Chapter - VIII
THE UNITIVE WAY IN (GENERAL) SPIRITUAL PROGRESS
Also known as
The Perennial Absolute Unitively Understood (Akshara-Brahma-Yoga)
or
The Absolute as Saviour Unitively Understood (Taraka-Brahma-Yoga)
[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, though by now he has realized that it is not Krishna but Paramatma (Highest Spirit or Manifest Self) who is doing the talking through Krishna’s mouth. Most of Arjuna’s questions 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 Manifest Self - which is Paramatma or the Highest Spirit – the Devatas and us and what is demanded of us. Therefore, be prepared to listen more on this relationship.
We have already said the Manifest Self of God is doing the talking here from the mouth of Krishna - the Messenger or Avatar. Arjuna was aware of this fact and that is why he is referring to the ‘Highest Spirit’. Also, we have shown that Ali, while narrating various names by which he was known in the world, has also mentioned the name of Kishan. In fact, in several of his sermons, Ali has talked exactly in the same tone as Krishna is doing here. We leave it to you to decide the relationship between Krishna and Kishan and Ali and Krishna. However, fact remains that Ali (also Siva in Noor or Light state, also referred to as VayuDeva in the Vedas) is one of the Devatas and enjoy a very high position in the Vedas. His direct relationship with the Manifest Self too cannot be ruled out as the Manifest Self comprised of the Devatas who were to take birth in human bodies in future.
All doubts relating to commentary of Gita are clearing gradually. Paramatma had raised the subject of Absolute God and referred to Him as “my supreme (value), unexpended, with no superior”. Arjuna perhaps was of the view that Paramatma is the ultimate object of worship and there is nothing superior. Therefore he is asking the question: “What is that Absolute? What (is) the Principle of the Self?” It is clear that Arjuna wishes to know the relationship between the two. And Paramatma’s responses here in Gita indicate that the Absolute God (Allah or Mahesh) shall be the ultimate object of our worship.
[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?
Arjuna’s question has continued in this verse too. Several puzzles need to be answered. The relationship between the Absolute and the Manifest Self, the relationship between the Manifest Self and those (Devatas) who perform action and give sacrifices and how it is possible to elevate the self so that it unites with the Manifest Self (atma with Paramatma)?
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 Manifest 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 – the Devatas - a process that culminated in the creation of mankind. Talking of the subject, the Paramatma has said earlier It continues to act even though It is not required to act. This means It continues to create beings, in this world, in 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 that the Avatars of this Paramatma itself would give the sacrifices of future. That is why it is said: “what pertains to sacrifice is Myself here in the body.” We must remember it was the Manifest Self which created a Noor that divided to create 14 Devatas (Noor of Ahlulbayt). The Devatas therefore together may be called Manifest Self. That is why when all the Noors descended in human bodies in the same region, it was called the coming of the Divine Spirit Itself. That is why the Muslims call the last remaining one of the Ahlulbayt as Baqiatullah [the remaining portion of (the manifest self of) God]. Paramatma is even calling the sacrifices given by the Devatas as given by “Myself here in the body”. Interestingly, we find in the Bible Jesus too foretelling of the coming of ‘Spirit of Truth’. The coming of Spirit of Truth is the coming of Ahlulbayt [People of the House (of God)] in human Avatar.
Spirit, as you can see, has been described as the principle of divinity, thus proving the relationship of spirit, both with God and with the Devatas who would give sacrifices in the future.
The names by which Arjuna is addressed are to be noted. Since these are the words of the Paramatma, they are 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 answer itself reveals the thinking of the people of the time. Stress is on the worship of the Manifest Self of God, if not the Absolute God. Worship of the Devatas 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 Devatas. Paramatma 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 Devatas (Ahlulbayt) was rendered useless by Paramatma who passed the dictate of a war against Duryodhana. Present day blind believers of the Ahlulbayt (the Shias) who merely see devotion to Ahlulbayt as enough need to take lessons.
