श्रीभगवानुवाच | अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते | भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ||८-३||
śrībhagavānuvāca . akṣaraṃ brahma paramaṃ svabhāvo.adhyātmamucyate . bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ ||8-3||
Chapter 8 · Verse 3
Akshara Brahma Yoga
अक्षरब्रह्मयोग
In plain words
Brahman is imperishable immutable eternal selfexistent selfluminous unchanging and allpervading. It is the source root and womb of everything. In It all beings that are manifested live move and have their very being.
Translation
8.3 The Blessed Lord said The Immutable is the supreme Brahman; self-hood is said to the entity present in the individual plane. By action is meant the offerings which bring about the origin of the existence of things. 8.3 The Blessed Lord said Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action. 8.3 Aksaram means that which does not perish (na ksarati), the supreme Self. This agrees with the Upanisadic text, 'Under the mighty rule of this Immutable, O Gargi৷৷.' (Br. 3.8.9). And (the letter) Om is not accept here [as the meaning of aksara (lit. letter)], because of its being mentioned (as a letter) later on in, 'The single letter Om, which is Brahman' (13). Besides, the adjective 'supreme' is more apporpriate with regard to the absolute, immutable Brahman. By svabhava, self-hood, is meant the eixtence of that very supreme Brahman in every body as the indwelling Self. Svabhavah ucyate, self-hood is said to be, is referred to by the word; adhyatmam, the entity which, as the indwelling Self, exists in the body (atma) by making it its habitat (adhikrtya), and which in the ultimate analysis is the supreme Brahman. Visargah, the offerings, the giving away to gods of things like porridge [Caru: An oblations of rice, barley and pulse boiled-together to be offered to gods.], cake, etc.; bhuta-bhava-udbhava-karah, which bring about the origin of the existence of things; is karma-sanjnitah, meant by action. This sacrifice consisting in pouring of oblations is called action. The existence (bhava) of (moving and nonmoving) things (bhuta) is bhuta-bhava. The coming into being (udbhava) of that (existence) is bhuta-bhava-udbhavah. That which causes (karoti) this is bhuta-bhava-udbhava-karah, i.e. the originator of existing things. It is needed from this source that all bengs, moving and non-moving, originate thorugh the successive processes of railfall etc. (see 3.14-15).
Meaning
Brahman is imperishable immutable eternal selfexistent selfluminous unchanging and allpervading. It is the source root and womb of everything. In It all beings that are manifested live move and have their very being. Hence. It is Paramam the Supreme and Akshara. Its essential nature or Svabhava is Adhyatma. Brahmans dwelling in each individual body as the innermost Self (the Pratyagatma) is called Adhyatma. Yajnavalkya (a great sage of the Upanishadic period) said O Gargi Heaven and earth stand upheld in their places. The Brahmanas call this (Brahman) the Akshara (the imperishable). It is neither red nor white It is not shadow not darkness nor air not ehter without adhesion without smell without eyes without ears without speech without mind without light without breath without a mouth or door without measures having nothing within and nothing outside It. It does not consume anything nor does anyone consume It. Akshara is the Supreme Brahman only. Akshara here does not mean the holy word Om or the Avyakta (the unmanifested source of all that is in Nature). There is Laya (absorption) for Om. There is destruction for the unmanifested Nature also. Therefore Brahman is the Akshara the Imperishable the Supreme Being. Offering All virtuous work. The sacrificial act which consists of offering cooked rice cakes etc. to the gods and which causes the genesis and support of beings is called Karma. The oblations in the sacrifice assume a subtle form and reach the sphere of the sun. Through the sun there is rain and various sorts of grains vegetables and fruits crop up. The living beings (Bhutas) live and develop on account of rice and other foodstuffs. Therefore Yajnas are the cause of the genesis and support of all beings.
Word by word
अक्षरम् imperishable ब्रह्म Brahman परमम् Supreme स्वभावः (His) Nature अध्यात्मम् Selfknowledge उच्यते is called भूतभावोद्भवकरः that which causes the origin and growth of beings विसर्गः offering (to gods) कर्मसंज्ञितः is called action.