comprehends the Adhyatma, Adlbhuta,
and Adhiyajna.
The questions with which the Chapter commences are ushered in by
a statement made by Krishna towards the end of the Seventh
Chapter itself.

What is different in this chapter compared to previous ones ?
we have an important departure made from the trend followed in the earlier ones, viz.,
1--A slight emphasis on the structure of the cosmos,
2--For the purpose of elucidating the fate of the soul after the shedding of the physical body,
3--To elucidate the possibility of contacting the Supreme Being
in this sojourn of cosmic existence.
http://www.swami-krishnananda.org/gita/Philosophy_of_the_Bhagavadgita.pdf
http://www.swami-krishnananda.org/gita/Philosophy_of_the_Bhagavadgita.pdf
Points to Ponder
1. What are the questions asked by Arjuna?
2. What is re-birth and how does one get it?
3. What is the easy way of attaining liberation?
4. Who is the Supreme Purusha, what are His characteristics and how to attain Him?
5. How can one develop single-pointed concentration?
short notes on:
1. Paths of Return and Non-Return
2. Necessity for Meditation
3. Unmanifest, Manifest and Unmanifested Eternal Being

GITA CH 8
SAGUNA
BRAHMAN
A+Guide+to+Bhagavad+Gita_1-229 ARVIND RAO
NIRGUNA =
Without qualities, gunas ,
Without a name and form
NIRGUNA
BRAHMAN
SAGUNA = "with qualities, gunas" ,
With a name (Shiva, Vishnu etc )and
form
This saguna brahman is eternal,
undecaying and non-differentiated
from nirguna brahman.
He is not affected even when he
appears in this world as he controls
the effects of his own maya shakti

GITA CH 8
NIRGUNA BRAHMA
The seekers of first level are those
who approach a guru,
undertake study of scriptures,
contemplate on the nature of Reality,
attain internal purification and
realize the Supreme
SAGUNA BRAHMA-God with functions.
This by itself should not be taken as the Brahman.
But most of us are not capable of studying the scriptures,
or contemplate on the nature of that reality.
We are also not ready for self-purification. .
BRAHMAN the Supreme Reality, at two levels for two levels of seekers.
For them the Supreme Brahman
is spoken in terms of
Satyam,Jñānam, Anantam –
truth, consciousness and infinitude.
Hence for all the common seekers,
the scriptures suggest another form of Brahman called an
the transactional or empirical level god
discharging cosmic functions.
He is called saguṇa Brahma – God with functions.
Devotion on this functional god will help as a support
in order to gradually attain the higher level.

GITA CH 8
BRAHMAN
If the supreme Brahman were to be visualized
as an ocean of consciousness
The seeker, who is
himself a small bubble
of consciousness,
riding on that wave and
realizing that he is the
ocean,
the Supreme Brahman.
The god form at the empirical (saguna) level can be
visualized as a huge wave of consciousness.

GITA CH 8
1-A person has freedom to worship god (Saguṇopāsana-mistaken as polytheism by
others ) gives him the required concentration),in any form or name.
This depends on his nature.
2-Those sāttvika in nature, choose deities who are also sāttvika in nature and try to
do good needs helpful to mankind.
3-Those who predominantly tāmasa in nature, choose some inferior forms and
desire harmful objects.
4- the result (phalam) according to their desire. by finite god forms are finite in nature (7:23).
This fruit of worship is ultimately dispensed by the Supreme Brahman only.
This is according to the cosmic principles of prakṛti.
5-The Supreme Brahman is devoid of any upādhi, or limitation, but unfortunately people
enveloped in ignorance consider the Brahman as one with an upādhi (7:24).
BRAHMAN the Supreme Reality--Saguṇopāsana( With name and form)
We also see that an ordinary Hindu worships different gods on different occasions.
We worship Ganesh on the Ganesha Chaturdhi day, Vishnu on another day and
Shiva on some other occasion. All these forms are deities which are sāttvika in
nature. They are merely a support for meditation. On different occasions, while we
worship different forms, we worship those forms as the supreme Brahman only. For
Instance, while worshipping Ganesha we say that he is the all-pervading Supreme
Brahman. When you do the vratam of Satyanarayana we praise Satyanarayana as
the Supreme Brahman. While giving gift to the Brahmin at the end of the vratam we
recite a sloka … gaṇeso pratigṛhṇāti gaṇeso vai dadāti ca’, which means the giver
himself is Ganesha and taker too is Ganesha, which means that both are forms of
the Supreme Brahman only.
http://advaita-academy.org/learners-guide-to-gita-part-17/