If we talk of verse 5, it is clearly stated that if a person is thinking of the Manifest Self at the time of his death, his spirit goes to the Manifest Self. It is emphasized there is no room for doubt here as the Manifest Self Itself is the bestower of salvation to the spirit.
[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.
As we are repeatedly saying, Paramatma wants us to discard worship of various things including the Devatas but at the same time gives hint that worship has to be of the Absolute. This is the reason why It, in the very next verse, wants us to remember the Absolute when fighting. Based on the general law of verse 6, what is recommended here for the disciple is to fix his mind on the Absolute God, 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.
One thing to remember is that there is emphasis on remembering the Absolute at all times in life as well in fighting. That indeed is also the teaching of Quran.
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 author of Religious Consciousness further writes: “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 wilful 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 demands 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.
Interestingly, when you read the Psalms (94:16), you will find exactly the same tone as we find in Gita or Quran. The Divine Spirit (Paramatma) is doing the talking when it says: “Who will rise up for me against the evildoers? Or who will stand for me against the workers of iniquity?” No doubt, one of the Noors was working in Jesus as well. Unable to understand this subtle relationship, his followers began to call Jesus as ‘son of God’. Since a lot had been told to them about Divine Spirit, they do include It in the Trinity but are unable to shed much light on its real character.
[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 so that he does not get distracted from outside influences. Such a person goes to the supreme divine Person viz. the Paramatma.
[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 Manifest 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 Manifest 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.
We have quoted from the Upanishads in the BOOK that the first of the creations of the Absolute God is the Manifest Self, which was created as first of the Manifest Creations. Paramatma is also Vishnu (the face of the cosmos) described in Quran as ‘wajhallah’ (face of Allah; Allah being the Absolute). Manifest Self is also the first of the worshippers; Upanishads tell It started worshipping the Creator immediately after It came in existence. That is why It (Paramatma) is described as the Poet Seer and the Ancient.
It was only when the Manifest Self desired there be more worshippers that the Absolute granted It the power to create further. And it created the Noor (Devatas, from root word ‘divya’ or ‘light’), which divided into 14 Noors. However, when Noor was created, Zulmat (darkness) or the Negative Power too was created (or came into existence as an opposite of Noor, just as night got created when day was created). The phrase “beyond the darkness” is important which tells that Manifest Self was there when the (Zulmat) darkness had not been created. Interestingly Quran too tells Manifest Self is creator of Noor (Light) and Zulmat (darkness).
Other phrases ‘minuter than the atom’ and ‘dispenser of all’ too are important. They explain the big bang theory as per which this cosmos is ever expanding. Everything emanated from that one power ‘minuter than the atom’ and continue to emanate. All beings, Noor and Zulmat, and even we, are inside the power of Manifest Self and none can get out of it. It is very much like a child in a mother’s womb. His entire world, his nourishment, everything that he need is there. He might be compelled to think there is nothing outside the world that he is living. But there is a big world outside, in comparison to which his own world is insignificant. Quran tells of a time in future when the entire cosmos will be rewound and then nothing will remain but the ‘Face of Allah’ (Manifest Self of God). Thus, Quran too is confirming that the cosmos emanated from the Manifest Self.
[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. ‘Imperishable’ is the Absolute. Even knowers of the Vedas too used to speak of the Imperishable, thereby making it clear that the Vedas not only talk of the Devatas but also describe their relationship with the Imperishable – the Absolute. This means we have still not understood the Vedas and there is need to study and retranslate them once again. The understanding of the Vedas, derived by us, in the BOOK, too tell the same.
[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.
In the following two verses, the characteristics of the man intent on getting united with the Manifest 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 Devatas. If we look at the above verse, here too attempt is to tell the same. The phrase ‘while constantly remembering Me’ suggests the Absolute is to be reached through the path of the Manifest Self.
