FolioCorpusBhagavad-gītā

Bhagavad-gītā 8.2

అధియజ్ఞ: కథం కోఽత్ర దేహేఽస్మిన్మధుసూదన । ప్రయాణకాలే చ కథం జ్ఞేయోఽసి నియతాత్మభి: ॥ ౨ ॥
adhiyajñaḥ kathaṁ ko ’tra
[adhiyajnah katham ko ’tra]
dehe ’smin madhusūdana
[dehe ’smin madhusoodana]
prayāṇa-kāle ca kathaṁ
[prayaana-kaale cha katham]
jñeyo ’si niyatātmabhiḥ
[jneyo ’si niyataatmabhih]
Word-for-word
adhiyajñaḥ — the Lord of sacrifice katham — how kaḥ — who atra — here dehe — in the body asmin — this madhusūdana — O Madhusūdana prayāṇa - kāle — at the time of death ca — and katham — how jñeyaḥ asi — You can be known niyata - ātmabhiḥ — by the self-controlled .
Blended reading (Sanskrit + English inline)
adhiyajñaḥ kathaṁ ko ’tra
adhiyajñaḥ
the Lord of sacrifice
katham
how
dehe ’smin madhusūdana
prayāṇa-kāle ca kathaṁ
kaḥ
who
atra
here
dehe
in the body
asmin
this
jñeyo ’si niyatātmabhiḥ
madhusūdana
O Madhusūdana
prayāṇa - kāle
at the time of death
ca
and
katham
how
jñeyaḥ asi
You can be known
niyata - ātmabhiḥ
by the self-controlled .
Important Words
  • adhiyajñaḥ — the Lord of sacrifice
    Adhi + yajña — the presiding principle of all sacrifice. Arjuna asks because he senses that every yajña, from the household fire to the cosmic sacrifice, must have someone receiving the offering. The question pries open the entire ontology of sacrifice.
  • dehe — in the body
    Locative. The question is not abstract — Arjuna wants to know how this transcendent Lord of sacrifice is located inside the body that is about to fall. The answer will come in 8.4 as the Supersoul, antaryāmī.
  • madhusūdana — O Madhusūdana
    Killer of the demon Madhu — Kṛṣṇa's name as remover of obstacles. Arjuna uses it deliberately at this moment: the doubt about death is itself a Madhu-like demon he is asking Kṛṣṇa to slay.
  • prayāṇa - kāle — at the time of death
    Prayāṇa, literally 'going forth', is the technical term for the soul's departure. Kāle locates the question precisely in the final hour. Chapter 8 will return to this compound repeatedly — it is the chapter's hinge.
  • jñeyaḥ asi — You can be known
    Gerundive — 'to be known'. Arjuna asks not how to feel Kṛṣṇa or speculate about Him, but how He can be actually cognized at the final moment. The question expects a method, not a sentiment.
  • niyata - ātmabhiḥ — by the self-controlled
    Instrumental plural. Knowledge at death is not granted to whoever happens to remember — it is the inheritance of those who have already disciplined themselves. The fruit at the end requires the practice along the way.
Who is the Lord of sacrifice, and how does He live in the body, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?
Purport

