CHAPTER VIII

THE UNITIVE WAY IN (GENERAL) SPIRITUAL

PROGRESS

[1]
Arjuna said:
What is that Absolute? What (is) the Principle of the Self? What (is) action, O Highest Spirit?
What is said to be the principle of existence, and what is spoken of as the principle of divinity?
Arjuna still has a few questions. Most of them are based on the view maintained by the people of the time.
Krishna is going to give the answers one by one. Note that all the questions are related to the same relationship
between the Absolute God, the Manifested Self, Paramatma or the Highest Spirit and us and what is demanded of
us. Moreover, Krishna is addressed as the Highest Spirit. This shows that Arjuna was aware that Krishna was the
avatar of Paramatma – the Highest Spirit created before creation of all else as the Manifested Self of God. This is
also in agreement with our conclusions. We have already quoted from Ali that Kishan is one of his forty names
around the world. Does this mean that the same spirit came as avatar forty times and Ali was the last? Hindus who
are not willing to accept this are invited to ponder. Was Paramatma kind only to people within the Indian subcontinent
that It sent no more avatars anywhere else? Or is it that other regions of the world did not require Messengers and
Prophets? Shias too needs to ponder for a moment. If noor (light) of Ali was created before the creation of Adam,
what was it doing all those years, till taking birth in the land of Arabia? Also, why is it that God is saying in the
Quran that Adam was created by His two hands, when it is explicitly stated that the Absolute God is formless. Can
it be that the Manifest Self or Paramatma created Adam so as to have more people worshiping the Absolute God?
After all, Adam became worthy of oblations only when the spirit (atma) was put inside him. If this was not the spirit
of the Paramatma (the Manifested Self), then what was it?
[2]
Here in this body, what and how is (to be understood) the principle of sacrifice, O
Madhusudana (Krishna)? Again, how are You to be known by self-controlled persons at the time
of going forth from the body?
We know now that people of the time knew of the sacrifice of Ali (Vayudeva) and Husain (Agnideva) at a future
time and were awaiting his coming. Most of the fire sacrifices were initiated to continue the remembrance of that
grand sacrifice at Karbala. It seems the next question of Arjuna is pertaining to that sacrifice. We will know with
certainty upon seeing the answer given by Krishna. Also, Arjuna asks how the God is to be known by the self-
controlled persons at the time of going forth from the body. See how Paramatma answers these questions.

[3]
Sribhagavan said:
Perennial, the Absolute, supreme – (its) own nature, principle of Self is called. The creative
urge, the cause of the origin of existent beings, is designed action.
As Self is the Manifested Power created by the Absolute, who is perennial and supreme, it also possesses the
nature of the Absolute. Action is the cause of origin of existent beings. Talking of the subject, the Paramatma has
said earlier that it continues to act even though it is not required to act. This means that it continues to create beings,