GITA CH 8
God,the manifestation of akshara, is eternal,
and people of all faiths accept this idea.
Aum is the primordial akshara and
all the other letters are its derivatives.
The divine letter Aum represents the Parabrahman.
The comprehension of the essence of the Parabrahman is
known as Brahmavidya or the knowledge of Brahman.
That is why the eighth chapter of the Bhagavad Gîtâ has been
given the title of akshara parabrahma yoga. -
Summer Showers in Brindavan 1979, p. 120
the divine reality is indestructible
PURUSHA (Akshara)
(imperishable, indestructable)
symbolizes the indestructible
divine reality.
PRAKRITI
kshara (perishable)
While the phenomenal world is
subject to change and decay
BRAHMAN

Gita - Chapter 8 -.Outline of sections:
A. K
Krishna
Answers
Arjuna’s
7Questions
(8.1-4)
B.
Remembering
Krishna
(8.5-8)
C. Going
Back to
Godhead
by
Remember
ing
Krishna
(8.9-13)
D.
Pure
Devotional
Service
(8.14-16)
E.
Comparing
the Spiritual
and Material
Worlds
(8.16-22)
F.
The Bewilderment
of the Living
Entity and his
Freedom through
Knowledge of
Krishna
(8.26-30)
Practicing "OM" and
its wonderful effects
8.9-16
creation and dissolution
8.17-19

A. Krishna
Answers
Arjuna’s Eight
Questions
and answers
(8.1-8)
B.
Practicing "OM"
and
• its wonderful
effects
8.9-16
C.
•creation and
dissolution
•8.17-19
F.
The power of
Yogi
(8.27-28)
universal
form of
lord and
how the
devotee
attains it
8.20-22
path of
dark and
light
fortnights
of the
moon
8.23-26
A. K
Krishna
Answers
Arjuna’s
Eight
Questions
(8.1-4)
B.
Remembering
Krishna
(8.5-8)
C. Going
Back to
Godhead
by
Remember
ing
Krishna
(8.9-13)
D.
Pure
Devotional
Service
(8.14-16)
E.
Comparing
the Spiritual
and Material
Worlds
(8.16-22)
F.
The Bewilderment
of the Living
Entity and his
Freedom through
Knowledge of
Krishna
(8.26-30)
Practicing "OM" and
its wonderful effects
8.9-16
creation and dissolution
8.17-19
Bhakti Yoga (Yoga of devotion) discussed. 8.8-22

A. K Krishna
Answers
Arjuna’s Eight
Questions
(8.1-4)
B. Remembering K
Krishna (8.5-8)
C. Going Back
to Godhead by
Remembering
Krishna
(8.9-13)
D. Pure
Devotional
Service
(8.14-16)
E. Comparing the
Spiritual and
Material Worlds
(8.16-22)
F. The Bewilderment
of the Living Entity
and his Freedom
through Knowledge of
Krishna
(8.26-30)
8.1-2. The SEVEN
questions.
The last question is the
most important.
8.3-4. Krishna answers
the first 7 very briefly.
Arjuna asks eight questions referring to concepts mentioned by
Lord Krishna in the last two verses of the previous chapter.
From the 5th verse till the end of this chapter, Lord Kṛishna elaborately
answers the last question i.e., how to remember the Lord even at the time
of death.
http://ebooks.iskcondesiretree.com/pdf/Bhagvad_Gita_Notes_Complete_Gauranga_priya_prabhu/BGNotes%20v3.1.pdf

