The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this. (8.05)
Remembering whatever object one leaves the body at the end of life, one attains that object, O Arjuna, because of the constant thought of that object (one remembers that object at the end of life and achieves it). (8.06)
Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are fixed on Me. (8.07)
By contemplating on Me with an unwavering mind, disciplined by the practice of meditation, one attains the Supreme divine spirit, O Arjuna. (8.08)
The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality; (8.09)
At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit. (See also 4.29, 5.27, and 6.13) (8.10)
I shall briefly explain to you (the process to attain) that goal which the knowers of the Vedas call the imperishable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)
Controlling all the (nine) doors of the body, the abode of consciousness; focusing the mind on the heart and Prana in the cerebrum, and engaged in yogic practice; (8.12)
One who leaves the body while meditating on Brahman and uttering OM, the sacred monosyllable sound of Brahman, attains the Supreme goal. (8.13)
I am easily attainable, O Arjuna, by that ever steadfast yogi who always thinks of Me and whose mind does not go elsewhere. (8.14)
After attaining Me the great souls do not incur rebirth, the impermanent home of misery, because they have attained the highest perfection. (8.15)
The dwellers of all the worlds including the world of Brahmaa, the creator, are subject to (the miseries of) repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)
Those who know that the day of Brahmaa lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night. (8.17)
All manifestations come out of the unmanifest state or Prakriti at the arrival of Brahmaa's day, and they again merge into the same Prakriti at the coming of Brahmaa's night. (8.18)
The same multitude of beings come into existence again and again at the arrival of the day of Brahmaa, and they are annihilated, inevitably, at the arrival of Brahmaa's night. (8.19)
There is another eternal unmanifest state higher than (both Purusha and) Prakriti that does not perish when all beings perish. (8.20)
This unmanifest state is called the imperishable or Brahman. This is said to be the ultimate goal. Those who reach My Supreme abode do not return (or take rebirth). (8.21)
This Supreme abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which all this universe is pervaded. (See also 9.04 and 11.55) (8.22)
Chapter 9: Supreme Knowledge and the Big Mystery
This entire universe is pervaded by Me, the unmanifest Brahman. All beings depend on (or remain in) Me (like a chain depends on gold). I do not depend on them. (See also 7.12) (9.04) ( From a Dvaitic or dualistic view point, waves depend on the ocean, the ocean does not depend on the waves. But, from a Advaitic or non-dualistic point of view, as stated in verse 9.05 below, the question of wave abiding in the ocean or the ocean abiding in the wave does not arise, because there is no wave or ocean. It is water only. Similarly, everything is a manifestation of Brahman only. (Gita 7.19))
And yet beings, in reality, do not remain in Me. Look at the power of My divine mystery. Though the sustainer and creator of all beings, I do not remain in them. (In reality, the chain does not depend on gold; the chain is nothing but gold. Also, matter and energy are different as well as non-different). (9.05)
Consider that all beings remain in Me (without any contact or without producing any effect) as the mighty wind, moving everywhere, eternally remains in space. (9.06)
All beings merge into My Prakriti at the end of a Kalpa (or a cycle of 4.32 billion years), O Arjuna, and I create (or manifest) them again at the beginning of the next Kalpa. (9.07)
Using My Prakriti I create, again and again, the entire multitude of beings that are helpless, being under the control of (the Gunas of) Prakriti. (9.08)
These acts of creation do not bind Me, O Arjuna, because I remain indifferent and unattached to those acts. (9.09)
The Prakriti or nature, under My supervision, creates all animate and inanimate objects; and thus the creation keeps on going, O Arjuna. (See also 14.03) (9.10)
The ignorant ones, not knowing My supreme natures as the great Lord of all beings, disregard Me when I assume human form. (9.11)
The ignorant persons having false hopes, false actions, and false knowledge, possess the delusive (or Taamasika) qualities (See 16.04-18) of fiends and demons. (9.12)
But great souls, O Arjuna, who possess divine qualities (See 16.01-03) know Me as the (material and efficient) cause of creation and imperishable, and worship Me single-mindedly. (9.13)
Persons of firm resolve worship Me with ever steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me. (9.14)
Some worship Me by knowledge sacrifice. Others worship the infinite as the one in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)
I am the ritual, I am the Yajna, I am the offering, I am the herb, I am the mantra, I am the Ghee, I am the fire, and I am the oblation. (See also 4.24) (9.16)
