यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये।।8.11।।
।।8.11।।वेदवेत्ता लोग जिसको अक्षर कहते हैं वीतराग यति जिसको प्राप्त करते हैं और साधक जिसकी प्राप्तिकी इच्छा करते हुए ब्रह्मचर्यका पालन करते हैं वह पद मैं तेरे लिये संक्षेपसे कहूँगा।
।।8.11।। वेद के जानने वाले विद्वान जिसे अक्षर कहते हैं रागरहित यत्नशील पुरुष जिसमें प्रवेश करते हैं जिसकी इच्छा से (साधक गण) ब्रह्मचर्य का पालन करते हैं उस पद (लक्ष्य) को मैं तुम्हें संक्षेप में कहूँगा।।
।।8.11।। व्याख्या -- [सातवें अध्यायके उनतीसवें श्लोकमें जो निर्गुणनिराकार परमात्माका वर्णन हुआ था उसीको यहाँ ग्यारहवें बारहवें और तेरहवें श्लोकमें विस्तारसे कहा गया है।]यदक्षरं वेदविदो वदन्ति -- वेदोंको जाननेवाले पुरुष जिसको अक्षरनिर्गुणनिराकार कहते हैं जिसका कभी नाश नहीं होता जो सदासर्वदा एकरूप एकरस रहता है और जिसको इसी अध्यायके तीसरे श्लोकमें अक्षरं ब्रह्म परमम् कहा गया है उसी निर्गुणनिराकार तत्त्वका यहाँ अक्षर नामसे वर्णन हुआ है।विशन्ति यद्यतयो वीतरागाः -- जिनके अन्तःकरणमें रागका अत्यन्त अभाव हो गया है अतः जिनका अन्तःकरण महान् निर्मल है और जिनके हृदयमें सर्वोपरि अद्वितीय परम तत्त्वको पानेकी उत्कट लगन लगी है ऐसे प्रयत्नशील यति महापुरुष उस तत्त्वमें प्रवेश करते हैं -- उसको प्राप्त करते हैं।यदिच्छन्तो ब्रह्मचर्यं चरन्ति -- जिनका उद्देश्य केवल परमात्मतत्त्वकी प्राप्तिका है परमात्मप्राप्तिके सिवाय जिनका और कोई ध्येय है ही नहीं और जो परमात्मप्राप्तिकी इच्छा रखकर ब्रह्मचर्यका पालन करते हैं सम्पूर्ण इन्द्रियोंका संयम करते हैं अर्थात् किसी भी विषयका भोगबुद्धिसे सेवन नहीं करते।तत्ते पदं संग्रहेण प्रवक्ष्ये -- जो सम्पूर्ण साधनोंका आखिरी फल है उस पदको अर्थात् तत्त्वको मैं तेरे लिये संक्षेपसे और अच्छी तरहसे कहूँगा। संक्षेपसे कहनेका तात्पर्य है कि शास्त्रोंमें जिस तत्त्वको सर्वोपरि विलक्षण बताया गया है हरेक आदमी उसको प्राप्त नहीं कर सकता -- ऐसी जिसकी महिमा बतायी गयी है वह पद (तत्त्व) किस तरहसे प्राप्त होता है -- इस बातको मैं कहूँगा। अच्छी तरहसे कहनेका तात्पर्य है कि ब्रह्मकी,उपासना करनेवाले जिस तरहसे उस ब्रह्मको प्राप्त हो जाते हैं उसको मैं अच्छी तरहसे कहूँगा। सम्बन्ध -- अन्तकालमें उस निर्गुणनिराकार तत्त्वकी प्राप्तिकी फलसहित विधि बतानेके लिये आगेके दो श्लोक कहते हैं।
।।8.11।। इस श्लोक में जो कि एक प्रसिद्ध उपनिषद् के मन्त्र का स्मरण कराता है भगवान् श्रीकृष्ण लक्ष्य की स्तुति करते हुए वचन देते हैं कि वे अगले श्लोकों में पूर्णत्व के परम लक्ष्य तथा तत्प्राप्ति के उपायों का वर्णन करेंगे।ध्यानसाधना में पूर्ण सफलता प्राप्त करने के लिए मन की योग्यता अत्यावश्यक होती है। इस योग्यता के सम्पादन के लिए प्रायः सभी उपनिषदों में प्रणवोपासना (ओंकारोपासना) का अनेक स्थानों पर उपदेश दिया गया है। पौराणिक युग से इस उपासना का स्थान श्रद्धाभक्तिपूर्वक किये जाने वाले ईश्वर के साकार रूप या अवतारों के ध्यान पूजा आदि ने ले लिया है। इस प्रकार के ध्यान का प्रयोजन और उपयोगिता वही है जो वैदिक उपासनाओं की है।