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for this world, the next one and the next.
[4]
The principle of existence is the transient aspect, and spirit is the principle of divinity; what
pertains to sacrifice is Myself here in the body, O Most Superior Bearer of the Body (Arjuna).
It is mentioned clearly here that the avatars of this Paramatma itself would give the sacrifices of future. It is also
stated clearly, that the sacrifices would be given when the Paramatma would come in the body.
The names by which Arjuna is addressed are to be noted. Since these are the words of the Paramatma, it is not
to be seen but from the absolutist view point. Therefore, words like ‘most superior bearer of the body’ suggest that
Arjuna was truly a person of great spiritual and physical power and if he is asking the mundane questions, it is as
a representative of the two armies standing face to face.
[5]
And he who, at the time of death, thinking of Me alone, leaves the body and goes forth,
reaches My being; herein there is no room for doubt.
The pattern of answers itself reveals the thinking of the people of the time. Stress is on the worship of the
Manifested Self of God, if not the Absolute God. Worship of the devas is discouraged though their role has been
held paramount in leading us to the true path. This must have been hard to accept for the people like Duryodhana,
who had grown up worshipping the devas. Krishna has described Duryodhana as blind to reason at another instance
in Gita. Blind to reason and having staunch belief in the age-old customs was the chief cause why Duryodhana
hated the Pandavas for accepting Krishna’s teachings. All his devotion for the devas (Masooms) was rendered
useless by Krishna who passed the dictate of a war against Duryodhana. Present day blind believers of the Masooms
(the Shias) need to take lessons.
[6]
Whatever manifested aspect a man might think of at death when he leaves the body, that, O
Son of Kunti (Arjuna), he reaches, whose thoughts always conform to that particular life-
expression.
It has been said in the previous Chapter that one who worships a divinity goes to the divinity, while one who
performs his acts in remembrance of the Absolute gets united with the Absolute. Here, a similar viewpoint is put
forth again. If a person’s thoughts conform to the life-expression of a particular manifested divinity and the person
thinks of that manifested divinity at the time of death, then he goes to that divinity, upon leaving the body.
[7]
Therefore at all times remember Me and fight; when your mind and intelligence are
surrendered to Me, you shall come to Me; (have) no doubt.
Describing this verse, the book Religious Consciousness states: “The above verse is a sequence to verse 6 of
this Chapter, where thoughts at the time of death are described,
“Whatever manifested aspect a man might think of at death when he leaves the body, that, O Son of Kunti
(Arjuna), he reaches, whose thoughts always conform to that particular life expression.”
A general law is enunciated without reference to the Absolute in this verse. As a man thinks he becomes. This
is a popular form in which many writers have stated this law, well known all over the world. The Buddhist
Dhammapada recognizes this when it says at the beginning:
“All that we are is the result of what we have thought.”
Therefore Krishna says in next verse to remember the Absolute when fighting. Based on the general law of

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verse 6, what is recommended here for the disciple is to fix his mind on the Absolute represented by Krishna, not
only at the time of death, but sarveshu kaleshu (at all times). The intention of the reference to the time of death in
the earlier verses becomes clear now from the sense of this verse. It was merely to bring out into clear perspective
the bipolar relationship demanded as a prerequisite for proper spiritual progress. It is not meant as a dictum for the
practice of piety just before death. One has to have sustained interest in the Absolute throughout a lifetime.
But one thing to remember is that there is emphasis on remembering the Absolute at all times in life as well in
fighting.
The enemy in III,4,5 becomes kamarupam (the form of his own desire) and further in IV,42, the enemy becomes
a subtler factor of intelligence merely, which is there named ajnanasambhutam (an ignorance-born doubt), and all
that Arjuna is asked to do is to stand up against it.
“The reference to fighting in this verse therefore has to be credited with all these sense-modifications before its
true implications as intended by the author can be understood. Life itself is spoken of in most languages as a fight.
Lapsing into negative attitudes is a danger to be avoided, as much in spiritual as in actual life. Between these two
a necessary vestige of duality is still consciously retained by the author. Religious practices belonging to different
schools or traditions have all been brought under one view in this Chapter and it is too early to abolish even here
this duality, so necessary for the discussion to be developed. But this vestige of duality will be discarded later. A
cyclist can admire a sunset without the two acts coming into conflict, if the cyclist is well-practiced person. The
secret of yoga implies this kind of harmony between the two aspects of life. Automatic activities of a reflex action
can co-exist with willful or consciously chosen activity. Physical fighting when found absolutely necessary cannot
come into conflict with the conscious cultivation of philosophical absolutism the former is to be taken for granted
or as permissive in certain rare circumstances, as Krishna here judges the present occasion to be. The fault of
recommending action and wisdom together does not arise in this rare instance.”
We do not feel any further need to comment on this verse except that contrary to the general view sometimes
wisdom means that the person has to fight. One who is fighting against his own organs of sense and action from
getting astray should continue doing so at all times while keeping the remembrance of the God alive. God should
be remembered, not only at moments of peace, but also when it becomes absolute necessary to indulge in a mortal
fight.
[8]
Meditating with the mind engaged in the yoga involving positive effort, undistracted by
anything else, he goes to the supreme divine Person, O Partha (Arjuna).
Positive effort is prerequisite for meditating. Another condition is that the mind should be engaged in the yoga
i.e. the mind should be directed towards the God through proper channels. The person should be so absorbed that
he does not get distracted from outside influences. Such a person goes to the supreme divine Person viz. the God.
[9-10]
He who meditates on the Poet-seer, the Ancient, the Ordainer, minuter than the atom, the
Dispenser of all, of unthinkable nature, sun-coloured, beyond the darkness –
who meditates at the time of departure with a steady mind possessed of devotion, as also of
the strength that comes from yoga, well-fixing the life-breath betwixt the eyebrows, he reaches
that supreme divine Person.
Those who meditate on the Manifested Self that engages in various actions and that is responsible for the
various hymns that circulate, that is the Ancient owing to its origin prior to everything, that is the Ordainer, minuter
than the atom and the Dispenser of all, of unthinkable nature, sun-coloured, beyond the darkness – that is none else
but the Paramatma or the Manifested Self. If you recall, only in the last chapter, the Paramatma had described itself
of being of unthinkable nature. Again, the same is referred to here.

