Bhagavad Gita Chapter Eight Summary

Who is "Tat Brahm" (The Complete God)?

In Chapter 8, Verse 1, Arjuna asks the Giver of the Gita: "The 'Tat Brahm' you mentioned in Chapter 7, Verse 29—who is He?" The answer is given in Chapter 8, Verse 3: "He is the Param Akshar Brahm," meaning the Complete God.

Special Note: In spirituality, three "Purushas" (Lords) are significant:

1. Kshar Purush (Brahm, Ish)
2. Akshar Purush (Parabrahm)
3. Param Akshar Purush (This is the Complete God, also called Purna Brahm).

Evidence: As stated in Gita Chapter 15, Verses 16–17, there is Kshar Purush (the perishable God) and Akshar Purush (the imperishable God), but the "Uttam Purush" (The Supreme Being), who is actually and completely immortal, is someone else entirely. He is called the Purna Avinashi Paramatma (The Fully Immortal Supreme Soul). He is the Param Akshar Brahm or Satpurush. He alone enters the three worlds to sustain everyone.

In Chapter 8, Verse 4, it is stated that the master of the perishable beings in human form is Adhibhuta, but the Complete God, Param Akshar Brahm, is Adhidaiva and Adhiyagya—meaning He is the one established in all sacrifices. Similarly, I (Kaal Brahm) am also within these beings. As mentioned in Gita 15:15: "I am situated in the hearts of all beings."

Evidence: Gita 13:17 states that the Complete Brahm is the "Light of all lights" and is far beyond Maya. He is to be known through Tattva-Gyan and is specially situated in the hearts of all beings. The same is stated in Gita 18:61: "The Lord is situated in the hearts of all beings, causing them to wander by His Maya as if mounted on a machine."

(Note: To confuse the faithful, in Chapter 9, Verses 4–5 and Chapter 7, Verse 12, Kaal Brahm says, "I am not in the beings.")

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Summary of Gita Chapter 8, Verses 5 to 10

The worshipper of Kaal Brahm reaches Kaal, and the worshipper of Param Akshar Brahm reaches Param Akshar Brahm.

Gita 8:6 states the law: whatever being a person contemplates at the time of death, they attain that very being. In Verses 5 and 7, Kaal Brahm says, "He who remembers me at the time of death attains me (Kaal). Therefore, remember me and also fight the war. By doing so, you will attain me."

The seeker of the Complete God attains Him

In Chapter 8, Verses 8 to 10, the Speaker directs Arjuna to worship the other "Tat Brahm" (the Param Akshar Brahm mentioned in 8:3). He says: "O Arjuna! The seeker who desires complete liberation does not let their mind wander elsewhere and contemplates only the one Supreme Divine Person (Purna Paramatma-Satpurush). He attains Him."

The one who remembers the Eternal (Adi Purush), the Controller (Sustainer of all), subtler than the subtlest, the Support of all, the Unthinkable form (Peaceful Purna Brahm), self-effulgent like the sun, far beyond ignorance, the Complete Lord Satpurush—Kavim (KavirDev)—that person, through the power of devotion (the earnings of the true mantra) at the time of death, fixes their life-breath between the eyebrows and contemplates with a steady mind, attains that Supreme Divine Person (Purna Brahm-Satpurush).

In these three verses (8:8-10), knowledge about the Complete God (Satpurush) is given, and it is specifically hinted that His name is Kavim (KavirDev).

Meaning of Gita Chapter 8, Verses 11 to 14

Summary of Gita Chapter 8, Verses 11–12: In Verses 8 to 10, it was explained that a devotee who contemplates the Divine Supreme Person (Complete God) until their final breath attains Him. Now, in Verses 11 and 12, the Giver of the Gita describes the method of devotion for that Supreme God.

Gita Chapter 7, Verse 11: It is stated that the scholars who know the Vedas (Tattvadarshi Saints) call that God "Imperishable" (Avinashi). Those who desire the supreme state of that Imperishable God practice celibacy—meaning restraint. (Here, celibacy refers to restraint in food, thoughts, and worldly pleasures). The Speaker says, "I shall briefly describe that method of devotion (Pad) to you."

Gita Chapter 7, Verse 12: The method for attaining the Complete God is described: "The seeker, withdrawing the mind from all senses, establishes it upon the breath and remains situated in the Yog-Dharana (devotion) of the Lord within the heart and the mind."

Points for Reflection: When the mind and soul are absorbed in the remembrance (Sumiran) of the Name along with the breath, all gates of the body naturally become inactive; there is no need for Hatha Yoga. This practice can be done while walking, performing physical tasks, eating, drinking, and even while sleeping (meaning that once the practice matures, it continues automatically in dreams). This is also hinted at in Gita 17:23.

Critique of Other Translations: Other translators write that one should block the gates of the senses, fix the mind in the heart, and establish the life-breath (Prana) in the head.

• Logic: Devotion and meditation are done by the mind. If the mind is fixed in the heart, the breath cannot be held in the head, because only the mind can control/hold the breath. The mind cannot work in two places at once. Therefore, the interpretation provided by this servant (Rampal Das) is the correct and practical one.