यहाँ साधक को अनेक प्रकार के प्रतिबन्धों की सूचनाओं और आवश्यक सावधानियों का निर्देश दिया गया है जिससे उसकी आध्यात्मिक तीर्थयात्रा अधिक सरल और आनन्दप्रद हो सके। साधारणतः जिन विघ्नों की शिकायत साधक करते हैं वे सब विघ्न अनात्म उपाधियों से हुए तादात्म्य के कारण ही आते हैं। इन उपाधियों के तादात्म्य से मन को परावृत्त करने में वह स्वयं को असमर्थ पाता है। आत्मोन्नति के शास्त्र के रूप में वेदान्त के लिए आवश्यक है कि यह साधक को ध्यान की विधि बताने के साथसाथ सम्भावित विघ्नों का भी संकेत देकर उनसे सुरक्षित रहने के उपायों का भी वर्णन करे। यदि साधक को इनका सम्पूर्ण ज्ञान हो तो शीघ्र ही वह अपनी सुरक्षा कर सकता है। यह श्लोक यह इंगित करता है कि आत्मसंयम और वैराग्य के द्वारा किस प्रकार इस मार्ग पर सुखपूर्वक अग्रसर हुआ जा सकता है।इसी अध्याय में ब्रह्म की लाक्षणिक परिभाषा देते हुए उसे अक्षर कहा गया था। भगवान् श्रीकृष्ण विशेष बल देकर कहते हैं कि जो वीतराग यति हैं वे ब्रह्मचर्य का पालन करते हुए इसी अक्षर ब्रह्म में प्रवेश करते हैं।वीतरागा सम्पूर्ण गीता संन्यास का गीत हैं परन्तु यह मन्दबुद्धि पुरुष का अरचनात्मक संन्यास नहीं वरन् विवेक जनित वैराग्य है जो सर्वत्र एवं समस्त प्रगति और विकास का अग्रदूत है कामनाओं का संन्यास बुद्धि की स्वाभाविक परिपक्वता का फल है मन की प्रवृत्तियों का दमन नहीं। नईनई खिली हुई कलियाँ कुछ समय पश्चात् अपनी कोमलसुन्दर पंखुड़ियों के परिधान को त्यागकर शोभनीयता का संन्यास व्यक्त करके नग्नावस्था में खड़ी रहती हैं। परन्तु प्रकृति में यह तभी होता है जब फूलों पर सेचन क्रिया सम्पन्न होकर फल सृजन की क्रिया प्रारम्भ हो गई हो। इन फूलों पर दृष्टिपात करने वाले एक सामान्य पुरुष की दृष्टि से पंखुड़ियों का इस प्रकार बिखर जाना फूल का महान त्याग अथवा संन्यास हो सकता है किन्तु एक कृषक जानता है कि फूलों का यह त्याग उन्हें सद्यः प्राप्त परिपक्वता का परिणाम है जिसके कारण ये सुन्दर पंखुड़ियाँ स्वतः ही बिखर गई हैं।इसी प्रकार भारत के आध्यात्मिक ज्ञान के अन्तर्गत निःसन्देह ही संन्यास अथवा वैराग्य की आवश्यकता पर बल दिया गया है परन्तु उसका अर्थ उदास और विषादपूर्ण आत्मत्याग अथवा स्वयं को दण्डित करना नहीं है। किन्हींकिन्हीं धर्मों में अवश्य ही इस प्रकार के त्याग का प्रचार एवं अभ्यास किया जाता है। उपनिषदों के ऋषियों ने सदा सम्यक् विवेक जनित वैराग्य का ही उपदेश दिया है तथा उसका आग्रह किया है। इसलिए वीतरागाः शब्द से उन साधकों को समझना चाहिए जो विषयों की तुच्छता एवं जीवन के परम लक्ष्य की श्रेष्ठता समझकर विषयासक्ति से सर्वथा मुक्त हो गये हैं।यह भी सर्वविदित तथ्य है कि इच्छाओं की संख्या जितनी अधिक होगी मन में विक्षेप भी उतना ही अधिक होगा। विक्षेपों की अधिकता का अर्थ मानसिक क्षमता की न्यूनता है। साधक की ध्यान में सफलता मन की शक्ति पर निर्भर करती है और मनः शान्ति ही वह धन है जिसके द्वारा इस यात्रा की कठिनाइयाँ और कष्ट कम हो सकते हैं। अतः एक नियम के रूप में कहा जा सकता है कि ज्ञान मार्ग में उन पुरुषों को सफलता का अधिक अवसर है जिनमें कामनाओं की संख्या न्यूनतम है।उपासना का क्रम तथा फल बताने के लिए भगवान् कहते हैं --
8.11 I shall speak to you briefly of that immutable Goal which the knowers of the Vedas declare, into which enter the deligent ones free from attachment, and aspiring for which people practise celibacy.