Such a person, who constantly remembers the God and endeavours to achieve closeness, upon departure from this world, moves to the highest position. 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. One has to strive for it day in and day out. Remembrance has to be continuous and at all times. Manifest Self is to be remembered. Contemplation is another prerequisite… of the Manifest Self. And then the purpose of our creation becomes visible: salvation becomes easy. Come, let us try following the path to salvation!
[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 Manifest Self of God gets free from the cycle of birth and become immortal. Such a person won’t return to this earth again. Rebirth is only for those who are unable to attain salvation. Spirit of such people need a body as it needs food for survival. This is the reason why Quran, when talking of those who attain salvation (shahadat) refers to divine sustenance and a stay in heaven forever. Heaven is also for those who perform good deeds but are not able to attain salvation. But longevity of stay will be dependent on the amount of good deeds. Those who are unable to attain salvation but their good deeds were more than bad deeds, they will remain in lower levels of heaven but once the merit of the good deeds get exhausted, the spirit will be sent to earth once again.
We have also seen earlier in the Gita it is said whomsoever one remembers at the time of his death, he goes to the same. If one remembers the Devatas, he goes to the Devatas. But if one remembers the Manifest Self, which is the highest attainment, he goes to the Manifest Self, never to return to this transitory abode of suffering i.e. the earth. From this, we infer those who go to the Devatas may be rewarded but do not attain salvation and return to this earth again in future. We thereby conclude that the description of those who moved ahead (in Surah Waqiya, Quran) is of those attained salvation by getting out of this transitory abode of suffering. But people of the right hand, described therein, are those who couldn’t attain salvation but their good deeds outweighed bad deeds and hence they will be sent to heaven but when the rewards of their good actions have been bestowed/given to them, they return to this transitory abode of suffering once again. Even the people of the left hand, those whose bad deeds outweigh good deeds at the time when this creation is put to end, are sent to hell. Quran does not tell clearly whether they will be sent back to this world in any future creation but gives a hint by saying that those in hell would beseech for another chance. It can be concluded from the aforementioned verse that wish of these people beseeching for another chance will be granted and they will be resent to this transitory abode of suffering in the next creation, once punishment for their bad deeds are meted out to them.
As we are stressing repeatedly, the only way to get out of this world is either through attaining salvation or going to such nadir that the atma fails the test and is taken out from this world. Otherwise, it will continue to remain in this earth, and even if it is taken out, it will be brought back to the world, after it is given punishment or reward depending on actions committed in this world.
[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 Devatas in the previous seven Manvantaras have been given in the Puranas. It is said that the Absolute God has created a Manifest Self, which created Brahma and this Brahma was the first of the Noor or Light which resulted in the creation of fourteen Noors or Lights or Devatas, similar to the first. These fourteen Devatas were made the guardians of the fourteen spheres at the time of creation of the cosmos. All the creations have 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. Nothing will remain but the Absolute and Its Manifest Self of God. Quran too confirms this when it states that when the cosmos will be wounded up, nothing will remain but the face of Allah (wajhallah, meaning the Manifest Self of God). Puranas state that this will be followed by a divine night, whose duration will be equal to the duration of the divine day, i.e. 1000 creations, after which God will create yet again.
Brahma, we have seen from our study in the BOOK is the original Noor of Mohammad when it was alone, which went through transition to produce 14 Noors, all equal and same as the original Noor. These are the fourteen Devatas. If Brahma will be no more, that amounts to saying that the fourteen Light or Noor of the 14 Devatas (Ahlulbayt) too will merge in the Absolute. The Noor of Ahlulbayt (People of the House) of the Manifest Self have been created for 1000 creations. This is the reason why when somebody asked Ali what was prior to Adam, he said Adam, prior to that, he said Adam, and continued to say Adam 70 times, till the questionnaire stopped asking. And this is also the reason why Puranas tell the names by which Devatas were known in the previous Manvantaras (human creations). Thus, we can safely say that the Devatas (Noor of Ahlulbayt) have been busy guiding man and showing him the path to the worship of God during the past 993 creations and will continue to do so in the next 6 creations.