GITA CH 8
Why can’t everyone realize the Supreme?
Delusion (moha) is the obstacle.
Delusion means perceiving something as something else.
The lord has been telling about it from the beginning.
Desire and hatred are the dualities which create this delusion (7:27).
A human being is born with such delusion because of these dualities (7:27).
BRAHMAN the Supreme Reality,
The manifestation of Brahman is in several forms which are
at the human level, -------------------adhyātmam, karma
in the universe, -------------------------adhibhūtam
at the divine level, and-----------------adhidaivam
in the form of ritualistic action.-----adhiyajñam
Krishna gives them the names adhyātmam, karma, adhibhūtam, adhidaivam and
adhiyajñam.
http://advaita-academy.org/learners-guide-to-gita-part-17/
Those who are able to see
Brahman in all these things are
the wise men.
Those who follow the path of devotion will be
able to see Brahman in these forms. Lord
Krishna is going to elaborate these ideas in
the 8th chapter

https://fundazyadahogaya.wordpress.com/
Brahman
in the form of
ritualistic action
(Adhiyajna) –
19
at the human
level
adhyātmam,
karma
in the universe, -
adhibhūtam
in the form of
ritualistic action.
adhiyajñam
at the divine level,
adhidaivam
Those who are able to see Brahman in all
these things are the wise men.

http://ebooks.iskcondesiretree.com/pdf/Bhagvad_Gita_Notes_Complete_Gauranga_priya_prabhu/BGNotes%20v3.1.pdf

https://www.quora.com/What-is-the-Hiranyagarbha
In Upanishadic terminology
‘virAT’ is the sum-total of all the ‘sthUla-sharIra-s’ (gross bodies) of all the jIvas put
together
‘HiraNyagarbha’ is the sum-total of the sUkShma-sharIra-s (subtle bodies)of all the
jIvas. That is the cosmic-mind.Soul of the Universe or Brahman, is also Brahmā ,sacrifice
Eshwara is the sum-total of all the ‘kAraNa-sharIra-s’ (causal bodies)’ of all the jIva-s
put together
The vAsana-s of all jIva-s get registered in the cosmic mind i.e., ‘hiraNyagarbha’ and at
the time of next birth, their vAsana-s are derived from hiraNyagarbha and hence the
next birth goes according to those vAsana-s.
https://en.wikipedia.org/wiki/Hiranyagarbha
HiraNyagarbha’

The Supreme Lord
is –
– the absolute truth
– present in everyone and
everything Chapter 7, verse
12, 21
– is compromised of
material and living energies
Chapter 7, verse 4-5
– the origin and the
dissolution Chapter 7, verse
6
– descends in the
transcendental form in every
millennium and whenever
there is predominant rise of
irreligion. Chapter 9, verse 7
The Supreme God
(Adhiyajna) – According to
the Bhagvad Gita, there is
one Supreme Lord, who is
the creator of everything. In
the beginning of creation,
the Supreme Lord sent forth
generations of Men (human
beings) and DemiGods. (the
forces we worship like the
Sun, the Moon, Fire, Rain,
etc.) Chapter 3, verse 10
https://fundazyadahogaya.wordpress.com/
(Adhiyajna) –
Adhidaiva
(3.10)
PURUSHA
(Adhyatma)
subject
prakriti
The Living Being
(Adhibhuta)
object

http://hkm-chennai.org/page-do_you_want_to_be_happy_and_peaceful
7.30. One should know Krishna as the
1-adibhuta — governing principle of
material manifestation
2-adhidaiva — governing all the
demigods
3-adiyajna — governing all sacrifices
Then one can know him, even at the
time of death.
Adhibhuta is the physical
world,
both the universe and the
parts and beings of it. .
.Adhiyagnya is the Isvara who is the creator of even Hiranyagarbha,
also known as karmaphaladhaata
(yagnya= action,
adhiyagynya= one who presides over action and provides fruit of action, available within everyone)

There is nothing other
than or superior to Brahman.
The One above and beyond
which there is nothing else is
Brahman.
That is why it is described to
be supreme Paramam.
It is the seer (Drik), and so is indestructible.
Destruction is only spoken of the seen (Drisya)
and not of the seer (Drik).
Brahman is indivisible, unaffected by time, space
and causation.
Brahman is imperishable, deathless.
Since it is deathless it cannot be said to be born.
The whole universe is constantly changing and going
through the process of creation and dissolution in an
endless chain.
Birth and death the law of nature, and there is only
One that is birth less and deathless and
that is Brahman.
Two attributes are mentioned here
First, what is Brahman ?
The Supreme and the imperishable is Brahman.
GITA Ch 8 , Verse 3
Imperishable
(Aksahram)
Supreme
(Paramam)

