Bhagavad Gita
At the conclusion of the seventh chapter, Krishna said that those who take refuge in Me and strive to be free from old age and death, they know Brahman, they know the entire field of spirituality, and they know the entirety of action. Not only this, those who know Me along with Adhibhuta, Adhidaiva, and Adhiyajna in this body, such united souls know Me even at the time of departure.
Hearing all this knowledge spoken by Krishna, Arjuna expressed his lack of understanding and asked: O Purushottama, what is Brahman? What is Adhyatma?
What is Karma? Please tell me. Again, Arjuna asked—what is Adhibhuta? What is Adhidaiva? And what is Adhiyajna? Please explain these to me as well.
Now, in this eighth chapter, Krishna answers all of Arjuna’s questions one by one.
In answer to the first question, Krishna says: Aksharam Brahma Paramam—that which is beyond decay, which never perishes, that alone is Brahman.
Now see, this definition of Brahman is very short—Aksharam Brahma. But it raises a question within us—where is that Brahman which never gets destroyed?
In this world, whatever we see is perishable. Everything is destroyed—some things quickly, some slowly—but everything perishes.
So through this small definition, Krishna is indicating that whatever forms and shapes we perceive through our senses are not Brahman. All forms arise and dissolve. But behind these forms, there is an indescribable reality which neither appears nor perishes.
That reality is formless, shapeless. We have called it soul, Supreme Soul, energy—many names have been given. Since it has the nature of expansion, it is also called Brahman.
The word “Brahman” comes from the root “Brih,” meaning to expand. Even modern science says the universe is expanding, but ancient Indian wisdom already knew this.
Thus, Brahman is unborn and indestructible.
Now the second question.
When Arjuna asked what Adhyatma is, Krishna said: Swabhava Adhyatma Uchchyate—one’s own nature is Adhyatma.
This is surprising, because such a deep concept is defined in just one word.
So we must understand “Swabhava.”
“Swabhava” is made of two words—“Swa” meaning self, and “Bhava” meaning being.
So Swabhava means “being in oneself.”
When a person says “I am,” that feeling of “am-ness” is not the body—it is being.
That “being” is the soul.
So, being established in oneself is Swabhava, and that itself is Adhyatma.
Adhyatma also means “to be in the Self.”
Thus, Adhyatma is not reading scriptures—it is being established in one’s true nature.
If we are living in body-consciousness, that is not Adhyatma.
Adhyatma means living in the awareness “I am the Self.”
Now the third question.
Arjuna asked—what is Karma?
Krishna says: Bhuta-bhava-udbhava-karo visargah karma sangnitah.
This is a very deep and unique definition.
Let us understand each word:
“Bhuta” means the body
“Bhava” means being
“Bhuta-bhava” means being in the body
“Udbhava” means causing to arise
“Visarga” means abandonment
So the meaning becomes: the abandonment of one’s true nature that causes identification with the body—that is Karma.
In simple words, when a person forgets their true nature (the Self), body-consciousness arises.
Then whatever actions are performed in that state become Karma.
Because the sense of doership arises—“I am doing.”
If there is no doership, actions remain just actions.
If doership is present, action becomes Karma and produces results.
Thus, forgetting the Self and acting with ego—that is Karma.
Now the fourth question.
What is Adhibhuta?
Krishna says: Adhibhutam ksharo bhavah—that which is perishable is Adhibhuta.
Everything material is perishable. Matter can be divided, has limits, and is created—therefore it is destroyed.
In contrast, Brahman is indivisible, limitless, and uncreated—hence indestructible.
Now the fifth question.
What is Adhidaiva?
Krishna says: Purusha cha Adhidaivatam—the Purusha (conscious being) is Adhidaiva.
Purusha means the conscious presence residing in the body.
This conscious being has two states:
When close to the Self → awakened
When close to matter → unawakened
Thus, it can move upward (toward the Self) or downward (toward matter).
Krishna repeatedly says—come closer to Me—meaning move toward the Self.
Now the sixth question.
What is Adhiyajna?
Krishna says: Adhiyajno aham eva atra dehe—I Myself am Adhiyajna in this body.
To understand this, imagine:
Outer circle → body (Adhibhuta)
Inner circle → conscious being (Adhidaiva)
Center point → pure Self (Adhiyajna)
That central point, pure consciousness, is what Krishna calls Himself.
Now the seventh question.
How is the Divine known at the time of death?
Krishna says: whoever remembers Me at the time of death attains Me.
But what is this “remembering”?
Is it just chanting a name? Or recalling like we remember relatives? Or repeating a mantra?
No.
That kind of remembrance is useful for beginners.
For an evolved being, remembrance means:
Complete acceptance of existence
Complete surrender to the Divine
Accept everything—good and bad—as it is.
Merge one’s will with the Divine will.
This deep acceptance and surrender is true remembrance.
If this remembrance is practiced throughout life, then at the time of death, it naturally arises.
And that leads one toward the Divine state.
Otherwise, merely chanting will not lead to liberation.
Therefore, remembrance must be lived throughout life.
Krishna also gives methods:
Surrender mind and intellect
Practice continuously
Focus the mind
Control senses
Meditate with awareness
Through such practice, one becomes free from rebirth.
Thus, this seventh question shows:
Remembrance is not ordinary—it is deep surrender
Only such remembrance leads to liberation