Thus, it is clear that even though Brahma was created for 1000 Manvantaras or creations, which is a very long time indeed, Brahma too is not eternal. Manifest Self of God is eternal and that is why it is best to attain union with the Manifest Self, if we wish for an eternal stay in heavens. Those who will attain union with Brahma will remain in heaven till the end of 1000 creations and once Brahma merges with the Manifest Self and it is succeeded by a new creation, that person will have to take yet another birth so as to pass yet another test. This continues until the spirit gets united with the Divine Spirit (the Paramatma). Such is the grace of the Absolute that it gives chances after chances for the spirit to attain salvation. It is a pity we are unable to do so after repeated attempts.
[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 endorsing what has been mentioned earlier from descriptions available in Puranas. Each day of Brahma is equal to the life of 1000 creations. Each such day is succeeded by a night of equal duration. After 1000 creations or in other words after the end of the Divine Day, there is a Divine Night, whose duration is equal to the duration of the Divine Day. Thereafter Brahma merges with the power of the Absolute. Those who know this understand the day and night principle.
We know through astronomical science that day and night on each planet varies in duration. Fact is that the duration of day and night keeps varying on this earth itself. This is not to be confused with the Divine Day and Divine Night, which are equal in duration. When the tradition known as Hadees-e-Kisa, mentioned in several books of traditions considered authentic by the Muslims say that the God said He has created the sun, the moon, the earth, the sky in love of the Ahlulbayt, it was equivalent to saying that the sun, the moon, the earth, etc. were created posterior to the creation of Ahlulbayt. Muslims till now unable to understand this mystery. Only adherence to our view will resolve their query. When pleased with Its worship (as per the Upanishads), the Manifest Self was given the permission to create further, the first Noor that it created was Brahma which divided 7-fold to become 7 Noors or Spirits of Devatas (Ahlulbayt). Since the Devatas (Noor of Ahlulbayt) were the first of the beings created consequent to desire to have more worshippers, we find them worshipping God at all times, both in Noor state and when the Noor descends in human bodies to guide and lead mankind. Since they were the first of the beings created, it can be understood that the sun, the moon, the earth, etc. were created as subservient to the Devatas. That is why Yajur Veda (see our translation in the BOOK) says that the sun, the moon, the stars, everything pay oblations to God. That is why Muslim narrations recount when Prophet Mohammad used to pick up a stone from earth, it started praising the Lord. We should therefore not doubt if one or the other Noor, when in the body of Krishna or Mohammad or Ali, wished the sun to come back and the same happened. You will find in the BOOK the Vedas too have prophesied about the time when the sun would set, darkness would prevail and then light would return.
Thus we find a very interesting argument. People of yore were criticized by Avatars like Yajnavalkya and Krishna for worshipping the Devatas. Presently, a sect of Muslims – Shias – are criticized by others for enhancing the role of the Ahlulbayt. Both Shias and the people of Krishna’s time believed in a bigger role of Devatas (Ahlulbayt) because they realized their role was bigger. What we are seeing through our study is that their role is far bigger than we could have fathomed. And yet, there is a clear injunction not to worship the Devatas (Ahlulbayt) but to worship God, who is far loftier and powerful and is in fact creator of the Devatas (Ahlulbayt). Devatas truly have been assigned a big role in this cosmos. But this role has been assigned by the Paramatma and their divine powers too are from Paramatma.
[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.
All beings emanated from the unmanifest Absolute God at the beginning of the Divine Day and thus a system of Divine Day and Divine Night commenced. At the beginning of each divine day, the Manifest Beings emanated which continued to grow more and more. When the Divine Night will come, all created beings will merge yet again into the unmanifest. In these verses, we will find later, the unmanifest has also been used for the Paramatma owing to the fact that it does not come to manifest itself in the world of humans. The Paramatma is manifest only to the Devatas. The Devatas themselves are unmanifest in their Noor or Light state and then manifest themselves in human bodies.
[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.