8.11 That which is declared Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that desiring which celibacy is practised that goal I will declare to thee in brief.
8.11. That Unchanging One which the Veda-knowers speak of; Which the passion-free ascetics enter into; seeking Which they practise celibacy (or spiritual life); that Goal together with means [to reach It] I shall tell you.
8.11 यत् which? अक्षरम् imperishable? वेदविदः knowers of the Vedas? वदन्ति declare? विशन्ति enter? यत् which? यतयः the selfcontrolled (ascetics or Sannyasins)? वीतरागाः freed from attachment? यत् which? इच्छन्तः desiring? ब्रह्मचर्यम् celibacy? चरन्ति practise? तत् that? ते to thee? पदम् goal? संग्रहेण in brief? प्रवक्ष्ये (I) will declare.Commentary The Supreme Being which is symbolised by the sacred monosyllable Om or the Pranava is the highest step or the supreme goal of man.The same ideas are expressed in the Kathopanishad. Yama (the God of Death) said to Nachiketas? The goal which all the Vedas speak of? which all penances proclaim and wishing for which they lead the life of celibacy? that goal (world) I will briefly tell thee. It is Om. Satyakama the son of Sibi estioned Pippalada? O Bhagavan? if some one among men meditates here until death on the syllable Om? what world does he obtain by that Pippalada replied? O Satyakama? the syllable Om is indeed the higher and the lower Brahman. He who meditates on the higher Purusha with this syllable Om of three Matras (units) is led up by the Samaverses to the Brahmaloka or the world of Brahma. (Prasnopanishad)Pranava or Om is considered either as an expression of the Supreme Self or Its symbol like anidol (Pratika). It serves persons of dull and middling intellects as a means for realising the Supreme Self.Chant Om three times at the commencement of your meditation you will find concentration of mind easier.
8.11 Pravaksye, I shall speak; te, to you; samgrahena, briefly; tat, of that; which is called the aksaram, immutable-that whch does not get exhausted, which is indestructible; padam, Goal to be reached; yat, which; veda-vidah, the knowers of the Vedas, the knowers of the purport of the Vedas; vedanti, declare, speak of It as opposed to all alifications-It is neither gross nor minute (Br. 3.8.8) etc.-, in accordance with the Upanisadic text, O Gargi, the knowers of Brahman say this Immutable (Brahman) is that (ibid); and further, yat, into which, after the attainment of complete realization; visanti, enter; yatayah, the diligent ones, the monks; who have become vita-ragah, free from attachment; and icchantah, aspiring to know (-to know being supplied to complete the sense-); yat, which Immutable; people caranti, practise; brahmacaryam, celibacy-at the teachers house. Commencing with, O venerable sir, which world does he really win thery who, among men, intently meditates on Om in that wonerful way till death? To him he said, O Satyakama, this very Brahman that is (known as) the inferior and superior is but this Om (pr.5.1-2), it has been stated, Again, anyone who meditates on the supreme Purusa with the help of this very syllable Om, as possessed of three letters,৷৷.he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama-mantras, (op.cit.5) etc. Again, beginning with (Tell me of that thing which you see as) different from virtue, different from vice, it has been stated, I tell you briefly of that goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for which people practise Brahmacarya: it is this, viz Om (Ka.1.2.14-15), etc. In the above otations, Om which is going to be spoken of is presented as a name of this supreme Brahman, and also as Its symbol like an image. This has been done as a means to meditation on it (Om) for the attainment of the supreme Brahman by poeple of low and mediocre intellect, in as much as this leads to Liberation in course of time. Here also that very meditation on Om in the manner stated above-which is the means of attaining the supreme Brahman introduced in, (He who meditates on) the Omniscient, the Ancient, and in, (I shall speak to you birefly of that immutable Goal) which the knowers of the Vedas declare, and which (meditation) leads to Liberation in due course [Realization of Brahman leads to immediate Liberation (sadyomukti, whereas meditation (contemplation, upasana) leads to gradual Liberation (krama-mukti).-Tr.]-has to be spoken of along with adherence to yoga as also whatever is connected directly or indirectly with it. For this purpose the following text is begun:
8.11 Yad aksaram etc. A means is called sangraha because by using this, the end is grasped i.e., determined. That Goal, together with means I shall tell you : Let me tell you now the means for [your] constant practice.