“Lord of sacrifice” may refer to either Indra or Viṣṇu. Viṣṇu is the chief of the primal demigods, including Brahmā and Śiva, and Indra is the chief of the administrative demigods. Both Indra and Viṣṇu are worshiped by yajña performances. But here Arjuna asks who is actually the Lord of yajña (sacrifice) and how the Lord is residing within the body of the living entity. Arjuna addresses the Lord as Madhusūdana because Kṛṣṇa once killed a demon named Madhu. Actually these questions, which are of the nature of doubts, should not have arisen in the mind of Arjuna, because Arjuna is a Kṛṣṇa conscious devotee. Therefore these doubts are like demons. Since Kṛṣṇa is so expert in killing demons, Arjuna here addresses Him as Madhusūdana so that Kṛṣṇa might kill the demonic doubts that arise in Arjuna’s mind. Now the word prayāṇa-kāle in this verse is very significant because whatever we do in life will be tested at the time of death. Arjuna is very anxious to know of those who are constantly engaged in Kṛṣṇa consciousness. What should be their position at that final moment? At the time of death all the bodily functions are disrupted, and the mind is not in a proper condition. Thus disturbed by the bodily situation, one may not be able to remember the Supreme Lord. Mahārāja Kulaśekhara, a great devotee, prays, “My dear Lord, just now I am quite healthy, and it is better that I die immediately so that the swan of my mind can seek entrance at the stem of Your lotus feet.” The metaphor is used because the swan, a bird of the water, takes pleasure in digging into the lotus flowers; its sporting proclivity is to enter the lotus flower. Mahārāja Kulaśekhara says to the Lord, “Now my mind is undisturbed, and I am quite healthy. If I die immediately, thinking of Your lotus feet, then I am sure that my performance of Your devotional service will become perfect. But if I have to wait for my natural death, then I do not know what will happen, because at that time the bodily functions will be disrupted, my throat will be choked up, and I do not know whether I shall be able to chant Your name. Better let me die immediately.” Arjuna questions how a person can fix his mind on Kṛṣṇa’s lotus feet at such a time.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1-2. Arjuna said: What is Brahman, what is adhyātma, what is karma, what is adhibhūta and what is adhidaiva, O Supreme Person? Who is the adhiyajṣa, and how is he known in the body? How are You to be known at the point of death by those with concentrated minds?
Commentary

In the eighth chapter, the Lord speaks about pure bhakti and yoga-miśra-bhakti, in reply to Arjuna’s questions. He also describes the two destinations of the yogīs. At the end of the previous chapter, the Lord mentioned knowledge of seven items (Brahman, adhyātma, karma, adhibhūta, adhidaiva, adhiyajṣa, and Himself, Kṛṣṇa). Wanting to know about these things, Arjuna asks questions about them in the first two verses of this chapter. Who is the ruler of yajṣa in the body (atra dehe) and how should He be known in the body at the point of death? The sentence is completed with the next line of verse 2.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1-2. Arjuna said: What is brahman, what is adhyātma, what is karma, what is adhibhūta and what is adhidaiva, O Supreme Person? Who is the adhiyajṣa, and how is he known in the body? How are You to known at the point of death by those with concentrated minds?
Commentary

In the eighth chapter, being questioned by Arjuna, Kṛṣṇa will explain the different items starting with brahman mentioned at the end of the last chapter. He will then explain two paths of bhakti: bhakti mixed with yoga and pure bhakti. Arjuna asks questions in order to understand the meaning of the seven items starting with brahman, mentioned as objects of knowledge for the person desiring liberation in the last chapter. What is that brahman? Is it the conscious paramātmā or the conscious jīva? What is adhyātma: what is it that superintends the body (ātmā)? Is it the group of senses or a group of subtle elements? What is karma? Does it refer to ordinary day to day actions, or actions prescribed by the Vedas? Arjuna addresses Kṛṣṇa as Puruṣottama in order to counteract a possible objection by Kṛṣṇa, “Since we are equals, why do you ask Me?” “Because you are the Supreme Lord, You know everything, whereas I do not.” What is adhibhūta? What is it that rules (adhi) the living entity within the body (bhūta)? Is it the products of the elements such as pots or the gross bodies of the jīva? What is adhidaivam? Is it meditation on the devatās (concerning the devatās) or the universal form (that which governs the devatās), the personification of everything in the universe? Who is adhiyajṣa? Does Indra or Viṣṇu own the sacrifice? What also is the nature of this ruler of sacrifice? Arjuna then addresses Kṛṣna as Madhusūdana, killer of the Madhu demon, letting Him understand that it will be easy for the Lord to remove all his doubts. At the time of death, because of the impossibility of concentrating the mind due to disturbance of all the senses, how are You to be known?