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The Worship of Brahm (Kaal) in Verse 13

In Verse 13 (linked to 11–12), the Gita Giver speaks about his own worship: "Of the three mantras for the path of complete liberation mentioned above, for me (Brahm), there is only the one-lettered OM (ॐ). A seeker who leaves the body while chanting this mantra methodically attains the Param Gati (the salvation resulting from the OM mantra)."

Meaning of Gita Chapter 8, Verses 13–14: These verses state that the devotee who chants the OM mantra with an undeviating mind—meaning faith in only one deity (Brahm) and not in other deities, ghosts, Hanuman, Ganesha, or even the three Gunas (Brahma-Vishnu-Shiva)—and constantly remembers Me (Brahm), for him, I am easily accessible.

• Chanting OM belongs to Brahm, and its remembrance leads to Brahm Lok.
• However, Gita 8:16 clearly states that those who go to Brahm Lok also remain in the cycle of birth and death.

The Happiness of a Seeker who Attains Brahm (Kaal) is Momentary

In Gita Chapter 8, Verse 15, Kaal (Jyoti Niranjan) provides information regarding the results of his own worship versus the worship of the Complete God. He states that the happiness of a seeker who attains him is transitory—meaning their cycle of birth and death remains. Conversely, the Mahatmas who achieve "Param Siddhi" (attaining the Complete Brahm) do not return to the cycle of birth and death, which is the "house of sorrows."

Translation of Verse 15: The Giver of the Gita says, "Those who attain (Mame Upetya) me still undergo rebirth (Punarjanmam), which is the house of sorrows (Dukhalayam). Life here is transient (Ashashvatam). Those Mahatmas who have attained the 'Param Siddhi' (Supreme Perfection) do not attain rebirth (Na Apnuvanti)."

Translation of Verse 16: The Giver of the Gita says, "O Arjuna! Even after attaining (Mame Upetya) me, rebirth (Punarjanma) occurs. My seekers (Na Vidyate) do not know that all worlds up to Brahm Lok (Abrahma Lok Bhavanat) are in rotation/repetition (Punravartinah)."

Meaning: Punravartinah implies that seekers who have reached even the Brahm Lok undergo rebirth. They repeatedly cycle through heaven, hell, and various other bodies. (8:16)

Gita Chapter 8, Verse 17: This verse provides information about the day and night of Akshar Purush (Parabrahm). To understand this, read further:

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In the Great Dissolution (Mahapralaya), even the Brahm Lok is Destroyed

It is clear in Chapter 8, Verse 16 that: "O Arjuna! All worlds, starting from the Brahm Lok, are subject to repeated creation and destruction. Those who do not know this, even after attaining me, only attain birth and death. They are not fully liberated."

Critical Analysis of Other Translations: Many other translators have written that "there is no rebirth for those who attain me."

Conclusion: In this context, Brahm (Kaal) is admitting that all worlds up to the Brahm Lok are perishable. Brahma, Vishnu, Shiva, and the inhabitants of their realms will not remain. Where will their worshippers stay? Even the gods and goddesses will not remain; where then will their priests go? Essentially, no creature is liberated—neither those who have reached Brahma Lok, Vishnu Lok, Shiva Lok, nor those in Brahm Lok. Therefore, even those who attain Me (Kaal Brahm) undergo rebirth because the Brahm Lok itself will be destroyed. Hence, no seeker up to the stage of Brahm is liberated. This is proved.

Information Regarding Dissolution (Pralaya)

Dissolution means "destruction." It is primarily of two types: Partial Dissolution and Great Dissolution (Mahapralaya).

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1. Partial Dissolution

This occurs in two forms:

At the end of Kaliyuga: Toward the end of the fourth age (Kaliyuga), a tenth incarnation named Kalki (also called Nishkalank) appears on Earth. He will eliminate all godless human beings of that era with his sword.

• Human Condition: Humans will have a lifespan of only 20 years; they will age and die by 15. A 5-year-old girl will give birth. Height will shrink to 1.5–2.5 feet.
• Environment: Earthquakes will be so frequent that buildings taller than 4 feet won't stand; people will live in burrows. The soil will lose its fertility up to 4.5 feet deep. There will be no fruit-bearing trees.
• End of the Age: Massive floods will submerge the Earth under hundreds of feet of water. A few virtuous souls will survive in high-altitude places. After hundreds of years, the water will recede, forests will regrow, and the air will be purified, marking the start of Satyuga. This partial dissolution is executed by Jyoti Niranjan (Kaal).

At the end of Brahma's Day: This occurs every 1,000 Chaturyugas (precisely 1,008 Chaturyugas). One day of Brahma sees the reign of 14 Indras.

• The Four Ages (Chaturyugi): 1. Satyuga (1,728,000 years), 2. Treta Yuga (1,296,000 years), 3. Dwapara Yuga (864,000 years), 4. Kaliyuga (432,000 years).
• Impact: When Brahma's day ends, all beings in the Earthly, Nether (Patala), and Heaven (Indra Lok) realms are destroyed. They are kept unconscious in the realm of the "Unmanifest" (Kaal Brahm). When Brahma's night ends, creation begins again. During this period, the realms of Brahma, Vishnu, Shiva, and the Brahm Lok (Great Heaven) remain intact.

