The creation is vast. Just this earth is not creation. Several worlds have been indicatively described in this eighth chapter and elsewhere too in the Gita. Each world has its own distinctive deity. To manage this vast organization in a disciplined and organized manner this is essential too. That presiding deities are only for these worlds, it is not so. Even the day, fortnight and month have their separate deities. The inspirers of Vedanta and knowledge of the essential truth principle the Upanishads (Chandogya, Brihadaryanka, etc.) have also depicted this truth in a clear manner.

That the organization of the creation runs in a proper manner for this purpose whatever is the status of the various deities; the Lord Himself appears; gives regard to the same. It is certain that everyone will leave this world and depart. Whenever anyone departs then it is bound to be on some day, fortnight, month and time. The issue also pertains to upliftment. One is that of desirelessness and the other is of desirefulness. If the spirit is that of desirelessness and it is daytime and the bright fortnight and the six months of northern solstice-then the deity presiding over that day and fortnight become helpful in making the embodied being attain Brahmn; such an embodied soul does not return to this world again!

Contrary to this is the subjugation of the mind and the spirit doing actions with the desire for fruits. The path of righteousness is also that of doing actions with the motive of fruits and then if the time is that of the night, the dark fortnight and the six months of southern solstice and movement of the sun southward; in this too the presiding deity of that time and fortnight etc. will be helpful; but at the most till reaching the light of the moon! The deity of the mind is the moon. After reaching there and after lapse of some time, again will start the cycle of birth and death! Again return to this world; the state is the same as ever and again the same.

The Gita is a philosophical and ideological scripture. Six months of the northern solstic denotes upward movement! The state of knowledge is northern ward. For this reason the words like fire, luminosity and brightness are used. All of them are synonyms of light. Where knowledge is, there is light. If the body gets dropped in the state of knowledge and light, then the movement is naturally upward. The southern movement denotes ignorance; therefore with it the words smoke, night and darkness have been used. All of them symbolize ignorance. Smoke itself is darkness, night and dark fortnight too are indicators of darkness. From this point of view ignorance is darkness. To depart from the body in such a state will subsequently lead to coming and going from this world.

The question arises that why Grandsire Bhishma waited for the northern movement of the sun. This question is relevant; and in this context the issue of the death of Bhishma Pitamah is discussed. But the reality is that Grandsire Bhishma was not to be liberated at that stage. He was a vasu named 'Dhau' in his previous birth. After departing from the body he had to return in the form of vasu. The southern movement of the sun is the night of the deities. On departing from the body at this time he would have had to wait there. That is why he must have thought that instead of waiting there, it was better to wait here. Even though he was on the bed of arrows but here he could have got the opportunity to see Krishna, to meet the devotees of the divine, which was not possible in the abode of the deities. He had already got the boon of departing from this world when he desired to.