I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the purifier, the sacred syllable OM, and also the Rig, the Yajur, and the Sama Vedas. (9.17)
I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the imperishable seed. (See also 7.10 and 10.39) (9.18)
I give heat, I send as well as withhold the rain, I am immortality as well as death, I am also both the Sat and the Asat, O Arjuna. (Brahman is everything, See also 13.12) (9.19)
The knowers of the three Vedas and the drinkers of the juice of Soma (or devotion), whose sins are cleansed, worship Me by Yajna for gaining heaven. As a result of their good Karma they go to heaven and enjoy celestial sense pleasures. (9.20)
Having enjoyed the wide world of heavenly sense pleasures they return to the mortal world upon exhaustion of their good Karma (or Punya). Thus following the injunctions of three Vedas, the fruitive workers take repeated birth and death. (See also 8.25) (9.21)
To those ever steadfast devotees, who always remember or worship Me with single-minded contemplation, I personally take responsibility for their welfare. (9.22)
O Arjuna, even those devotees who worship demigods with faith, they too worship Me, but in an improper way. (9.23)
Because I alone am the enjoyer of all Yajna, and the Lord. But, people do not know My true transcendental nature. Therefore, they fall (into the repeated cycles of birth and death). (9.24)
Worshippers of the demigods go to the demigods, the worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, but My devotees come to Me (and are not born again). (See also 8.16) (9.25)
Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and eat the offering of devotion by the pure-hearted. (9.26)
O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (See also 12.10, 18.46) (9.27)
By this attitude of complete renunciation (or Samnyasa-yoga) you shall be freed from the bondage, good and bad, of Karma. You shall be liberated, and come to Me. (9.28)
The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with devotion, they are with Me and I am also with them. (See also 7.18) (9.29)
Even if the most sinful person resolves to worship Me with single-minded loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30)
Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee never falls down. (9.31)
Anybody, including women, merchants, laborers, and the evil-minded can attain the supreme goal by just surrendering unto My will (with loving devotion), O Arjuna. (See also 18.66) (9.32)
Then, it should be very easy for the holy Braahmanas and devout royal sages (to attain the Supreme state). Therefore, having obtained this joyless and transient human life, one should always remember Me with loving devotion. (9.33)
Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me, and setting Me as the supreme goal and sole refuge, you shall certainly realize (or come to) Me. (9.34) Chapter 13: Creation and the Creator
The Supreme Lord said: O Arjuna, this body (the miniature universe) may be called the field or creation. One who knows the creation is called the creator by the seers of truth. (13.01)
Know Me to be the creator of all creation, O Arjuna. The true understanding of both the creator and the creation is considered by Me to be the transcendental or metaphysical knowledge. (13.02)
What the creation is, what it is like, what its transformations are, where the source is, who that creator is, and what His powers are, hear all these from Me in brief. (13.03)
The sages have described Him in many ways, in various Vedic hymns, and also in the conclusive and convincing verses of the Brahmasutra. (13.04)
The five basic elements, the "I" consciousness or ego, the intellect, the unmanifest Prakriti, the ten senses, the mind, and the five sense objects; (See also 7.04) (13.05)
Desire, hatred, pleasure, pain, the physical body, consciousness, and resolve. Thus the field (the creation or body) has been briefly described with its transformations. (13.06)
Humility, modesty, nonviolence, forbearance, honesty, service to guru, purity (of thought, word, and deed), steadfastness, self-control; and (13.07)
Aversion towards sense objects, absence of ego, constant reflection on the agony and suffering inherent in birth, old age, disease, and death. (13.08)
Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment of the desirable and the undesirable; and (13.09)
Unswerving devotion to Me by the yoga of exclusivity, love for solitude, distaste for social gossips; and (13.10)
Steadfastness in knowledge of the Supreme Spirit, and the perception of (the omnipresent God as) the object of true knowledge is called knowledge; what is contrary to this is ignorance. (13.11) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. He is very near as well as far away. (13.15)
Undivided, yet appears as if divided in beings; He, the object of knowledge, is the creator, sustainer, and destroyer of (all) beings. (13.16)
The light of all lights, He is said to be beyond darkness. He is the knowledge, the object of knowledge, and seated in the hearts of all beings, He is to be realized by the knowledge. (13.17)