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2. Great Dissolution (Mahapralaya)

This is of three types:

First Mahapralaya: Occurs at the end of a Maha-Kalpa, which marks the death of Brahma. (Brahma’s lifespan is 100 years of his own time, where each day/night is 1,000 Chaturyugas).

Second Mahapralaya: Occurs at the death of Vishnu (who lives as long as seven Brahmas die) and Shiva (who lives as long as seven Vishnus die).

• This is called a Divine Maha-Kalpa. All realms including those of Brahma, Vishnu, and Shiva are destroyed. Only the Brahm Lok remains, where Kaal Brahm and Durga reside in their "Maha" forms.
• Fourth Liberation: Souls who have attained "Brahm-Leen" status reside here in Great Heaven, beyond the vision of sages in lower realms.
• New Creation: Kaal later regenerates his three sons (Brahma, Vishnu, Shiva) through Durga and assigns them the tasks of Creation, Preservation, and Destruction. This is detailed in the Puranas and summarized in Gita 14:3–5.

Third Mahapralaya: This occurs when the Shiva of the three worlds has died 70,000 times. At this point, the entire universe—including the Brahm Lok and the body of the Maha-Shiv (Kaal) residing there—is destroyed.

• This duration marks one Yuga of Akshar Purush (Parabrahm). This context explains the true meaning of Gita 8:16, stating that all worlds up to Brahm Lok are subject to destruction.

Similarly there are 3 great divine dissolutions.

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The Three Divine Great Dissolutions (Divya Mahapralaya)

The First Divine Great Dissolution

When one hundred (100) Brahm-Loki Shivas (Kaal-Brahm) die, the destruction of all beings across the 20 universes within the four Maha-Brahmands (Great Universes) occurs.

At that time, Kaal-Brahm places the virtuous beings (Hansa souls) of the four Maha-Brahmands into the "Fake Satlok" and other similar realms located in the 21st universe. Other beings are kept in an unconscious state in four secret locations within that same realm. Kaal then satisfies his hunger by consuming souls from this fake Satlok. The remains (grime) of the souls consumed daily are cast back into those four secret spots in the 21st universe in an unconscious state.

In that 21st universe, Jyoti Niranjan (Kaal) assumes his three forms—Maha-Brahma, Maha-Vishnu, and Maha-Shiva. In the form of Shiva, he performs the leela (divine play) of his own birth and death to maintain a fixed measure of time. He undergoes death one hundred times, which completes a span of one hundred Yugas of Parabrahm in the 21st universe.

After this, he restarts the process of creation within the four Maha-Brahmands.

This Kaal, or Brahm, is known as the First Unmanifest (Avyakt) (as per Gita 7:24–25). The Second Unmanifest is Parabrahm, and beyond even him is the Other Eternal Unmanifest, who is the Complete Brahm (Purna Brahm). This is the intended meaning of Gita Chapter 8, Verse 20.

The Second Divine Great Dissolution (Dvitya Divya Mahapralaya)

The Second Divine Great Dissolution occurs after the aforementioned first dissolution has repeated five times. This dissolution is executed by Parabrahm (also known as Avigat Purush or Akshar Purush).

In this event, all 21 universes, including Kaal (Kshar Purush/Jyoti Niranjan), are destroyed. This includes the three worlds (Heaven, Earth, and Netherworld), the deities Brahma, Vishnu, and Shiva, and their respective realms. All beings residing within these 21 universes perish.

The Hierarchy of Destruction:

• The death of 7 Brahmas (of the three worlds) marks the death of 1 Vishnu.
• The death of 7 Vishnus marks the death of 1 Shiva.
• The death of 70,000 Shivas marks the death of 1 Brahm-Loki Shiva (Kaal/Brahm), which corresponds to one Yuga of Parabrahm.
• One thousand such Yugas constitute one Day of Parabrahm (Akshar Purush), followed by a Night of equal duration.

When the "Night" of Akshar Purush begins, Kaal (Jyoti Niranjan) along with Maya (Durga) and all beings in the 21 universes are destroyed. After this Night passes, the Complete God (Purna Brahm) manifests Brahm (Kaal) once again. This is the underlying context of Gita Chapter 8, Verse 17.

The Source of Creation:

After the period of dissolution ends, the Complete God (Satpurush) regenerates Kaal and Maya based on the pre-established laws of creation. He places the beings (who are prisoners of Kaal) back into bodies according to their past deeds. While it may appear that Parabrahm is creating, one must remember:

• Gita 15:17: The Supreme Lord is someone else entirely; He is the truly Imperishable God who enters and sustains the three worlds.
• Gita 18:61: The Omniscient Lord is situated in the hearts of all beings, directing them like machines based on their karmas.

A Clarification on "Residing in the Heart":

Readers may be confused by Gita 15:15, where Kaal (Brahm) says, "I am situated in the heart of all beings."

• In the "Heart Lotus," Kaal resides in the form of Maha-Shiv along with Maha-Parvati (Durga).
• Simultaneously, the Complete God resides with the soul in an inseparable manner, much like fragrance resides within the wind. They are inseparable, yet distinct in their qualities (further detailed in Gita 2:17–21). Just as the sun is far away but its heat and light are inseparable from every being, the Complete God's influence is ever-present.