A. K Krishna
Answers
Arjuna’s Eight
Questions
(8.1-4)
B. Remembering K
Krishna (8.5-8)
5. Lord Krishna
explains the
consequences of
remembering Him.
6. This is the general
principle of
Reincarnation.
7. One should always remember
Krishna, and at the same time do one’s
service.
So this is like a precise and brief answer
to Arjuna’s 8th question.
8. So how are we going
to do this. Lord Krishna
says
“abhyasa yoga” —
practice.
7.4. First Krishna gives a very
broad description of things in
relation to Him. He starts out
with the entire material
energy. It is all His, and if we
can always remember that
when we are looking about us
we will be “mayy asakta
manah.”
5. Not only is everything
material His energy, but
everything spiritual is also.
the last thoughts one has in life
are a product of one’s
continuous thoughts during
one’s life.
Our Acharyas say that even though it is not easy,
it is possible to change one’s nature by practice.
This is what the process of Sadhana bhakti is all
about.
Arjuna asks eight questions referring to concepts mentioned by Lord Krishna in the last two verses of the previous chapter.
But now the question
may arise that perhaps
one should simply
remember Krishna and
not fight. But Krishna
replies in verse 7.
C. Going Back
to Godhead by
Remembering
Krishna
(8.9-13)
D. Pure
Devotional
Service
(8.14-16)
E. Comparing the
Spiritual and
Material Worlds
(8.16-22)
F. The Bewilderment
and his Freedom
Krishna
(8.26-30)
Bhagvad gita Study by Bhakti Caitanya

A. K Krishna
Answers
Arjuna’s Eight
Questions (8.1-4)
B. Remembering K
Krishna (8.5-8)
1. One must remember Him in certain
ways (8.8-9)
2. Yogamisra bhakti. The main practices are:
celibacy, chanting “om”, detaching oneself from
one’s senses and thinking of the Lord when one
dies. (8.10-13) This follows on from verse 29 of the
previous chapter.
8.8-9. Ten ways to remember Krishna.
These are all ways to achieve
“mayy asakta manah”.
8.10-13. General practices of sat cakra yoga. It is another
Vedic form of yoga, similar to astanga yoga in some
respects.
This section will now explain how to remember Krishna.
“yogamisra bhakti”, a devotee might think that if they do some pranayama before they
chant their rounds, it may help their chanting.
C. Going Back
to Godhead by
Remembering
Krishna
(8.9-13)
D. Pure
Devotional
Service
(8.14-16)
E. Comparing the
Spiritual and
Material Worlds
(8.16-22)
F. The Bewilderment
and his Freedom
Krishna
(8.26-30)
practice of upāsanā
at the time of death.
Who are qualified and fit to realize Brahman? Those who practice severe austerities, restraining the senses
and controlling the mind are qualified and fit to realize Brahman.

The thousand heads of Sesha are all turned inward,
representing a tranquil mind,
and looking toward the Absolute Truth of Lord Vishnu.
MIND turned inwards to concentrate on Atma
practice this method throughout life
and remain in that state even at the time of death.
GITA Ch 8 , Verse s 9-10
GITA Ch 8 , Verses 12-13
It all begins with our senses.
These are the gateway to our mind.
The lord explains the process of meditating on ‘Pranava’ (OM).
when Pranava is uttered with its meaning in mind, it will lead to the goal.
Ceaseless thought of the Lord is the way to Atmajnana.

