Comment: Divine eyes, divya cakṣū could be with God’s grace.
Quite true, that without the grace…that is why Krishna says: you are priyamāṇa you are now taking delight in Me, therefore I am telling you, and then I am giving to you these divine eyes. That entire vision is regarded as the climax of the Bhagavad Gita; the highest vision of the Supreme, which you can see that patrākṣa, not by anumāna, not by inference, but ākṣa, patrākṣa, before your very eyes.
So now, what more remains to be known? So now ‘without remainder’ everything is told. This is why Sri Krishna fulfils His promise: “I will tell you jñāna vijñāna vistareṇa aviśeṣeṇa, I will tell you without remainder”, and once you read this in the twelfth chapter, Sri Krishna says that when you attain to it, you combine in yourself Works, Knowledge, Devotion. And there is the crowning, and what is the crowning of your experience? Crowning of your experience is that mama bhaktaḥ priyaḥ. The crowning experience is that ‘you are my devotee who is beloved of Me’. This is the knowledge. Apart from your being Bhakta you should know also that: what is the supreme condition of your being that you can have on this earth. You may know brahma, you may know adhyātma, you may know karma, you may know everything: all the six terms you may know. But the most important thing still remains for you and that is to become mama bhaktaḥ priyaḥ. When you reach this condition, when you become My beloved Bhakta, devotee: that is the climax. In that, all that has to be done, all that has to be accomplished, and which is explained in the last 6 chapters, the highest accomplishment when you become bhaktaḥ priyaḥ, then what is to be accomplished, that is explained in the last 6 chapters, that we shall come to later on. Our present purpose was to go rapidly over the 6 chapters so that we know what is it that we are dealing with is. Unless we mark out all this very often people who read very quickly, they feel that same thing is told again and again.
Now, let us go back to chapter n°8.
It starts with the question of Arjuna on these 6 terms which are very difficult terms:
kiṁ tad brahma kim adhyātmam kiṁ karma puruṣottama |
adhibhūtaṁ ca kiṁ proktam adhidaivaṁ kim ucyate ||1|| (VIII)
adhiyajñaḥ kathaṁ ko ’tra dehe ’sminmadhusūdana |
prayāṇakāle ca kathaṁ jñeyo ’si niyatātmabhiḥ ||2|| (VIII)
He says: “O Purushottama, kiṁ tad brahma, what is that brahma? kim adhyātmam, what is this Adhyatma? kiṁ karma, what is this Karma? adhibhūtaṁ ca kiṁ, what is adhibhūta? adhidaivaṁ proktam kim ucyate, what is this adhidaiva? And adhiyajñaḥ kathaṁ, and how is this adhiyajñaḥ? ko ’tra, who is adhiyajñaḥ, dehe ’smi, who is adhiyajñaḥ in this very body of madhusūdana? prayāṇakāle ca kathaṁ jñeyo ’si, how to know you at the time of the departure from the body? How is He known, niyatātmabhiḥ, those who are doing Yoga all the times and those who have controlled themselves, how do they come to know You at the time of the departure?”
Now, Sri Krishna as I told you rapidly answers, giving only synonyms, and He says (VIII, 3): akṣaraṁ brahma paramaṁ, the immobile is parama brahma; svabhāvo ’dhyātmam ucyate: svabhāva and adhyātma is the same; bhūta–bhāvodbhava–karo visargaḥ karma–saṁjñitaḥ; karma saṁjñitaḥ, karma is signified, by what? visargaḥ, by flow, flow, which? udbhavakaro, which produces bhūta bhāva. All the products which you see, which are created, which ultimately result in bhūta bhāva, all the productions result from visarga, from the flow: that visarga is Karma.
(VIII, 4) adhibhūtaṁ kṣaro bhāvaḥ, ultimately the products which are the creatures, they are all kṣaro bhāvaḥ; ādhidaivatam puruṣaḥ, Purusha is called adhidaivata, and Me, Myself is adhiyajñaḥ.
adhiyajño ’ham evātra dehe dehabhṛtāṁ vara ||
“O my beloved, one who is in the body seated, who is adhiyajña, is Myself.”