Key Timelines:

• The destruction of a Maha-Brahmand occurs after 100 years of Parabrahm, followed by a dissolution period of equal length.
• Analogy: Consider Kaal (Brahm/Jyoti Niranjan) like a dust devil or a pillar of wind seen in the deserts of Rajasthan or Haryana. It appears to reach the sky and spins as it moves, but it is temporary. The fragrance (God), however, remains inseparable from the air.

At the end of Parabrahm's "Night," the creation of Kaal (Jyoti Niranjan) restarts through the Word Power (Shabd Shakti) of Satpurush KavirDev. By the order of Purna Brahm, Akshar Purush sends Kaal, Maya, and all beings back into the 21 universes. The Purna Brahm (Lord Kabir) crafts the celestial bodies (Noori Sharir) for Kaal and Maya, and the rest of the creation proceeds through the union of Kaal and Durga, with Kaal building the physical realms based on the five elements.

This is why Parabrahm is called the Second Unmanifest.

The Third Divine Great Dissolution (Tritiya Divya Mahapralaya)

As read in the previous description, after the death of 70,000 characters in the form of Shiva (sons of Kaal Brahm), one Brahm (Maha-Shiv) dies. That span of time constitutes one Yuga of Parabrahm. Regarding this, in Gita Chapter 2 Verse 12, Chapter 4 Verses 5 and 9, and Chapter 10 Verse 2, the Giver of the Gita says: "I also undergo birth and death. I have had many births, which the deities (including Brahma, Vishnu, and Shiva) and great sages do not know because they were all originated from me."

In Gita Chapter 4 Verse 9, he says his birth and actions are "divine/extraordinary." In one Yuga of Parabrahm, Kaal-Brahm discards his body of Sada-Shiv and reappears in another universe in his three forms. He performs this leela himself.

The Lifespan of the Second Unmanifest

• One day of Parabrahm = 1,000 Yugas.
• One night of Parabrahm = 1,000 Yugas.
• 30 such days/nights = 1 Month.
• 12 months = 1 Year.
• 100 years = The total lifespan of Parabrahm (Akshar Purush/Second Unmanifest).

When Parabrahm dies, it is called the Third Divine Great Dissolution. In this dissolution, all universes—including the 21 universes of Brahm (Kaal) and the seven quadrillion (shankh) universes of Parabrahm—are destroyed. A conch shell of "Dhündhukar" (void/darkness) will sound, and every egg (And) and universe will perish.

This Third Great Dissolution lasts for a very long time. It is executed by Achint (the son of Satpurush), by the command of his Father, the Complete Brahm (Satpurush), according to the pre-established laws of creation. Afterward, creation begins anew. However, the souls (Hansa) who have reached Satlok never return to the cycle of birth and death.

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Scriptural Evidence for the Supreme God

Evidence of this Purna Paramatma is specifically provided in:

• Gita 2:17; 3:14-15; 7:13, 19, 29
• Gita 8:3, 4, 8, 9, 10, 20, 21, 22
• Gita 13:12-17, 22-24, 27-28, 30, 31, 34
• Gita 4:31-32; 5:14-16, 19, 20, 24, 26
• Gita 6:7, 19, 20, 25-27; 18:46, 61, 62, 66

These verses emphasize that by seeking refuge in that Supreme God, a soul never returns to the cycle of birth and death.

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The Hierarchy of Time and Form

To understand the web of Kaal, remember:

1. Triloki Shiva: The son of Kaal. He dies after the death of 7 Triloki Vishnus and 49 Triloki Brahmas.
2. Brahm-Loki Maha-Shiv: This is Kaal (Brahm) himself in the Brahm Lok. He dies after 70,000 Triloki Shivas have died.
3. The Cycle: The death of this Brahm-Loki Shiva marks one Yuga of Parabrahm. This explains why the Gita Giver says his births are extraordinary and unknown to his sons (Brahma-Vishnu-Shiva).

An Extraordinary Example: Saint Garibdas Ji

Saint Garibdas Sahib Ji was born in 1717 CE (Samvat 1774) in the house of Shri Balram Ji and stayed in his body for 61 years in Chhudani village, Jhajjar. He departed in 1778 CE. Six months later, he assumed the exact same body and lived for 35 years in Saharanpur (U.P.) with his disciple, Shri Bhumad Saini Ji.

There is a unique memorial at this location (Kalsia Road, Saharanpur) with an inscription that serves as living testimony to this divine event. Adjacent to it is the Baada of Baba Laldas Ji.