Gita - Chapter 8-.Outline of sections:
A. K Krishna
Answers
Arjuna’s Eight
Questions
(8.1-4)
B. Remembering
K Krishna (8.5-8)
D. Pure
Devotional
Service
(14-16)
1. BG 8.14: O Parth, for those yogis who always think of me with
exclusive devotion,
I am easily attainable because of their constant absorption in me. l.
2-The Result of This Pure Devotional Service —
One Goes Back to Godhead and Doesn’t Have to
Take Birth Again. (8.15)
8.15. So what happens to the devotees who are on the
level of Krishna-prema? This is the answer.
Krishna says: “These mahatmas are
generous, and are oceans of knowledge and bliss.
They have obtained the mercy and shelter of the
devotees, and thus they have obtained Me. They stay
always under the shelter of the devotees.”
Krishna prefers remembrance via the process of bhakti directly, not yoga misra.
C. Going Back
to Godhead by
Remembering
Krishna
(8.9-13)
E. Comparing the
Spiritual and
Material Worlds
(8.16-22)
F. The Bewilderment
and his Freedom
Krishna
(8.26-30)
to reject anatma and hold on to Atma,
is the way to attain the highest state of Mahatma.
ananya-chetāḥ—
without deviation of the mind

A. K Krishna
Answers
Arjuna’s Eight
Questions
(8.1-4)
B. Remembering K
Krishna (8.5-8)
8.16-“those who reach the subder worlds like Svargaloka or
Brahmaloka have to return again. They come and go in the same
way as this world.[Bg. 15.6]. “But if you come to Me,” param dhama,
“then you can avoid.”
8.17-The time-scheme of Brahma (the Creator) day and night and
the non-eternal nature of Brahmaloka are explained.
8.18-
1. The unfortunate material situation(8.16-19)
8.20-21. The wonderful spiritual
world.
8.22. To enliven us to approach Him.
Lord Krishna uses the word
“ananya”
8.19-the nature of the unmanifested [Prakriti) was explained.
8.20- there exists another unmanifested, the Eternal,
(Paramatma)
which is not destroyed when all beings are destroyed.
2. The wonderful spiritual world
(8.20-22)
C. Going Back
to Godhead by
Remembering
Krishna
(8.9-13)
D. Pure
Devotional
Service
(8.14-16)
E.
Comparing
the Spiritual
and Material
Worlds
(8.16-22)
F. The Bewilderment
and his Freedom
Krishna
(8.26-30)
8.18 8.19

8.17
http://www.namaste.it/kundalini/kundalini_eng/yuga.html

S
S
GITA CH 8 , v 17
GITA Ch 8 , Verse s 17

8.17
https://www.slideshare.net/BalajiGorantla/calculation-of-time

GITA Ch 8 , Verse s 20
THE SPIRITUAL NATURE IS PERMANENT. (8.20-21)
GITA Ch 8 , Verse 21
GITA Ch 8 , Verse 22- He is known through devotion
Gita Makarandam page 599/1129 593

A. K Krishna
Answers
Arjuna’s Eight
Questions
(8.1-4)
B.
Remembering K
Krishna
(8.5-8)
F. The
Supremacy of
Devotion for
Attaining the
Supreme
(8.23-28)
1. The karmis, jnanis and yogis (other than
devotees) have to worry about all these
considerations. (8.23-26)
2. The devotees don’t have to worry about
these things (8.27-28)
8.23-26.
By agni and jyoti, arci is indicated,
sukla refers to bright fortnight Deity. Everything not
mentioned in this verse, many stages - many stations,
and Deities take you from one station, transferring from
one position to another.
In the Candogya Upanisad there is a more elaborate
explanation of this path. First he goes to Arci, then to
Day, then bright fortnight, then to month, then year,
then uttarayan, then sungod, then moongod, then -
person comes and transfer him to Brahmaloka.
These people don't come back..
“ Krishna is here advising Arjuna that he should
not be disturbed by the different paths the soul
can take when leaving the material world. A
devotee of the Supreme Lord should not worry.
His path to the spiritual kingdom safe, certain and
direct.
8.28. The overall supremacy of bhakti is clearly
shown here.
C. Going
Back to
Godhead by
Rememberin
g Krishna
(8.9-13)
D. Pure
Devotional
Service
(8.14-16)
E.
Comparing
the Spiritual
and Material
Worlds (8.16-
22)

S
S
https://www.slideshare.net/mnprabhu/makara-sankranti?from_action=save
The Gita in this chapter wants to
stress the way of intelligence
or light. The reference to the way
of darkness is resorted to
merely for purposes of contrast.