Bhagawad Gita Chapter 8 3

 [11]
That imperishable (value) which the knowers of the Vedas speak of, which the Self-controlled
and passion-free enter, which desiring they lead the life of the disciplined student, that state I
shall succinctly describe.
Note again that the word ‘value’ has been added by NG and has nothing to do with the original meaning. A clear
reference to Vedas indicate that the devas as imperishable beings are the subject of discussion. We can say this with
confidence because we know that the Vedas talk of nothing else but the events to happen in the life of the devas,
when they would come to live on earth.
So be prepared to read more about the Paramatma and the fourteen devas or Masooms created out of the
Paramatma, whose last birth was in the land of Arabia, about fourteen hundred years back.
[12-13]
Inhibiting all exists, holding the mind-factors convergent in the heart, vitality-functionings
operating centred between the eyebrows, well-established in sustained unitive contemplation.
Uttering the one-syllabled word Aum which is the Absolute, while constantly remembering
Me, he who departs, abandoning the body, he it is who treads the highest path.
Verse 11 had talked of the self-controlled and passion-free and linked it with the Vedic knowledge, which talks
of the Manifested Self and the fourteen devas that it constitutes. It was said that the knower of the Vedas lead a
disciplined life so as to get united with that Manifested Self described in the Vedas.
In the following two verses, the characteristics of the man intent on getting united with the Manifested Self and
ultimately the Absolute are mentioned. Method by which such a person indulges in sustained unitive contemplation
is described. He utters Aum, which refers to the Absolute, but in the Book we have shown from an Upanishad that
it refers to the Absolute reached through the path of the devas. Such a person, who constantly remembers the God
and endeavours to achieve closeness, upon departure from this world moves to the highest path. Only such persons
can be termed as successful in life.
[14]
One without extraneous relational mental interests, remembering Me day in and day out, to
such an ever unitively affiliated man of contemplation I am easy of attainment, O Partha (Arjuna).
It is not difficult to attain God but there are conditions for it. Come, let us try following each one of them!
[15]
Having attained to Me, they do not return to this transitory abode of suffering, they having
reached the highest attainment.
Again it is clearly said that the person who attains union with the Manifested Self of God gets free from the
cycle of birth and become immortal. Such a person won’t return to this earth again.
[16]
All worlds beginning from here to the world of Brahma are subject to phenomenal repetition,
Arjuna; but on reaching Me, O Son of Kunti (Arjuna), there is not another birth.
Even Brahma is created after 1000 Manvantaras or creations. Various Puranas have elaborately discussed this
subject and the names of the devas in the previous seven Manvantaras have been given in the Puranas. It is said that
the Absolute God has created a Manifested Self, which created Brahma and this Brahma was the first of the noors
or lights which resulted in the creation of fourteen noors or lights or devas, similar to the first. These fourteen devas
were made the guardians of the fourteen spheres at the time of creation of the cosmos. All the creations have