The Lifespans of All Lords

Gita Chapter 8, Verse 17

Translation: Those (te) individuals (janah) who are Tattvadarshi Saints and understand the essence of day and night (ahoratraviduh), know (viduh) in essence (yat) that one day (ahah) of Parabrahm (brahmanah) is of a duration of one thousand Yugas (sahasrayugaparyantam) and the night (ratrim) is also of a duration of one thousand Yugas (yugasahasrantam). (17)

Hindi-to-English Translation: Those who know in essence that one day of Parabrahm is of a duration of one thousand Yugas and the night is also of a duration of one thousand Yugas—those Tattvadarshi Saints truly understand the mystery of day and night. (17)

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Special Hierarchy of Time:

• The death of 7 Triloki Brahmas (the Rajogun son of Kaal) = The death of 1 Triloki Vishnu.
• The death of 7 Triloki Vishnus (the Satogun son of Kaal) = The death of 1 Triloki Shiva.
• The death of 70,000 Triloki Shivas = The death of 1 Brahm-Loki Maha-Shiv (Sada-Shiv, i.e., Kaal himself).
• The lifespan of one Brahm-Loki Maha-Shiv = One Yuga of Parabrahm (Akshar Purush).
• After 1,000 such Yugas (the death of 1,000 Brahm-Loki Shivas), the 21 universes of Kaal are destroyed. This marks one day of Parabrahm.

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Calculated Lifespans:

Rajogun Brahma:

• One Day: 1,000 Chaturyugas (1 Chaturyuga = 4,320,000 human years).
• One Night: 1,000 Chaturyugas.
• Lifespan: 100 years of his time, which equals 72,000,000 (7.2 crore) Chaturyugas.

Satogun Vishnu:

• His lifespan is 7 times that of Brahma, which equals 504,000,000 (50.4 crore) Chaturyugas.

Tamogun Shiva:

• His lifespan is 7 times that of Vishnu, which equals 3,528,000,000 (3.528 billion) Chaturyugas.

Kaal Brahm (Kshar Purush):

• As mentioned, his death (as Maha-Shiv) marks one Yuga of Parabrahm. When the Day of Parabrahm (1,000 Yugas) ends, the 21 universes are destroyed, and Kaal and Durga die. They are reborn at the start of Parabrahm's next Day.

Lifespan of Akshar Purush (Parabrahm):

• 1 Yuga of Parabrahm = Lifespan of 1 Brahm-Loki Maha-Shiv (Kaal).
• 1 Day = 1,000 Yugas | 1 Night = 1,000 Yugas.
• Total Age: 100 years of his time.
• Conclusion: This proves that even Akshar Purush (Parabrahm) is perishable. Therefore, in Gita 15:16-17 and 8:20-22, the Giver of the Gita points toward a Complete God other than himself and Parabrahm, who is truly immortal.

Gita 8:18-19 Summary: At the start of the Day, all beings originate from the Unmanifest (Akshar Purush), and at the arrival of Night, they merge back into that same Unmanifest (Parabrahm).

There is a Second Eternal Unmanifest (Purna Brahm) Beyond Parabrahm (Akshar Purush)

Gita Chapter 8, Verse 20 makes it clear: Beyond that Unmanifest (Akshar Purush, i.e., Parabrahm), there is another Eternal (Primal/Ever-Immortal) Unmanifest—the invisible Complete Brahm (Purna Brahm) who does not perish even when all beings perish.

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Evidence of the Three Lords

There are three distinct Lords:

1. Brahm: Also known as Kshar Purush. He is the First Unmanifest.
   In Gita Chapter 7, Verses 24–25, the Giver of the Gita says regarding himself: "This foolish community of beings considers me, the Unmanifest, to have appeared in manifest form as Shri Krishna. I remain hidden by my Yogmaya; therefore, I do not appear directly before anyone."

2. Parabrahm: Also known as Akshar Purush. He is the Second Unmanifest.
   Gita Chapter 8, Verses 18–19 describe Parabrahm, stating that all beings manifest from the Unmanifest at the beginning of the Day and merge into that same Unmanifest at the beginning of the Night.

3. Complete Brahm (Purna Brahm): Also known as Param Akshar Purush. He is the Third Unmanifest.
   Gita Chapter 8, Verse 20 states that beyond the Unmanifest mentioned in Verses 18–19, there is another Eternal Unmanifest Being. That Supreme Divine Person does not perish even when all living beings are destroyed. This is the Third Unmanifest.

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Comparison with Chapter 15

The same evidence is written in Gita Chapter 15, Verses 16–17:
"Kshar Purush and Akshar Purush—these two Lords are known in this world. However, in reality, the Supreme, Immortal God is someone other than (distinct from) these two. He is the one who enters the three worlds, sustains everyone, and is called the Imperishable God."

This is further supported in Gita Chapter 15, Verses 1–4, which describes the world as an upside-down tree:

• The Root (the base) is the Supreme Divine Person (Purna Brahm).
• The Branches extending downwards are the three Gunas (Rajogun Brahma, Satogun Vishnu, and Tamogun Shiva).
• The complete structure is explained only by a Tattvadarshi Saint. After understanding this through Tattva-Gyan, one should search for that Supreme God, reaching whom one never returns to this world. Worship Him alone. (The Speaker of the Gita also says, "I take refuge in Him.")

In Chapter 15, Verse 1, the Supreme God is identified as the root of the world. Just as a tree receives nourishment from its roots, the Complete God (the Third Unmanifest) is the sustainer of all worlds. The above details prove the existence of three distinct Lords.

Satlok is also the Supreme Abode of Brahm (Kaal)

Special Note: The essence of Holy Gita Chapter 8, Verse 21 is that Kaal (Jyoti Niranjan) was expelled from Satlok. Therefore, he says, "My supreme abode is also that same place, Satlok"—meaning "I (Brahm-Kaal) have also come from that immortal abode."