The same acts of prayers and other religious activities are done for both purposes.
https://archive.org/details/BhagavadGitaHomeStudyCourse_SwamiDayananda
A.One is a life of activity —
pravrttimarga ,Under MAYA
TWO COMMITTED LIFE -STYLES
B- life of renunciation of activity —
nivrttimarga .
A pravrtti for achieving security and
pleasures, here and in the hereafter,
does so for the purpose of gaining
immediate pleasures and securities.
A pravrtti for the purpose of one's
own maturity,
for the purification of oneself —
antahkarana-suddhi,
All activities, whether religious or
secular, are considered to be dharma; and
thereby become duties. This is what is meant
by the life-style of pravrtti,
whereas the life-style of nivrtti is called renunciation — sannyasa .
Follow vedas they are vaidikas, they are
referred to as believers — astikas.
The dharma of the other through JNANA
1-who knows the truth about Nature and 2-who has
attained unto non-attachment to the things of the
world and
3-Hence hankers after a release from the burden of
conditioned life.
The dharma of
1-one who is attached to the world and
2-want to enjoy the fruit of it and
3-its spiritual counter part Swarga

http://www.bhagavadgitausa.com/TANTRA.htm

Dakshinâyana Suns southern path
the six months when the sun moves to the south of the equator, from June
22nd to December 21st
Uttarâyana Suns northern path
when the sun moves to the north of the equator, from December
22nd to June 21st,
GITA Ch 8 , Verses 24- 25

Dakshinâyana
Suns southern path
Uttarâyana
Suns northern path
The Jiva should find his abode in the light of Brahmajnana,
the imperishable Self. So he moves upwards into light and
not downwards into darkness.
the downward look (adhodrishti) is in
the contemplation of the insentient
material world.
The upward look (urdhvadrishti) is
absorption in the light of Atma,
Thus the light-producing things are
indication of knowledge and the ascent
of man towards Self-realisation,
From this slate there is no return.
The Dakshinayana shows the downward path. The yogi who is devoid of Brahmajnana,
reaching the lunar sphere, return to the world again according to the nature of his Karma.

Fire,
light,
day-time, t
he bright fortnight,
the six months of the
(summer) northern solstice,
going forth on that
(cosmological) occasion,
those people who can
understand the Absolute reach
the Absolute.
1-Smoke, ..darkness
2-night,
3-the dark fortnight,
(krishna paksh or
wanining period of the moon.
4-The six months of the (winter) southern
solstice,
Dakshinayanam, the Six months, when the
Sun travels from Tropic of Cancer to Tropic
of Capricon. These are all opposite of what
we saw in the last sloka.
on that(cosmological) occasion, the yogi
attaining the lunar (relativist) light, returns.
THE PATH LEADING TO
LIBERATION
Path of knowledge or light
THE PATH LEADING TO RETURN TO
BIRTH & DEATH
Path of ignorance(avidyd) is
darkness
2-The second meaning is that you
have transcended the indriyas, or
the sensory level of mental and
intellectual awareness. You are in
the region of the Self, the spirit.
http://www.yogamag.net/archives/2010/dapr10/sat2.shtml

The first meaning is the
religious meaning. If you die
between Capricorn and Cancer
you go this way,
If you die between Cancer and
Capricorn, you go that way
and have to return.
THE PATH LEADING TO
LIBERATION
Path of knowledge or light
THE PATH LEADING TO RETURN TO
BIRTH & DEATH
Path of ignorance(avidyd) is
darkness
There is also the second deeper meaning: these are
the two paths of consciousness which can be taken,
depending on one’s karma.
Be free of the passions that are lurking in your mind. Clean up in any way you like and
then, one day, sit down. Beyond the senses and mind are buddhi and atma. Go beyond
that, then you will not come back.
http://www.yogamag.net/archives/2010/dapr10/sat2.sht
Knowledge (Jnana) Is light; Ignorance
(A}nana) is darkness.
He who possesses the effulgence of Brahma jnana goes to Brahman.

