Bhagavad Gita Chapter 8 Verse 1
भगवद् गीता अध्याय 8 श्लोक 1

अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते।।8.1।।



हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 8.1)
।।8.1 -- 8.2।।अर्जुन बोले -- हे पुरुषोत्तम वह ब्रह्म क्या है अध्यात्म क्या है कर्म क्या है अधिभूत किसको कहा गया है और अधिदैव किसको कहा जाता है यहाँ अधियज्ञ कौन है और वह इस देहमें कैसे है हे मधूसूदन नियतात्मा मनुष्यके द्वारा अन्तकालमें आप कैसे जाननेमें आते हैं


Rudra Vaishnava Sampradaya - Commentary

Those whose minds are devoted to and fixed upon  the  Supreme  Lord  Krishna
alone realise the brahman or spiritual substratum pervading  all  existence,
karma  or  the  reactions  to  performed  actions,  adhibhutas  or  material
substratum, etc which were all briefly explained  in  the  previous  chapter
will be fully delineated in this chapter.  Arjuna desired to comprehend  the
true nature of the brahman, adhidaivas relating to the  demigods,  adhiyatma
relating to the  eternal  soul  within  embodied  beings,  etc.  which  Lord
Krishna mentioned at the end of chapter seven. This  is  why  Arjuna  begins
with the question kim meaning what is.


Brahma Vaishnava Sampradaya - Commentary



Hari OM! The previous six chapters known as the section  on  karma  yoga  or
the science of the individual consciousness  attaining  communion  with  the
ultimate  consciousness  by  selfless  actions,  the  method  of   acquiring
spiritual wisdom was described. Now the  next  six  chapters  known  as  the
bhakti yoga section or the yoga of devotion primarily describe  the  glories
and  greatness  of  the  Supreme  Lord.  The  words  asakta-manah  means  an
extremely attached mental disposition. Utilising this  attachment  a  person
takes complete shelter of the Supreme Lord understanding that  Lord  Krishna
is the ultimate controller, the ultimate protector and the  ultimate  refuge
of all living entities. Understanding this reality fully with  asamsayam  or
free from doubt without any reservation is the special meaning here.


Shri Vaishnava Sampradaya - Commentary

In the seventh chapter Lord Krishna discoursed on the nature  of  Parabrahma
the Supreme Being, Vasudeva the Supreme cause of all causes, the  object  of
worship being:
1) The spiritual sovereignty  of  all  living  entities,  sentient  and  the
insentient.
2) The source and cause of all there is.
3) The support and preservation of everything
4) The ultimate reference of all language used as  an  expression  of  ideas
which normally relate either to the Supreme  Lords  rupa  which  is  His
form, or His guna which are His qualities. The ultimate  reference  being
the Supreme Lord  Himself  of  whom  all  beings  in  existence  are  His
transcendental rupa and all things existing arise from His transcendental
gunas. 
5) Isvara Parama or the Supreme Controller
6)  The  most  exalted  and  glorious  by  the  possession  of  omniscience,
omnipresence, and omnipotence, and by the possession of  all  power,  all
beauty, all knowledge, all opulence, all fame and all renunciation.

Then  Lord  Krishna  went  on  to  explain  the  reasons  why  His   supreme
indomitable nature is concealed and inscrutable for normal human beings  due
to their committing iniquitous deeds in past lives from time immemorial  and
also being addicted to gratification of desires with the delights which  the
physical body and five senses stimulate while  being  covered  with  varying
degrees of the triple qualities of sattva or goodness, rajas or passion  and
tamas or ignorance.

Lord Krishna then revealed by what means this illusionary  delusion  can  be
removed by an embodied being who develops firm faith  in  the  Supreme  Lord
and surrenders to  Him,  due  to  the  grace  of  the  spiritual  master  in
Vedically authorised disciplic succession. This  faith  and  resignation  to
the Supreme Lord manifests in following the instructions  of  the  spiritual
master and results in the  performance  of  highly  meritorious  activities.
Lord Krishna also showed how the differences in merit  produces  differences
in results for  different  aspirants  being  the  atharthis  or  seekers  of
fortune, the jijnansur or aspirants for realisation of the soul and  jnanis
or seekers of the Supreme Lord. It was also  shown  how  out  of  all  these
aspirants the jnani was the most exalted. The eminence of  the  jnanis  was
derived from their constant devotion and unwavering  love  for  the  Supreme
Lord exclusively, thus they became an object of the Supreme Lord  who  loves
to reciprocate, warmest affection; but such a devotee of  the  Supreme  Lord
is rarely seen and very  difficult  to  find.  In  conclusion  Lord  Krishna
mentioned several requisites of knowledge  which  the  three  classes  being
atharthis, jijnansurs and jnanis have to be knowledgeable of and  act  in
accordance to in order to realise the individual goals  of  future  felicity
which each class aspires for. Arjina continues asking questions in the  next
verse as well.


Kumara Vaishnava Sampradaya - Commentary
In the seventh chapter Lord Krishna discoursed on the nature  of  Parabrahma
the Supreme Being, Vasudeva the Supreme cause of all causes, the  object  of
worship being:
1) The spiritual sovereignty  of  all  living  entities,  sentient  and  the
insentient.
2) The source and cause of all there is.
3) The support and preservation of everything
4) The ultimate reference of all language used as  an  expression  of  ideas
which normally relate either to the Supreme  Lords  rupa  which  is  His
form, or His guna which are His qualities. The ultimate  reference  being
the Supreme Lord  Himself  of  whom  all  beings  in  existence  are  His
transcendental rupa and all things existing arise from His transcendental
gunas. 
5) Isvara Parama or the Supreme Controller
6)  The  most  exalted  and  glorious  by  the  possession  of  omniscience,
omnipresence, and omnipotence, and by the possession of  all  power,  all
beauty, all knowledge, all opulence, all fame and all renunciation.

Then  Lord  Krishna  went  on  to  explain  the  reasons  why  His   supreme
indomitable nature is concealed and inscrutable for normal human beings  due
to their committing iniquitous deeds in past lives from time immemorial  and
also being addicted to gratification of desires with the delights which  the
physical body and five senses stimulate while  being  covered  with  varying
degrees of the triple qualities of sattva or goodness, rajas or passion  and
tamas or ignorance.

Lord Krishna then revealed by what means this illusionary  delusion  can  be
removed by an embodied being who develops firm faith  in  the  Supreme  Lord
and surrenders to  Him,  due  to  the  grace  of  the  spiritual  master  in
Vedically authorised disciplic succession. This  faith  and  resignation  to
the Supreme Lord manifests in following the instructions  of  the  spiritual
master and results in the  performance  of  highly  meritorious  activities.
Lord Krishna also showed how the differences in merit  produces  differences
in results for  different  aspirants  being  the  atharthis  or  seekers  of
fortune, the jijnansur or aspirants for realisation of the soul and  jnanis
or seekers of the Supreme Lord. It was also  shown  how  out  of  all  these
aspirants the jnani was the most exalted. The eminence of  the  jnanis  was
derived from their constant devotion and unwavering  love  for  the  Supreme
Lord exclusively, thus they became an object of the Supreme Lord  who  loves
to reciprocate, warmest affection; but such a devotee of  the  Supreme  Lord
is rarely seen and very  difficult  to  find.  In  conclusion  Lord  Krishna
mentioned several requisites of knowledge  which  the  three  classes  being
atharthis, jijnansurs and jnanis have to be knowledgeable of and  act  in
accordance to in order to realise the individual goals  of  future  felicity
which each class aspires for. Arjina continues asking questions in the  next
verse as well.