Analogy: Consider a person who has sold all his property in his village and is now living in a city. If he meets someone from that village, during the conversation, the city-dweller says, "I also belong to that same village," or "That is also my village." In reality, that person no longer has any rights or claims to the property in that village. Similarly, Brahm (the Kaal God speaking the Gita) is saying that his supreme abode is also that same Satlok.

In Chapter 8, Verse 21, it is described that the invisible and imperishable state is called the Param Gati (Supreme State/Complete Liberation). Having attained that, souls do not return to the cycle of birth and death—meaning that the Complete Brahm (Satpurush Paramatma) is invisible. Those who attain that Supreme State become fully liberated and free from birth and death. That Satlok is superior to my (Kaal's) realm and is my supreme abode. Since Kaal (Brahm-Jyoti-Niranjan) also originated from there (Satlok), he says, "This is also my supreme abode"—implying that his original and true home is also Satlok.

The Complete God Can Be Attained Through Undeviating Devotion

Gita Chapter 8, Verse 22 describes the Param Akshar Brahm (The Supreme Imperishable God). It says: "O Partha! The Supreme Person (Complete God—Satpurush), within whom all living beings reside and by whom this entire world is permeated, is attainable only through unswerving (Ananya) devotion."

Ananya Bhakti refers to a devotee who does not worship other deities, ghosts, or spirits, but maintains unshakable faith and performs "Naam Jaap" (mantra meditation) dedicated solely to the one worshipful Supreme Lord.

The implication is that the benefit of worshipping the Complete God is obtained only by having faith in one God and performing practice according to the scriptures.

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The Paths of Departure (Verses 23–26)

In Verse 23, the Speaker says, "I shall now tell you about the time (moments) of departure where yogis (devotees) either do not return to birth or are subject to rebirth."

Verses 24 to 26 describe:

• The Bright Path (Shukla Paksha): Represented by the brilliance of the fire element and the light of day. It lasts six months. A devotee (yogi) who leaves the body during this "Bright Path" does not return immediately. They go to the realm of Kaal (Brahm Lok), but after a long duration, when the dissolution (Pralaya) occurs, they return as living beings.
• The Dark Path (Krishna Paksha): This also lasts six months. Devotees who leave the body during this time return quickly after exhausting their virtuous earnings in heaven.
• Conclusion: Both these paths described in the Vedas are inferior (Ashreshth).

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The Superior Path of the Wise (Verses 27–28)

In Verses 27 and 28, it is stated that a fully enlightened soul rejects both these Vedic paths. Instead, they take shelter in the Primal Name (Satnaam), which is the ancient, eternal path, and reach the Supreme Abode (Satlok) in their very first attempt.

This refers to a seeker who receives the three-mantra initiation from a Tattvadarshi Saint (where one mantra is OM and the others, Tat and Sat, are symbolic). Such a seeker surrenders all the earnings of their religious activities (the merit from OM chanting and the five Yagyas) to Kaal and departs for Satlok.

Special Insight: The essence of Gita 8:27-28 is that a wise person, having understood the knowledge regarding the two Lords (Brahm and Purna Brahm) described in Verses 1-26, is not deluded. They do not get cheated by worshipping Kaal. Knowing this mystery, the seeker strives only for the attainment of the Complete God.

They do not rely solely on the benefits of the four Vedas (Rigveda, Samaveda, Yajurveda, Atharvaveda) but seek the profit beyond them, which is described in the Swasam Veda. For that, they relinquish the worldly merits gained from Vedic practices (charity, penance as per Gita 17:14-16, and sacrifices) to Brahm and attain Complete Liberation.

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The Limitation of Vedic Worship

In Gita 9:20-21, it is clear that the cycle of birth-death and heaven-hell does not end even with Vedic practices. In Gita 11:48 and 53, Kaal Brahm says, "I cannot be attained through the methods described in the Vedas." In Verse 54, he speaks only about entering into him, not about true salvation. As the Giver of the Gita, Kaal consumes one lakh (100,000) humans daily in his "Time" form.

Evidence from Arjuna (11:21): Arjuna sees the groups of sages and deities praising God with Vedic mantras, yet they are all being consumed by Him. Some are even hanging between His teeth. This is what Verse 54 refers to—merging into Kaal.

Gita 8:28 Conclusion: Through the path shown by a Complete Saint, the seeker does not waste the fruits of their Vedic practice in heaven. Instead, they use that "earning" to pay off the debt to Kaal (leaving the merit of OM and the five Yagyas to Brahm) and reach the Complete God.

This is exactly what Gita 18:66 commands: "O Arjuna! Relinquish all religious duties of my level unto me, and go to the refuge of that One (Unique) Almighty God. I will then liberate you from all sins." By leaving behind all virtuous merits and mantra earnings, the "debt" to Kaal is cleared, granting freedom from the Web of Kaal.

Translation of All Verses of Gita Chapter 8 

Special Note: In Chapter 8, the Kaal Brahm (the Giver of the Gita) and the Vasudev Param Akshar Brahm (the Master of all) are described distinctly.