The truth is being emphasized yet again! “The very same aggregate of beings coming into existence again and again merges,” refers to the Devatas who come out at the beginning of each Divine Day and merges into God at the commencement of each divine night. “The very same aggregate beings” means the Devatas remain the same even in the succeeding Divine Days. You will agree that ‘the very same aggregate of beings’ cannot be reference to the humans.
It was said earlier in the Gita that those who think of Devatas at the time of spirit leaving the body go to the Devatas and those who think of the Absolute go to the Absolute. A person who goes to the Devatas will remain with them only till the Devatas remain. Thereafter, “subject to necessity”, at the onset of night, the Devatas, too merge in the Absolute.
[20]
But beyond this unmanifested there is yet another unmanifested perennial existence which among perishables itself does not perish.
The Manifest Self was called the unmanifested in the previous verses because of the reason that it will never manifest itself among the humans. We have shown earlier that when all, even the Brahma, will converge in the Manifest Self, nothing will remain but the Manifest Self. We have also seen in earlier verses that this power was described as smaller than an atom. Only that power (wajhullah or the Face of Allah) will remain in the end.
[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.
That unmanifested is the Absolute God – Allah or Mahesh – which is name of an all-pervading, omnipresent, unmanifest power. Even the Paramatma is calling It as ‘My supreme abode’. That Absolute God is spoken of as the highest path. It is that God alone that one must attain, after which there is no return. This is the state of salvation (nijaat or moksha).
Quran calls that unmanifest as Allah. There is a great misconception present among many as per which Allah is the name of some Muslim God. Allah is not the name of a Muslim God. In fact, Allah is not the name of any God. ‘Al’ in Arabic means ‘The’ of English. It is used to stress upon something. And ‘lah’ means ‘God’. Therefore, Allah would mean ‘The God’. This amounts to saying that if there is one ‘The God’ of the cosmos, it is ‘The God’ of the Muslims viz. Allah. Thus Allah and Mahesh are one and the same.
[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).
Such high is the position of the Absolute. But it is confirmed that the Absolute too is attainable. Attaining the Absolute ensures 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).
After distinguishing between the true position of the Unmanifest, the Manifest and the Devatas from the point of view of their origin and termination, it is clearly said that henceforth it will be stated why some yogis who die come back to take birth as human being and why certain others don’t come back and lead an eternal life in heaven.
[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 wrongly. 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 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 people had misinterpreted it to mean that dying in the 6 months of the year guaranteed salvation while dying in the remaining six months would mean the Atma would return to the earth. The epic Mahabharata says clearly that Drona 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 labelled 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!
It appears to us that the two powers of Noor and Darkness are being described but we cannot say that with surety. There must surely be greater explanation in the Vedas as Drona knew of this even prior to Krishna uttering the wordings here. Since Krishna too has uttered the same wordings, they must be true. But the meaning is not comprehensible, neither by us nor by all the commentators who have tried to take the same meaning as Drona was taking.
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 Paramatma actually refers to something else which we have not been able to reach as of now.
Commenting on the subject of the forces of Noor (white or light) and darkness (krsna) again, we would like to state that since Husain was an epitome or the highest level of the true path, it was not possible for him to give consent to the path of darkness, 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 truth at all times. As a solution, Husain told Yazid that he would leave his kingdom and go to India (as per a narration) 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.
Those who follow the forces of Light have been described on the white path and those who follow the forces of Darkness have been described as the black path. Those following the dark path were afraid of those on the white path. The contrast between white and black (light and darkness) 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 Paramatma’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 white and black has explicitly been given here but as we will see not much of the dark is emphasized. This is the case all through the Gita, which broadly defines the Absolute Man alone. If we tread on the path of the white (i.e. the Devatas), there was no need to talk of the dark (Zulmat). Who are the Absolute Men can be known from the study of the Vedas and Quran. While Vedas talk of the events of their lives, when they would come to live on earth, the Quran not only talks of the Absolute Man and presents those 14 Absolute Persons in front of the eyes but also goes on to mark punishments for lack of adherence to the path that is being told.