8.11 I shall show you briefly that goal which the knowers of the Veda call the imperishable, i.e., as endowed with attributes like non-grossness etc., - that imperishable which the ascetics freed from passion enter; that imperishable desiring to attain which men practise continence. What is attained by the mind as its goal is called pada. I shall tell you briefly My essential nature which is beyond all description and which is explained in the whole of Vedanta and which is to be meditated upon. Such is the meaning.
“Just by your mentioning that the yogi should concentrate the prana at the ajna cakra, I cannot understand this yoga. What is the manner of doing this yoga? What should be chanted? Upon what should one meditate? What is to be obtained by this yoga? Briefly you should tell me.” Krishna speaks three verses to answer him. Please listen as I describe what will be factually attained (padam) along with the method of attainment (sangrahena), that brahman which the knowers of the Veda call om (aksara), which the sannaysis attain.
Lord Krishna speaks this verse with a view to instruct how the preceding practice is based on the sacred syllable OM which is the personal, transcendental sound vibration of the Supreme Lord. The utilisation of the sacred OM mantra is a more direct means than the mere practice of directing the life force to the proper place in the physical body. The word aksaram means imperishable. The imperishable condition that adepts of Vedic scriptures describe as in the Brihadaranya Upanisad III.VIII.IX which states: Under the mighty control of this imperishable the sun and the moon are held coursing in their positions. Which aspirants is Lord Krishna referring to? Those aspirants who are striving, who have eradicated all desires, who have dedicated themselves to celibacy and the abstinent life with their spiritual preceptor. These aspirants are qualified to attain the ultimate goal. Lord Krishna speaks the word sangrahena or in summary meaning He will explain these things in brief revealing how to attain them.
The ultimate goal to be attained is explained by Lord Krishna in this verse. Since the aspirants attain that consciousness it is known as padam or state and once that state is reached it is designated by the word visanti meaning to enter. The Narada Purana states: That the ultimate goal to be attained is Lord Krishna is confirmed in the Vedic scriptures. Since that consciousness is achieved by the ascetics, it is known as padam. Now begins the summation. Brahmacarya or voluntary celibacy for spiritual purposes denotes attuning ones consciousness in full devotion to the Supreme Lord excluding everything else.
Now Lord Krishna explains the other padam or state which is for those aspirants who wish for atma-tattva or realisation of the soul and the secure and permanent destination of moksa or liberation from material existence. This state is aksaram or imperishable. In the Brihadaranya Upanisad V.VIII.VIII beginning sahovacha-itad vai tad explains that this state is not material. It is that which the ascetics of the worlds attempt to gain access to. It is that ardent longing for which men strictly follow the vow of brahmacaryam or voluntary celibacy. Padam is that which one mentally proceeds to achieve the goal of their endeavours. Padyate is non- different from gamyate meaning that which is followed being the method adopted by the mind. The purport is that Lord Krishna is giving a brief description of the methodology by which an aspirant for atma-tattva and moksa must meditate on Him to achieve the ultimate goal they have envisioned. Meditation upon Lord Krishna in His aspect of aksaram or imperishable is described in the Brihadaranya Upanisad V.VIII.VIII-XI.
Now Lord Krishna explains the other padam or state which is for those aspirants who wish for atma-tattva or realisation of the soul and the secure and permanent destination of moksa or liberation from material existence. This state is aksaram or imperishable. In the Brihadaranya Upanisad V.VIII.VIII beginning sahovacha-itad vai tad explains that this state is not material. It is that which the ascetics of the worlds attempt to gain access to. It is that ardent longing for which men strictly follow the vow of brahmacaryam or voluntary celibacy. Padam is that which one mentally proceeds to achieve the goal of their endeavours. Padyate is non- different from gamyate meaning that which is followed being the method adopted by the mind. The purport is that Lord Krishna is giving a brief description of the methodology by which an aspirant for atma-tattva and moksa must meditate on Him to achieve the ultimate goal they have envisioned. Meditation upon Lord Krishna in His aspect of aksaram or imperishable is described in the Brihadaranya Upanisad V.VIII.VIII-XI.
Yadaksharam vedavido vadantiVishanti yadyatayo veetaraagaah; Yadicchanto brahmacharyam charantiTatte padam samgrahena pravakshye.
yat—which; akṣharam—Imperishable; veda-vidaḥ—scholars of the Vedas; vadanti—describe; viśhanti—enter; yat—which; yatayaḥ—great ascetics; vīta-rāgāḥ—free from attachment; yat—which; ichchhantaḥ—desiring; brahmacharyam—celibacy; charanti—practice; tat—that; te—to you; padam—goal; saṅgraheṇa—briefly; pravakṣhye—I shall explain