• In Verses 3 and 8-10, the glory and status of Param Akshar Brahm are explained.
• In Verses 5 and 7, the Giver of the Gita explains his own status: "If you perform my devotion, you will have to fight, and you will attain me. Your and my birth-death cycle will remain forever."
• However, if one performs devotion to Param Akshar Brahm, one attains Him, the cycle of birth and death ends forever, and one achieves supreme peace and the Eternal Supreme Abode (Satlok) as mentioned in Gita 18:62.
• The mantra for Kaal Brahm's devotion is given in 8:13 as the single syllable OM (ॐ). The mantra for Param Akshar Brahm is given in 17:23 as OM-TAT-SAT.

In Gita 15:16-17, three "Purushas" (Lords) are mentioned: Kshar Purush, Akshar Purush, and Param Akshar Purush (the Supreme God who is superior to the other two, enters the three worlds, and sustains everyone). In Gita 8:17, the day of Akshar Purush is defined as one thousand Yugas (detailed in the summary of this chapter).

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Arjuna Said:

Gita Chapter 8, Verse 1: O Purushottama! (Arjuna questioned the Gita Giver): What is that Brahm which you mentioned in Chapter 7, Verse 29? What is Adhyatma (Spirituality)? What is Karma? What is meant by Adhibhuta, and who is called Adhidaiva? (1)

Gita Chapter 8, Verse 2: O Madhusudana! Who is Adhiyagya here, and how does He reside in this body? And how is He known at the final moment by men of steadfast minds? (2)

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The Giver of the Gita Said:

Gita Chapter 8, Verse 3: Kaal Brahm answered: He is the Param Akshar Brahm (The Supreme Imperishable God). The nature—meaning the qualities and glory—of this Param Akshar Brahm is called Adhyatma.

Gita Chapter 8, Verse 4: In this human body (the best of the embodied), the Lord of the perishable beings (Adhibhuta) and the Lord of divine powers (Adhidaiva) is the Purna Paramatma (Complete God). He is the Adhiyagya—the one established in all sacrifices. Similarly, in this human body, I (Kaal) also reside. (4)

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The Giver of the Gita orders his own worship in Verses 5 & 7:

Gita Chapter 8, Verse 5: He who, at the time of death, leaves the body while remembering Me (Kaal) alone, attains the nature—meaning the state of devotion up to the level of Brahm. There is no doubt about this. (5)

The Rule of Worship

Gita Chapter 8, Verse 6: O Arjuna, son of Kunti! It is a rule that whatever being or state a man remembers at the time of death—meaning whichever deity he has worshipped—he attains that very state, because he has been constantly absorbed in the thought and devotion of that particular being. (6)

Gita Chapter 8, Verse 7: Therefore, O Arjuna! Remember me constantly at all times and also fight the war. By dedicating your mind and intellect to me in this way, you will undoubtedly attain me. This means whenever you take a human birth, you will be engaged in my worship and remain with me. (7)

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The Giver of the Gita Directs Devotion Toward Another, the "Param Akshar Brahm":

Gita Chapter 8, Verse 8: O Partha! Engaged in the yoga of practicing the chanting of God's name—meaning absorbed in the worship of that Complete God without the mind wandering elsewhere—the devotee who constantly meditates attains the Supreme Divine Soul, the Param Akshar Brahm. (8)

Gita Chapter 8, Verse 9: One who remembers KavirDev—meaning Kabir Parmeshwar, who is famous as a Poet (Kavi)—who is eternal, the Controller of all, subtler than the subtlest, the Sustainer of all, whose form is unthinkable, and who is ever-radiant like the sun. He is the Sacchidanand Ghan God (Param Akshar Brahm) who is far beyond the darkness of ignorance. (9)

Gita Chapter 8, Verse 10: That devoted seeker, at the time of death, by the power of the strength gained from chanting the Name, establishes the life-breath well between the eyebrows and then, remembering with a steady mind, attains that Divine Supreme God (Satpurush). (10)

Gita Chapter 8, Verse 11: The same Sacchidanand Ghan God described in verses 8 to 10, whom the knowers of the Vedas (Tattvadarshi Saints) call "Imperishable," into whom detached and striving seekers enter, and to attain whom they practice celibacy (restraint in every action)—I shall briefly describe to you that Path of Devotion (that method of worship) to attain that Supreme State. (11)

Gita Chapter 8, Verse 12: In the method of devotion I am about to tell you, the seeker regulates the gates of all the senses, establishes the mind in the heart, fixes the breath in the head, and remains situated in the practice by focusing the mind on the meditation of God at a single point. (12)

Gita Chapter 8, Verse 13: Kaal Brahm, the Giver of the Gita, says: In the three-syllable mantra for the path of complete liberation mentioned in verses 11 and 12, for Me (Brahm), there is only this one syllable OM (ॐ). One who leaves the body while chanting and remembering this mantra in practice attains the Param Gati (supreme state) resulting from the chant of OM.

{Note: The Giver of the Gita calls his own "Gati" or salvation "Anuttam" (inferior/bad) in Chapter 7, Verse 18.} (13)

Gita Chapter 8, Verse 14: O Arjuna! For the yogi who remembers me constantly with an undeviating mind, I am easily accessible. (14)

Gita Chapter 8, Verse 15: Seekers who attain me remain in the house of momentary sorrows—the cycle of birth and death. However, the Mahatmas who have attained the perfection (Siddhi) resulting from the worship of the Param (Complete) God do not attain rebirth.

