And then in the last verse some very important words are told as if in a very easy manner but extremely difficult words, and He says: “what do you come to know when you know being in the becoming and when you know the full Karma then the following is known.” As I said Sri Krishna has promised Arjuna: “I will tell you the knowledge, I will tell you the fullness of knowledge, and I will the fullness of knowledge without remainder.” Now, “without remainder”, is now in this one: the knowledge is “Being”; the full knowledge is “the becoming in Being”; and “without remainder” is all this:
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ |
prayāṇakāle ’pi ca māṁ te viduryuktacetasaḥ ||30|| (VII)
sādhibhūtādhidaivaṁ, there are two words which are used: adhibhūtā, adhidaivaṁ; he will come to know adhibhūtā, he will come to know adhidaiva; sādhiyajñaṁ: he will come to know adhiyajña.
Now if you read the last line of the previous verse and the first line of this verse you will get 6 important words:
brahma, adhyatma, karma, adhibhūtā, adhidaiva, and adhiyajña.
Six important words are told in which ‘knowledge’ is given, ‘full knowledge’ is given, and ‘knowledge without remainder’ is given: these six words. If you know these 6 words fully well, all that has to be known is known. So, Sri Krishna says that, “when you have this knowledge, then: prayāṇa–kāle ’pi ca māṁ te vidur yukta–cetasaḥ, “Those who are really settle in this knowledge even at the time of death, they remain fixed in this knowledge”.
And Sri Krishna tells us now in the next chapter that what happens to you at the end, in the last moment of your life is extremely important. But do not have the illusion that only at the last moment you should come to know them; like very often we say that at the time of going now you take the name of Rama; for Sri Krishna will explain to us that all this can happen only throughout your life you have done tapasyā: in all your actions, in all your movements, with a tremendous effort, you have been constantly engaged in the Supreme, then only prayāṇakāle, then only at the time of departure all this will happen to you, you will remember the supreme Divine in the right way; and once you know this you will meet him.
Now, the important question is these six words: brahma, adhyatma, karma, adhibhūtā, adhidaiva, and adhiyajña: these are the 6 words. As I said Sri Krishna tells them as if…very casually, easily, all the six words at one stroke.
But Arjuna now arrests Him. Therefore the 7th, 8th chapter begins with the question from Arjuna and his very question is this very one (VIII, 1):
kiṁ tad brahma, what is that Brahma? kim adhyātmam, what is this adhyātma? kiṁ karma puruṣottama, O Purushottama, kiṁ karma, what is action? adhibhūtaṁ ca kiṁ, what is adhibhūta? proktam adhidaivaṁ, what is adhidaiva? What is proktam? What is called adhidaivaṁ? kim ucyate, what is all this called?
And then next verse: adhiyajñaḥ kathaṁ ko ’tra, and what is this adhiyajña? kathaṁ ko ’tra dehe ’smin madhusūdana, and who is this adhiyajña in this body?
prayāṇakāle ca kathaṁ jñeyo ’si niyatātmabhiḥ || (VIII, 2)
“How is this to be known at the time of departure from this body? And what is the great importance of it? Why is it to be known?”
So, in 2 verses Arjuna asks all the questions which are to be asked in the world. We shall repeat once again:
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)
Now, Sri Krishna is a master of knowledge, so He answers also in 2 lines, the most important knowledge of the Bhagavad Gita. If you ask to anybody what is the greatest knowledge contained in the Bhagavad Gita: it is only these 6 terms. And Sri Krishna answers in 2 lines. Sri Krishna is interested in taking Arjuna to the realisation of all this, not giving lectures, expositions. Bhagavad Gita’s interest is: what is to be really known, and how it is to be known, how in your life it is so imbued in you that even at the time of your departure from the body you can be fixed in that knowledge. Therefore the important time is given by Sri Krishna to that process, to the Yogic process, to the methods of Yoga, and the definition of these, He just gives.
Now let us see the definition He gives in one single stroke as it were. It is like a master who know things so well, and He just says: akṣaraṁ brahma paramaṁ; brahma is akṣara; svabhāvo ’dhyātmam ucyate, what is adhyātma? svabhāva is adhyātma.
bhūtabhāvodbhavakaro visargaḥ karmasaṁjñitaḥ ||3|| (VIII)
What is Karma? bhūtabhāva, all that is becoming, that is udbhavakaro, that which is the cause of all movement; udbhava, all that is production; visargaḥ, all that is moving, that which flows…sarjati, to flow; sargaḥ visargaḥ, all that flows is Karma.
adhibhūtaṁ kṣaro bhāvaḥ, “All that is connected with kṣara, the mobile, becomes the creatures…”, adhibhūtaṁ; puruṣaś cādhidaivatam, “you want to know what is adhidaiva?” The answer is ‘Purusha’.
adhiyajño ’ham evā, what is adhiyajña? It is Myself.
adhiyajño ’ham evātra dehe dehabhṛtāṁ vara || (VIII, 4)
vara means: ‘O, my most beloved’, one who is most favoured; vara means: one who is most favoured. “O, My most favoured friend”, your question is answered very simply, in 2 lines; akṣaraṁ brahma paramaṁ: “What which is immobile is Brahma”. All that is Swabhava is adhyātma; all that is a movement which produces all that flows is Karma. All that becomes out of the flow, adhibhūtaṁ, bhūtaṁ means: ‘That which becomes’; that which becomes is adhibhūta; adhidaivatam is Purusha; and adhiyajña is Myself.