|This chapter describes the Absolute Indestructibe (the Omnipresent Supreme)
Brahma is the Supreme Indestructible and devoid of the designation of the body as well as higher than the imperishable self-reality possessing the distinction of the body. The soul dwelling in the body and possessing the designation of the body is called ‘Adhyatma’. The act of creating beings is ‘Karma’ (Action). The perishable objects are ‘Adhibhuta’. The conscious ‘Purusha’ (soul or spirit) living in all perishable objects is ‘Adhidaiva’ and the greatest monarch of all sacrifices is the Supreme alone. Those who absorb themselves in whatever things in life die absorbed in them and attain them only. One is engaged at the time of even death in that though: which has engaged his mind ever in his life-time. So, he thinking of that object leaves body and attains that and that alone. The death moment is dreadfully most painful. It is very natural to become senseless at that time. He, who has served God, heart and soul, ever in his life, and will continue to do so with love and devotion for His attainment through the Yoga of Meditation, alone can engage his mind in God at this terrible moment at death. He will certainly attain salvation and merge in the Supreme in the long run, provided he has devoted his mind and intellect to God while performing duties of the world, and practised—
(Do work with hands and keep mind in Rama) and
(All works should be performed with the mind absorbed in God) and meditation in solitude daily and regularly.
He, who is devoted to God, practising concentration of mind and restraining it from going hither and thither, attains that Supreme Divine purusha (God). He and he alone reaches that Supreme Divine Purusha who at the time of departure from the body is fully absorbed in seeing the form of the Supreme, extremely radiant like sun (radiant ‘point’), subtler than the subtle, omniscient, ancient, ruler and sustainer, with great reverence and having holding the life-breath in the space between the two eyebrows by yogic power. [He cannot get such state at the time of death who performs Karmayoga without practising Dhyana-Yogafor the whole life according to the method described in the chapter VI (according to the sloka-7 of the present chapter). The Karma-yoga described in the sloka 7 of this chapter is verity the best of all kinds of Karma-yoga. And except this, for all others, it is not improper to say —
those actions and austerities are worth-burning to ashes if they do not carry love for the lotus-like feet of Rama.
The method of the attainment of that supremely Indestructible Brahma described in the sloka-3 of this chapter, which has been extolled by the seers and for whose attainment the ascetics maintain the life of continence (Brhmacharya) is to practise for the search of innermost Divine Sound being firm in the Samadhi or Turiyavastha (transcendental state) by restraining the media of sense-perception (there are nine openings of senses viz. two of eyes, two of nose, two of ears, one of mouth, one of anus and one of urination) and fixing the mind in the ‘Yoga heart’ (the Yoga heart is a secret place of which is to be learnt through a qualified spiritual preceptor) holding the life-breath in the head. The Yogi, who relinquishes his body while performing the aforesaid practices, realizes the Absolute Indestructible. He, who aspires for such kind of state, should always practise devotion to God and be a Yogi, constantly absorbed in Him. Thereafter he will realize the Supreme. He will transcend the Cycle of transmigration leaving this painful world. All worlds from Brahmaloka (abode of god Brahma) downwards are subject to creations and dissolution. Brahma's single day extends to over one thousand Yugas (i.e. 216000000 years) and so long is his single night. This Manifest creation eminates from the Unmanifest Nature at the commencement of the day and dissolves into the same Unmanifest at the commencement of the night. There is yet another eternal Unmanifest beyond this Unmanifest. That Supreme Divine substance what does not perish even after all have perished, is the Supreme Abode of God, attaining which beings do not have to take birth again.
This also has been said in this chapter that the Yogins who have known Brahma finally reach Brahma if they die during the day-time when the flame of fire leaps up of the bright fortnight of six-month north-ward course of the sun And those who die during the night-time when the smokes surrounds of the dark fortnight of the six-month southward course of the sun reach the world of moon and get rebirth. But those who will hold life-breath in the head leading life according as have been described above will have no effect of the northward and southward courses of the sun. He will undoubtedly attain the above-stated state. But, if the six upward places in the microcosm are accepted as the northward course of the sun [viz. (i) Sahasradal Kamal (the thousand leaved lotus) (ii) Trikuti (the place close upward of the Sahasradal Kamal) (iii) Sunya (void) (iv) Maha sunya (supra-void) (v) Bhanwar gupha (whirlpool cave) and (vi) Satyloka (pure spiritual world) (all these are the mystic names of the secret places experienced and transcended in course of practising yoga by a successful yogi)], the day and light as the inner-light (experienced in course of practising yoga) and the six downward plexus [viz. (i) Ajna (medullary) (ii) Vishudha (carotid plexus) (iii) Anahata (cardiag plexus) (iv) Manipuraka (Epigastric plexus) (v) Swadhisthana (Hypogastric plexus) and (vi) Muladhara (pelvic plexus)] as the southward course of the sun - the state will be indentical with that who renounces body as per above description. After bearing pain, Bhishma Pitamaha had relinquished his body during the northward course of the sun but was led to the heaven where gods and Vasus dwell and not to the Supreme —
(Mahabharata, swargarohan parva, chapter 4, sloka 21)
"Behold king Bhishma Pitamaha, the son of Shantanu, in company of Vasus."
(Mahabharata, swargarohan parva, chapter 5, sloka - 11, 12)
"Extremely glorious and brilliant Bhishma merged in Vasus."
(The Shrimadbhagawadgita is a small but extremely important part of the Mahabharata. So it should be in identity with the thoughts of the Mahabharata.)