Bhūrijana Dāsa Gauḍīya
Commentary

Here Arjuna asks about the 6th concept ‑ the adhiyajna. Who is the adhiyajna and where does He live inside the body? And an 8th question that Arjuna puts is 'how can those engaged in devotional service can know You at the time of death?' In the next two verses Krsna quickly answers seven of the questions.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: “Understanding Krishna through proper inquiry”

Arjuna asks 8 questions
Krishna answers first 7 as follows (8.3 – 8.4): 1. ‘Brahman’ (Spirit) – Indestructible living entity 2. ‘Adhyatma’ (Controller of the body) – Eternal nature, the self (to serve the Supreme) 3. ‘Karma’ (Work/Fruitive activities) – Activity which generates a material body for the living entity 4. ‘Adhibhuta’ (The material manifestation) – Constantly changing physical world 5. ‘Adhidaiva’ (The supreme demigod) – “The universal form” which includes all demigods and their different planets 6. ‘Adhiyajna’ (The enjoyer of sacrifice) – Paramatma in every embodied being, Krishna Himself 7. Where does Adhiyajna reside? – In the heart of all
8th Question –8. How to remember Krishna at the time of death?
Answer to 8th question is the main subject of the rest of chapter
Focus of Learning

(a) Lord of sacrifice (Adhiyajna) – Can be Indra or Vishnu

Vishnu – Chief of primal demigods including Brahma and Shiva
Indra – Chief of administrative demigods
Both are worshipped by yajna
The question is “who is the actual Lord of yajna”

(b) Lord as ‘Madhusudana’ – to kill the demon of doubt, not expected to arise in the mind of a

Krishna conscious devotee (Arjuna)

(c) ‘Prayana-kale’ means – at the time of death

Crucial time when whatever we do throughout life will be tested
Indicates Arjuna’s anxiety to know the position of the Krishna conscious devotee at death
e.g. King Kulashekhar’s prayers – He prays to die immediately when healthy because it is difficult to remember Supreme Lord when bodily functions and mind is disturbed
Analogy: “Swan of my mind can enter the stem of Your Lotus feet” (study purport)

(a) Atma – according to Vedic dictionary – Refers to mind, soul, body and also senses

(b) Brahman – It can refer to the Supreme Absolute Truth or individual soul

(c) Purushottama –

Indicates Krishna to be the Supreme Person and not simply a friend
He is the Supreme authority able to give definite answers
ACTIONS THAT RESULT IN A MATERIAL HUMAN BODY (8.3 purport)

(a) Living entity and Supreme Lord (Both called Brahman) –

Living entity is called ‘Brahman’ because eternal and indestructible, therefore same in quality as Lord
But Lord is differentiated by referring to as ‘Para-Brahman’

(b) Difference between material consciousness and spiritual consciousness

Material consciousness – “trying to lord over” – results in karma (different bodies) – Such consciousness results in generating karma
Karma – It is the varied creation of material bodies by the force of material consciousness
Spiritual consciousness – to serve the Supreme

(c) Living entity is called marginal entity – Why?

Because the living entity sometimes identifies with matter
And sometimes identifies with superior nature – then, he has only one spiritual body

(d) What happens when the living entity identifies with matter –

Takes any one of 8,400,000 bodies
Basis of transmigration – karma
For elevation to heaven – performs yajna (see “Vedic Sacrificial Process” below)

(e) Krishna conscious viewpoint – Avoid such sacrifices, take direct Krishna consciousness and go

back to Godhead

(f) This verse refutes impersonal commentators who say – “Brahman takes the form of the jiva in

material world”. They misunderstand Bg. 15.7

The living entity is an eternal individual supported by two references:
Ref. Bg. 15.7: Living entity is an ‘eternal’ fragmental part and parcel of Myself
Ref. Vedic literatures – Distinguishes Brahman from Para-Brahman
Supreme Lord is Achyuta – He never falls; but jiva may fall down

(g) Vedic sacrificial process – See diagram below

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
8.2 In order to settle these estions seriatim -
Śrī Rāmānujācārya Classical
Translation
8.1 8.2 Arjuna said What are that brahman, Adhyatma and Karma which have been mentioned as what should be known by those who aspire for release from old age and death while they take refuge with the Lord? What are Adhibuta and Adhidaiva, which should be known by the aspirants for wealth? Who is Adhiyajna that is to be known by the three groups as their dying hour. In what manner are You to be known by these three groups who are self-controlled?
Śrī Abhinavagupta Classical
Translation
8.1-2 What has been introduced by the Bhagavat by saying 'They know that Brahmn etc.,' [at the end of the last chapter], the same [the Sage] decides by raising nine estions [as follows] : Kim tad Brahman etc. Adhiyajnah etc. Who and how is the adhiyajna ? Who in this body ? : 'does reside' may be supplimented.
Swami Sivananda Classical
Translation
8.2 Who and how is Adhiyajna here in this body, O destroyer of Madhu (Krishna)? And how at the time of death, art Thou to be known by the self-controlled?
Commentary