If a man ascends into light, he is
blessed
if a man descends into darkness, he
suffers all the ills of human life.
THE PATH LEADING TO LIBERATION THE PATH LEADING TO
RETURN TO BIRTH & DEATH
The dakshinâyana-marga is dark, filled with
tamas and ajñâna; so it is called the dark path
of the Krishna-marga.
Since the uttarâyana-marga is lit by the holy
splendor of jñâna, it is praised as the sukla-
marga or the white path.
Those who leave the body during
the dakshinâyana and move along
the dark path, have to bear again
this physical encasement called
deha, subject to birth and death.
Those who discard the body and journey
on the uttarâyana move along the white
path and reach the stage of liberation or
moksha, which is devoid of delusion,
which is the seat and source of
Brahmananda, from which there is no
return to this world of name and form,
this arena of embodied beings.
Uttarâyana is not so much a period of
time; it is a state of mind. Those who
discard the body with the glory of self-
knowledge move along the uttarâyana-
marga
The two paths are open to man.
The dakshinâyana-marga is not so much
a period of time; it is a state of mind.

Thus two paths are given for the three types of aspirants.
if
THE PATH LEADING TO LIBERATION THE PATH LEADING TO
RETURN TO BIRTH & DEATH
The path of darkness is singular is for the
atharthi or fruitive seeker who performs
meritorious activities with the desire to reap
the benefits and rewards in the hereafter.
The path of light is dual for two types of aspirants
being: the jnani the god seeker and the jijnasuh
the soul seeker.
The Chandogya Upanisad V.X.I-III states:
Those aspirants who in their daily affairs devote
themselves to Vedic rituals, public works, charity and
philanthropic activities as well as other pious acts, all
enter the dhumo the path of darkness and must return.
The Chandogya Upanisad V.X.I-III states:
Those aspirants who have realized the
atma or soul and those who in seclusion
meditate with faith and devotion on the
omnipotent, omniscient and omnipresent
Supreme Lord enter the archi-adi path of
light and do not return.
Uttarâyana is not so much a period of
time; it is a state of mind. Those who
discard the body with the glory of self-
knowledge move along the uttarâyana-
marga
The two paths are open to man.
The dakshinâyana-marga is not so much
a period of time; it is a state of mind.

We find that many great souls have passed away in Dakshinayana
and many deluded souls have passed away in Uttarayana.
If the external meaning alone is taken, it would lead to the absurd conclusion
that the ignorant attain the Light and the wise fall into darkness.
UPWARD PATH
signifies Jnana,
DOWNWARD PATH
signifies AJnana,
The wise always take the upward
path of light, whatever may be the
timewhen the body falls.
The deluded take the path of darkness,
whatever may be the time when the body falls.
Uttarâyana (northward path of the
sun) is the period when no dot of
cloud or whiff of fog contaminates
the vast dome and the sun shines
in all His glory.
The Subtle meaning
The gross meaning
The heart is the inner sky. There, the
sun that shines is buddhi or
intelligence. When the clouds of
ignorance, the fog of egotism and the
smoke of attachment hover in that
inner sky, the sun of intelligence is
hidden and things look murky and are
mistaken.

The moment when the Lord
is forgotten
The absence of light is darkness.
Forgetfulness of Truth is itself
the empire of Maya
It is always in and around the
people but when they pursue the
enquiry after Truth, it disappears. So
the enquiry should be kept up
continuously.
Man then lives in the light of Truth.
that very moment causes
danger, delusion, harm, and
wrong action.
The moment when man begins to
enquire after truth, Maya disappears.
When such enquiry lapses
even for a moment, Maya
enters, declaring 'I am here*.
When people pursue the thief
determined to catch him, he runs
away and disappears.
Such is Maya.
So the enquiry should be kept up
continuously.
Man then lives in the light of Truth.

Now the result of knowing the Vedic conclusion to this chapter and the previous
chapter is being stated by Lord Krishna with the words vedesu ,yagnesu,tapahsu
caiva danesu.
Vedesu is the
study of the Rig
Veda, the Yajur
Veda, the Sama
Veda and the
Atharva Veda as
well as all other
Vedic scriptures.
Yagnesu is
the performance
of yagna or
various Vedic
ritualistic
activities in
propitiation
Tapahsu
is engaging in
tapasya or
rigorous
austerities and
penance like
extreme fasting
Danesu is
giving charity
and doing
philanthropic
works such as
feeding the poor

OM SHANTI
OM SHANTI
OM SHANTI
Om- let all the deficiencies of this PPT go away
Tat- let this give Bhagavan great happiness
Sat- let this give true lasting benefits
52

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