'Aksharabrahma yoga' (BG. Ch. VIII) deals exhaustively about the nature of the jivatman, its manifestations as multifarious jivarashi, their birth and death. The true nature of the jiva is so beautifully explained that it is our true guide for emancipation, mukti, moksha. First, the concept of '+-' is explained nd then the manifestation of the jiva is explained. This 'Brahmn', not the Creator 'chaturmukha brahma', is the avyakta, unmanifest aspect, the 'akshara', meaning that which does not get decreased (ksheena) or reduced! In fact, it is the beginning A of the alphabet (akshara) that begets all else! The process of manifestation is beautifully explained as the vibration (kampana), the sound (shabhda), the syllable (akshara), the word or words formed out of the alphabets (vowels and consonants) and their meaning manifest as the manifold objects of the universe (starting with the stars, the elements (like Hydrogen and Oxygen) and , their compounds (like water, ice, etc), and the various material objects (padartha). Thus, brahmn is the root cause of all that exists! sarvam khaluvidam brahmaa!
The second principle is all that manifests will come under the grip of Time (kala), Space (desha), and causation (karya-karana)! Thus, whatever manifests undergo change, disintegrate and disappear! The Unmanifest 'brahmn' is eternal, unborn, and immortal; all that manifests out of 'brhman' is also eternal, immortal and unborn exists at the core of the substance, in its pure subtler state. However, the form assumed by it becomes gross. mortal and deteriorating and disappear over time. This principle apllies to all that exists on the earth, whether a plant, bird, animal or the humans. But, there is scope for all these jivarashi to attain to their immortal, eternal, pure state by discarding the gross physical state, reverting to the subtler spiritual state!
This attainment of the jiva is beautifully explained in the Gita, here. The concept of death and rebirth has to be properly understood. The Gita emphatically states that the soul, Atman, is eternal, immortal and unborn. It has no birth or death. However, the gross physical body assumed by the jiva is susceptible to development, decay and death. That which dies, discarding one gross form has the ability to take another body as per the desire, bhava it entertains, and the karma phala it accrues. Hence 'death comes here as a change, transit, from one state or form to another! The jivarashi, thus, comes into the grip of karma, changing from one form to another, but never ceases to exist in this mortal world (mrutyu loka) unless it works for it!
Those who take to yoga will easily discard all the karmaklesha and proceed to reach the pure state! The pure state is that of 'brahmn'. It is devoid of all qualities, guna atita. It has dropped all desire to enjoy the material worldly sensuous objects since it has realized these as endless, insatiable, a futile exercise. This is attainment of true knowledge, jnyan.
Now, who will not return to this mortal world, mrutyu lok, is also beautifully explained. A yogi devoid of desires has nothing to do here on this earth. So, it takes to yoga and realize the true nature of the self and the acquired properties of the jiva. It discards all that it has acquired. It enters the higher realms of pure state of the devata, the rishi, and the brahmn. Some jiva who die in the dark period of Krishna paksha travel via the smoky way, dhumra marg, only to return! Those jnyani who travel the path of Light (jyoti) will reach the higher realms and do not return.
It is very interesting to carefully study this chapter on aksharabrahma yoga, verse by verse, and realize the true nature of the jiva and take the path of Light and become immortal. The Veda clearly states how the jiva gets embodied and suffers due to avidya, moha!
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