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evolved from Brahma. It has also been said in the Puranas that this is 994th creation and this order will continue
until the 1000th. Thereafter, even Brahma will merge in the Absolute God and the Absolute God will create Brahma
once again.
However, one who attains union with the Absolute is not created again. He becomes one with the God Himself
and there is no more rebirths for such a person.
[17]
Those who know that the day of Brahma is a thousand unit periods in the cosmic cycle, and
the night of a thousand (such) units, they are understanders of the day and night (principle).
Paramatma is already endorsing what has been said earlier. Each day of Brahma is equal to the life of one
creation. Each such day is succeeded by a night of equal duration. After 1000 such days or in other words 1000
creation of the worlds one after another, Brahma merges with the power of the Absolute. Those who know this
understand the day and night principle.
Before we proceed, there is one doubt that we want to clear. Gita has clearly stated that immortality is achieved
when one attains union with the Absolute. When this writer told this in front of a Muslim, he immediately retorted
that what I was telling was against the principals of the Quran, which talk of a heaven and hell. That would mean
that Gita and Quran are contradictory in their teachings.
As a person who believes that both Gita and Quran are divine scriptures, it is not possible for me to accept that
they could be contradictory. Therefore, I began searching for the answer. Thankfully, the answer is available very
much in Gita itself.
All Muslims are of opinion that there are seven levels of heaven. Why levels? The answer is simple! Gita has
explicitly stated that a person who dies thinking of a divinity goes to that divinity. This implies that a person who
dies thinking of a deva will go to the deva. A person who dies thinking of Brahma will go to Brahma and the person
who dies thinking of the Absolute will go to the Absolute. We know now that the devas are created at the beginning
of each creation and upon the end of the creation they merge back in the Brahma. A person who dies remembering
the devas and goes to their company would therefore remain there till the life of the devas i.e. till the end of this
creation. Likewise, people who die thinking of Brahma or one power from whom the fourteen devas are created for
this creation go to Brahma. Brahma, we know has been created for 1000 creations. Such a person would live in the
heavens for 1000 creations and then return to earth. But a person who dies thinking of the Absolute merges with the
Absolute and will continue to live in the highest level of heaven for eternity.
Quran and Vedas can never speak of contradictory things; they both being divine scriptures. If there is any fault,
it is in our understanding.
[18]
From the unmanifested all the manifested proceed at the coming of day; at the coming of
night they merge in that same, name and unmanifested.
This is again reference to the evolution of the manifested beings or devas from the unmanifested God at the
beginning of each Brahma day. This period belongs to the fourteenth or the last of the manifested beings, who has
already taken birth on this earth and will soon appear to guide us towards the true path to God. If somehow this
manifested being too is killed, then the world will wind up and the Brahma night will proceed for a period equal to
the total life of this world.
[19]
This very same aggregate of beings coming into existence again and again merges, subject to
necessity, at the onset of night, O Partha (Arjuna), and comes into being at the coming of day.
Is this reference to us beings? Does the God say that we merge with His identity at the end of each Brahma day
Bhagawad Gita Chapter 8 5
and are reborn at the dawn of the next Brahma day. No! The ‘beings’ talked about are the Divine Beings, who are
formed as the manifestation of the unmanifest God and merge with Him after which the Brahma night commences.
For us, there is heaven and hell for the intervening period.
[20]
But beyond this unmanifested there is yet another unmanifested perennial existence which
among perishables itself does not perish.
This Unmanifested is not perennial. This merges in the Brahma which itself is the Manifested Form of God or
Paramatma. Beyond this manifested form is Unmanifested Absolute God which is from eternity and will continue
to be for eternity.
[21]
That unmanifested, it is called the imperishable. That they speak of as the highest (spiritual)
path, attaining which they return not. Such is My supreme abode.
These verses are self-explanatory and we have already elaborated on their content before.
[22]
This is the supreme Spirit, O Partha (Arjuna), within whom all existences abide and by
whom all this is pervaded, who is attainable however, by devotion exclusive (of all extraneous
factors).
Devotion to the Absolute leads to an eternal life.
[23]
That (cosmological) occasion in which yogis go forth (causes them) to return or not to return
(as the case may be) – that temporal circumstance, I am going to tell you, O Chief of Bharatas
(Arjuna).
[24-25]
Fire, light, day-time, the bright fortnight, the six months of the (summer) northern solstice,
going forth on that (cosmological) occasion, those people who can understand the Absolute
reach the Absolute.
Smoke, night, the dark fortnight, the six months of the (winter) southern solstice, on that
(cosmological) occasion, the yogi attaining the lunar (relativist) light, returns.
We confess that we have not been able to understand these verses. Perhaps they have been translated wrong.
This is the only argument we can give because the manner in which these verses have been translated lead to comic
interpretations.
It is possible that what has been said in these verses has its source in the Vedas, just as what has been said in the
previous verses is repetition of Vedic teachings. We can say this because Drona too was aware of this interpretation
and Mahabharata says clearly that he continued to lie on the bed of arrows so that the favourable time for death
arrive.
If we accept the teachings in the present form, then it would negate all the teachings of Gita till this moment. If
death at a particular time is responsible for one’s salvation then why should one perform righteous deeds? Moreover,
Gita has called certain people as dead even though they continued to breathe and also labeled some people as
immortal even though they ceased to breathe. How can you explain this from present explanations of these two
verses? We hope somebody would come with a better explanation or translation for these verses!