8.2 अधियज्ञः Adhiyajna? कथम् how? कः who? अत्र here? देहे in body? अस्मिन् this? मधुसूदन O Madhusudana? प्रयाणकाले at the time of death? च and? कथम् how? ज्ञेयः knowable? असि art? नियतात्मभिः by the selfcontrolled.Commentary Arjuna put seven estions to the Lord1. What is that Brahman Is it Brahman with the Upadhis (limiting adjuncts) or Brahman without them2. Is it the aggregate of the senses or individual consciousness (PratyakChaitanya) or distinct? pure consciousness3. What is Karma Is it Yajna Or? is it distinct from Yajna4. Adhibhuta is knowledge of the Bhutas. Is this the knowledge of the elements or something else5. Adhidaiva is that which is associated with the gods. Is this the meditation on the gods Or? is it the consciousness associated with the Suryamandala? etc.6. Adhiyajna is that which is associated with Yajnas or Vedic rituals. Is this the Para Brahman (Supreme Being) or any special god Is it of the same form (Tadatmyarupa) or is it entirely nondifferent (Abheda) Does it exist in the body or outside it If it exists in the body? is it the intellect (Buddhi) or distinct from it7. At the time of death? when the memory is lost and when the senses become cold (i.e.? whenthey lose their vitality) how can the man of onepointedness and of steadfast mind know the LordO Lord Madhusudana Thou art allmerciful. Thou hast killed Madhu and removed the miseries of the people. Even so Thou canst remove my difficulties and doubts very easily. This is nothing for Thee? the omniscient Lord. (This is the reason why Arjuna addresses the Lord by the name Madhusudana.)

Swami Gambhīrānanda Classical
Translation
8.2 O Madhusudana, how, and who, is the entity existing in the sacrifice here in this body? And at the time of death, how are You to be known by people of concentrated minds?
Shri Purohit Swami Classical
Translation
8.2 Who is it who rules the spirit sacrifice in many; and at the time of death how may those who have learned self-control come to the knowledge of Thee?
Related values & verses
Related values
Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Vairagya (Detachment / Dispassion)
Related verses
BG 9.16 BG 15.15 BG 18.61 SB 2.1.6 SB 2.9.33 SB 3.9.11 CC Madhya 20.153 CC Ādi 2.5 CC Madhya 22.31 Śvetāśvatara Upaniṣad 6.11Muṇḍaka Upaniṣad 3.1.1
Related lectures
Personal Guidance
Who is the lord of sacrifice, how does He live in the body, and how does the dying remember Him? — questions that touch the moment of departure.
Practical Applications
  • Take seriously the question of how to die remembering Kṛṣṇa.
  • Practice the remembrance now, while the mind is steady.
  • Don't postpone preparation for departure.
Reflection Questions
  • What would my last thought be if death came today?
  • What practice prepares for that thought?
Analogy

The dying body is like a house in which the fire on the hearth is going out, the lamps are dimming, the doors and windows beginning to shut one by one. Arjuna asks: in such a house, on such a night, who exactly is the master of the household, and how does the resident soul greet Him before the last lamp goes dark?

Stories
Bhīṣma on the bed of arrows

Granted the boon of choosing his own moment of death, Bhīṣma lay on the field of Kurukṣetra through the close of the war, waiting for uttarāyaṇa, the auspicious northward turn of the sun. With Kṛṣṇa standing before him, he spoke the Viṣṇu-sahasra-nāma and the long instructions to Yudhiṣṭhira, his mind utterly fixed.

When the time came, Bhīṣma withdrew his consciousness gathered at Kṛṣṇa's lotus feet and quit the body in full view of all. Arjuna's question in 8.2 — how is the Lord of sacrifice to be known at the time of death? — is answered in flesh and breath by his own grandfather only a few months later.

📝 My note

Source: vedabase.io

← Read full Chapter 8