As we have said, the Ahlulbayt had to come one after another when the world had already entered into the Kaliyuga (Dark Age). That would mean, the best of the obedient atmas (spirits) had already attained salvation. The remaining atmas where either performing more of good deeds or performing more of bad deeds. But few were now capable of attaining union with the Manifest Self. Chaff with only few grains of wheat remained. The Ahlulbayt came to rejuvenate the atmas so that few more would become capable of attaining salvation. Hence we find more stress on heaven and hell in Mohammad’s teachings. Those Hindus who criticize Islam saying that it talks of heaven and hell while their religion talks of higher values like salvation need to know the very fact that they still remain to live is proof that their atma has been unable to attain salvation during the 2500 odd-years after Krishna. This is exactly why Mohammad had to talk of the concept of heaven and hell.
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 punishment for even the most severe crimes.
Initially, the Messengers came with teachings about ways and manners to reach the Absolute Truth. Those in opposite camps who had deviated from the true path and taken to materialistic or worldly affairs were largely ignored. 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 was 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 the Chhandogya started talking about the five great sins. This included theft of gold, drinking of wine, sleeping with the guru’s wife, murder and keeping company with 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 subjected to strict punishment. Consuming alcohol continued to remain a grievous sin even in the eyes of 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. It was man who ceased to listen and obey, and his acts necessitated greater punishments or the threat of those punishments through rebirth or hell.
There is one more point to be added. A little earlier (in verse 23), it was said that the difference between the yogis who die and attain salvation and those who come back to earth will be told. This verse explicitly tells that condition. It has been said that those who tread the white path (path of Devatas) attain salvation and never return to take another birth while those who are on the black path (path of Zulmat) continue to take births. What these black and white paths are has been elaborately described by the Ahlulbayt? It has been said that our qalb (self) is white in colour and as one performs evil-deeds, it continues to become blacker till a level comes when it reaches a point of no return. If a person with black qalb repents and starts performing good deeds, the reverse process starts till the qalb becomes white once again. White qalb at the time of death is a guarantee for salvation.
[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. Thus, all the superficial deeds of religious piety have been set aside and the condition of the inner self within us has been related with salvation.
[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.
The word ‘gifts’ has been added in 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. Though ‘offering’ can be that of prayers, righteousness or even 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. You will find that sacrifices, austerities and offerings given by the Devatas include the most cherished of human possessions, including the lives of friends and relatives, brothers and sons, and those of one’s own self.
Here, God states that whatever sacrifices, austerities and offerings are described from the life of Devatas in the Vedas, it is for the purpose of showing a person the way to reach God. The Devatas 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 Devatas and forgotten the Absolute God. Therefore, it became essential for another Messenger to be sent, who told of the right place of Devatas in the Creation Plan of the Absolute God.
Unable to understand why Krishna was ridiculing those who worshipped the Devatas intensely, the people and even the scholars interpreted it wrongly. Truth was that the position of Devatas was very much being endorsed and it was specifically said that their path was the right path, and only through traversing on that path was it possible to attain union with the Absolute.
We must remember that the Devatas 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. Man elevated them as god because his intellect was incapable of reaching God, as his intellect could not fathom that Divine Beings of such great power and capabilities could be anything but gods. As we have mentioned a quote from one of the Ahlulbayt in the BOOK which ask us to elevate our status to the extent possible, even then our minds would not become capable of reaching the true position of Ahlulbayt. However, at all time we must remember that such high beings are subject to the Lordship of God and they themselves worship Him.
God had been forgotten altogether and more names including demons and illustrious ancestors were included for worship, along with the list of the Devatas. That is why God discounts all this and says that a contemplative who is unitively established with God and who is aware of the path that leads to Him, courtesy the teachings available in Gita, can directly attain to the supreme primal state of Union with the Absolute. Ultimate purpose of the Devatas is to show the path to the Absolute God. They too were aware that people will realize that the ultimate salvation was to “transcend all these (including the Devatas) and attain 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).
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