Bhagawad Gita Chapter 8 6

 It appears to us that the two paths – the white and the black – are being told here but we are not certain.
Commenting on these verses, the book Religious Consciousness states: “One thing difficult to understand is
when Bhagavada-gita mentions two paths of the Upanishadic cosmography, designating them either in the precise
Upanishadic terminology as ‘srti’ (VIII, 27) or paraphrasing it as ‘gati’, motion (VIII,26). However, it characterizes
them in anew but meaningful terminology as white (sukla) and dark (krsna) (VIII, 26), in addition to its definite
specification of them in time-terms (VIII, 24-25). As a matter of fact it is the time terms that provide this new and
significant nomenclature. Lord Krishna tells Arjuna that He will now enlighten him on the time of passing away of
a ‘yogin’, which will secure him non-return and on that which will cause his return to this world and the mundane
cycle of birth and death (VIII,23). He then mentions “fire”, light or flame, daytime, the bright half of the month
(Sukla) [paksa],” etc.
As regard to the time-period about death, the fact that it is not mentioned anywhere else brings us to only two
conclusions: either it is a later day addition which is highly improbable or Krishna actually refers to something else
which we have not been able to reach as of now.
Commenting on the subject of white and black again, we would like to state that since Husain was an epitome
or the highest level of the white path, it was not possible for him to give consent to the black path, when asked for
bayat (allegiance). After all, as the true adherent of the right path, he knew that life or death is inconsequential, as
has also been said by Gita here, and one must adhere to it at all times. As a solution, Husain told Yazid that he
would leave his kingdom and go to India or confine himself to the solitude of the house. These were suggested as
the solutions to the impasse. Not for a moment did Husain think of accepting the offer of allegiance. When the two
suggestions made by Husain were rejected, he knew that the only choice left for him was to die. But he was not to
accept death too without fighting.
Black was afraid of the presence of white. The contrast between white and black itself was reason enough for
Yazid’s exposure. That he left no choice for Husain but to pay allegiance showed to the extent he was afraid of
truth. Husain’s remarkable fortitude in front of the severest cruelties is a perfect example of being one with God in
the most adverse circumstances. This is a perfect example how a pursuer of the true path endeavours to attain union
with the Absolute.
[26]
These, the white and the black, are known to be in this world the twin perennial paths; by one
of them one attains to non-return, while by the other one comes back.
This is to be noted that vices and evil are always present in the background of Krishna’s talk but it is not directly
addressed. Instead God tells of what is to be expected of a man (see verses 13 to 19 of this chapter). The reference
to two paths leading to worlds dark or bright is there but not much of the dark is emphasized. This is the case all
through the Gita, which broadly defines the Absolute Man alone. On the contrary, Quran not only talks of the
Absolute Man but presents 14 such persons in front of the eyes and also goes on to mark punishments for the sins
and lack of adherence.
It is universally acclaimed that good things are first told in the upbringing of a child. As the child grows, and
learns to deviate from those teachings, slightly harsher words are used to tell what one ought not to do. This is
followed by threat of punishment and then the punishment. That is the reason why young children are not given
punishments for even the most severe crimes.
The teachings started with talking about ways and manners to reach the Absolute Truth in comparison to those
in the opposite camps who had deviated from the true path and taken to materialistic or worldly affairs. These
teachings grew in proportion to encompass acts of those who strayed, telling them what’s good and bad. Naraka
(hell) too got introduced and followed with the threat of punishment in life after death when ultimately the rewards