Gita Chapter 8, Verse 16: O Arjuna! All worlds from the Brahm Lok downwards are subject to repeated creation and destruction. But, O son of Kunti, those who do not know this, even after attaining me, are born again. (16)

Knowledge of the Second Unmanifest, i.e., Akshar Purush

Gita Chapter 8, Verse 17 Translation: Those who know in essence that one day of Akshar Purush (Parabrahm) is of a duration of one thousand Yugas and the night is also of a duration of one thousand Yugas—those Tattvadarshi Saints truly understand the mystery of day and night. (17)

Note: Read the full description in the summary section.

Gita Chapter 8, Verse 18 Translation: All manifest beings of the world originate from the Unmanifest (the invisible Akshar Purush) at the beginning of his Day, and at the arrival of his Night, they merge back into that same invisible/unmanifest Akshar Purush. (18)

Gita Chapter 8, Verse 19 Translation: O Partha! This same community of living beings, being born again and again, merges into the Unmanifest at the arrival of Night due to their karmic impressions, and manifests again at the arrival of Day. (19)

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Knowledge of the Third Unmanifest, i.e., Param Akshar Brahm

Special Note: Verses 20 to 22 describe the glory of the Param Akshar Brahm, who is truly immortal and does not perish even when all beings are destroyed.

Gita Chapter 8, Verse 20 Translation: But beyond that Unmanifest (the hidden Parabrahm), there is another Primal Unmanifest Being—the Param Divine Purush (Param Akshar Brahm)—who does not perish even when all living beings are destroyed. (20)

Gita Chapter 8, Verse 21 Translation: That invisible/unmanifest "Imperishable" is described as the Param Gati (Supreme State). It is the hidden place concealed in the darkness of ignorance, reaching which humans do not return. (Tat Dham Paramam Mam) Because Kaal Brahm also used to reside in Satlok, he calls it his supreme abode. That world is superior to my (Kaal's) world. (21)

Gita Chapter 8, Verse 22 Translation: O Partha! That Supreme God, within whom all beings reside and by whom this entire world is permeated—who is described in the aforementioned verses 20-21, in Gita 15:1, 4, 17, and in 18:46, 61, 62, 66—that Superior God is attainable only through unswerving (Ananya) devotion. (22)

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The Two Paths of Departure

Gita Chapter 8, Verse 23 Translation: O Arjuna! I shall now describe the "Secret Time"—meaning the two paths—of the time of death, whereby yogis (devotees) either reach the state from which there is no return or the state from which they must return. (23)

Gita Chapter 8, Verse 24 Translation: Fire is the element of light, the creator of day; it is called Shukla Paksha (the bright fortnight) and consists of the six months of Uttarayana (when the sun travels north). Yogis who know God in essence and die during this path attain God. (24)

Gita Chapter 8, Verse 25 Translation: Darkness is the creator of night; it is Krishna Paksha (the dark fortnight) and consists of the six months of Dakshinayana. A yogi dying during this path attains the light of the moon and, after enjoying the fruits of his virtuous deeds in heaven, returns to the world. (25)

Gita Chapter 8, Verse 26 Translation: For these two paths of the world—the Bright and the Dark—are considered eternal. By one, a soul reaches the supreme state from which there is no return, and by the other, one returns again to the cycle of birth and death. (26)

Gita Chapter 8, Verse 27 Translation: O Partha! Knowing the distinction between these two paths in essence, no yogi is ever deluded. Therefore, O Arjuna, be steadfast at all times in the yoga of balanced intellect—meaning be a constant seeker for the attainment of the Complete God. (27)

Gita Chapter 8, Verse 28 Translation: A seeker, knowing this mystery in essence, undoubtedly relinquishes to me (Kaal) all the virtuous fruits prescribed for the study of the Vedas, sacrifices, penance, and charity. Knowing the knowledge beyond the Vedas, he practices according to scriptural injunctions and, at the final moment, attains the Supreme Abode (Satlok) of the Complete God. (28)

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Essential Clarification

Readers should not worry about whether their death will occur during the "Bright Fortnight" or "Uttarayana." A soul (Hansa) of a True Guru performs Sat-Bhakti (true worship), due to which their death automatically occurs during the Bright Fortnight of Uttarayana. This is the special effect of devotion.

Example: When a buffalo or cow is pregnant, at the time of birth, the birth canal naturally softens and expands, and the calf comes out on its own. However, the anus is for waste (dung), and dung passes through it without such a process. For those who worship the Param Akshar Brahm, Uttarayana and Shukla Paksha are attained naturally. Those who do not worship are like waste; they naturally attain Dakshinayana and Krishna Paksha.

The knowledge of these Three Lords (Purushas) is consistent throughout the Gita:

1. First Unmanifest: Kaal Brahm (Giver of the Gita) — Evidence in Gita 7:24-25.
2. Second Unmanifest: Akshar Purush (Parabrahm) — Evidence in Gita 8:18-19.
3. Third Unmanifest: Param Akshar Brahm (Satpurush) — Evidence in Gita 8:20-22.

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