and punishments of acts in life would be distributed.
It is this reason why the earlier scriptures merely talk about attaining perfection. Later, some Upanishads like
Bhagawad Gita Chapter 8 7
the Chhandogya started talking about the five great sins. These included theft of gold, drinking of wine, sleeping
with the guru’s wife, murder and keeping company of the those who performed the aforementioned four sins. Later,
as man continued to deviate, more punishments were ascribed till Islam declared strict punishment not only for
sleeping with the guru’s wife but sleeping with anybody’s wife. Likewise, not just theft of gold but all thefts,
including the white-collared ones were subject to strict punishment. Consuming alcohol continued to remain taboo
even during Islam. This shows that the greatest of the punishments in Islam are for the crimes that various Upanishads
have regarded as the most severe. That Islam has added more crimes and their punishments is proof of the evolution
of teachings.
[27]
Understanding (the basic nature of) these two paths, O Partha (Arjuna), one of contemplation
is not confounded at all; therefore at all times, O Arjuna, be unitively established in yoga.
The two paths described in the previous two verses do not confound one who contemplates through his wisdom.
Therefore, all are invited to pursue the path of attaining unity with the Absolute.
[28]
Whatever meritorious result is found implied in the Vedas, in sacrifices, austerities and
offerings (gifts), the contemplative who is unitively established, having understood this (teaching
here) transcends all these and attains to the supreme primal state.
See how the word ‘gifts’ has been added in the brackets. This is consequence of trying to understand Gita as per
the present beliefs. To a material mind, an ‘offering’ would be in a material form. In actuality, ‘offering’ can be that
of prayers, that of righteousness or even that of one’s life.
We invite you to read the Book to understand what is meant by the sacrifices, austerities and offerings of the
Vedas. There is no doubt that the sacrifices, austerities and offerings of the devas has been described in the Vedas.
Here, God states that whatever sacrifices, austerities and offerings are described from the life of devas in the
Vedas, it is for the purpose of showing a person the way to reach God. The devas took birth in human form only to
teach us the way to reach God. What the people of the Krishna’s time were doing instead was that they had taken to
worshipping the devas and forgotten the Absolute God. Therefore, it became essential for another messenger to be
sent, who told of the right place of devas in the plans of the Absolute God.
Unable to understand why Krishna was ridiculing those who worshipped the devas intensely, the people and
even the scholars interpreted it wrongly. Truth was that the position of devas was very much being endorsed and it
was specifically said that their path was the right path, traversing on which it was possible to attain union with the
Absolute.
We must remember that the devas were created and introduced by the God Himself in the Vedas, and therefore,
their importance remains. But they can never reach the level of God, which was unfortunately made to happen. In
fact, the God had been forgotten altogether and more names including demons and illustrious ancestors were
included for worship, along with the list of the devas. That is why God discounts all this and says that a contemplative
who is unitively established with God and who has understood the teachings in Gita can directly attain to the
supreme primal state of Union with the Absolute.
Vedas introduced the devas who would show the path to the Absolute God. If anybody realizes that the ultimate
salvation is to attain union with the Absolute, he “transcends all these and attains to the supreme primal state”.

Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the
Absolute, in the Dialogue between Sri Krishna and Arjuna, the Eighth Chapter entitled The
Unitive Way in (General) Spiritual Progress, (The Perennial Absolute Unitively Understood).

Bhagawad Gita Chapter 8 8