Bhagavad Gita - Chapter 8 - Shloka (Verse) 23

व्याख्या --[जीवित अवस्थामें ही बन्धनसे छूटनेको 'सद्योमुक्ति' कहते हैं अर्थात् जिनको यहाँ ही भगवत्प्राप्ति हो गयी, भगवान्में अनन्यभक्ति हो गयी, अनन्यप्रेम हो गया, वे यहाँ ही परम संसिद्धिको प्राप्त हो जाते हैं। दूसरे जो साधक किसी सूक्ष्म वासनाके कारण ब्रह्मलोकमें जाकर क्रमशः ब्रह्माजीके साथ मुक्त हो जाते हैं, उनकी मुक्तिको 'क्रममुक्ति' कहते हैं। जो केवल सुख भोगनेके लिये ब्रह्मलोक आदि लोकोंमें जाते हैं, वे फिर लौटकर आते हैं। इसको 'पुनरावृत्ति' कहते हैं। सद्योमुक्तिका वर्णन तो पंद्रहवें श्लोकमें हो गया, पर क्रममुक्ति और पुनरावृत्तिका वर्णन करना बाकी रह गया। अतः इन दोनोंका वर्णन करनेके लिये भगवान् आगेका प्रकरण आरम्भ करते हैं।]

जिन्होंने ओंकारमें ब्रह्मबुद्धि सम्पादन की है जिन्हें कालान्तरमें मुक्ति मिलनेवाली है तथा यहाँ जिनका प्रकरण चल रहा है उन योगियोंकी ब्रह्मप्राप्तिके लिये आगेका मार्ग बताना चाहिये। अतः विवक्षित अर्थको बतलानेके लिये ही यत्र काले इत्यादि अगले श्लोक कहे जाते हैं। यहाँ पुनरावर्ती मार्गका वर्णन दूसरे मार्गकी स्तुति करनेके लिये किया गया है --, यत्र काले इस पदका व्यवधानयुक्त प्रयाताः इस अगले पदसे सम्बन्ध है। जिस कालमें अनावृत्तिको -- अपुनर्जन्मको और जिस कालमें आवृत्तिको -- उससे विपरीत पुनर्जन्मको योगी लोग पाते हैं। योगिनः इस पदसे कर्म करनेवाले कर्मी लोग भी योगी कहे गये हैं क्योंकि कर्मयोगेन योगिनाम् इस विशेषणसे कर्मी भी किसी गुणविशेषसे योगी हैं। तात्पर्य यह है कि अर्जुन जिस कालमें मरे हुए योगी लोग पुनर्जन्मको नहीं पाते और जिस कालमें मरे हुए लोग पुनर्जन्म पाते हैं मैं अब उस कालका वर्णन करता हूँ।

(Objection:) "Attainment of the Supreme Person is stated to depend on Knowledge. And Knowledge does not depend on a path to produce its fruit, because of the Shruti text negating motion and departure (gati-utkrānti) for the Knower. Thus, the statement of the path is improper?" Raising this doubt, and intending that the instruction [of the path] is meaningful for those who take refuge in the Qualified (Saguna) Brahman, he says — "Of the current..." (prakṛtānām), etc.

The connection is: "should be stated" relates to "it is said [starting with] 'at which time' (yatra kāle)."

(Objection:) If that [path] is to be stated, then for those meditating on the Qualified (Savisesha) Brahman through spiritual concepts (adhyatma etc.), to attain the fruit, the Path of the Gods (Devayana) connected to the cerebral nerve should be stated as an object of meditation; why then is 'Time' being indicated? To this he says — "Intended..." (vivakshita), etc. That 'intended meaning' is the Path; the statement of Time is subsidiary to the statement of that [Path]; this is the meaning.

(Objection:) Then why is the Path of the Ancestors (Pitryana) mentioned? To this he says — "Return..." (āvrittim), etc. Since the result of the other path is 'return' and the result of this one is 'non-return', this one is greater in comparison to that; such praise is intended; this is the purport.

"Yogis" (yoginaḥ) — this term refers to both meditators and ritualists (karmis) simultaneously (tantreṇa); he states this with "Yogis".

Raising the doubt as to how the word 'Yogi' can apply to ritualists, he says it is due to the connection with the quality of performance — "But ritualists..." (karmiṇas tu), etc. The connection is that they are Yogis 'figuratively' (guṇataḥ). He states the compatibility of the opening of the sentence in that very context — with "By Karma-yoga" (karmayogena).

Explaining the remaining words, he states the sentence meaning — with "Yatra" (Where...), etc. The 'Yogis' intended here [for non-return] are meditators, and the Yogis qualified for return are ritualists; this is the division.

Having started the mention of the two paths with the predominance of Time, and making that very [Time] predominant, he introduces the Path of the Gods — with "That time" (taṃ kālam).

Although for those who have attained Self-realization right here, the instruction of the path to be described is not useful for them, because movement and departure are negated by the Shruti "His vital forces (pranas) do not depart, they merge right here"; nevertheless, for the yogis under discussion whose minds are absorbed in Om (Pranava), who are worshippers of the Qualified (Saguna) Brahman and partake in gradual liberation (krama-mukti) — in response to the expectation "By what sequence do they attain Brahman?" — I shall describe the Northern Path. And the instruction of the Path of the Ancestors (Pitryana) is to praise the subject to be stated, namely, "Those gone by the Northern Path do not return, whereas those gone (by the other) are subject to return."

"Yatra" — The time at which "departed" (prayātāḥ), i.e., died, Yogis — meaning meditation-yogis or worshippers — go to non-return, and Karma-yogis go to return; I shall speak of that time.

The status of 'Yogi' applies to ritualists (karmis) due to their connection with performance (anuṣṭhāna), as it has been said "For Yogis, by Karma-yoga." By the word 'Yogis' (in the context of non-return), those mentioned in the section "Om, the one-syllabled..." are to be grasped; therefore, there is no contradiction/harm regarding the return of those worshippers of Pañcāgni-vidyā who go to Brahma-loka by the Path of Gods but return from there [as they are different].

(In the context of return), 'Karma-yogis' also refer to those Karma-yogis who combine rituals with meditation (upāsanā).

By addressing him as "Bull among Bharatas" (Bharatarṣabha), He implies: "Even the Bharatas (like Jadabharata), having attained realization right here through meditation combined with desireless Karma-yoga, attained immediate liberation, or attained it sequentially by going through the Path of Gods; you are superior even to them, so you are fit to become like that."

He speaks of those deities presiding over time and so forth, through whom having gone, [beings] attain return and non-return — with the verse beginning with "Yatra" etc.

[The word] "Time" (Kāla) is a synecdoche (implying the path/deities), because Fire and others are also going to be mentioned.

Since the Northern Path must be described for the attainment of Brahman by the previously mentioned knowers of the Qualified (Saguna) Brahman who meditate via Om and are partakers of gradual liberation, He speaks with "Yatra" etc.

The mention of the Path of Return is for the sake of praising the Path of Non-return.

"Yogis" — here, both Yogis and ritualists (Karmis) are spoken of; the division of the two paths applies to them respectively. The rest is clear.

Here, the word 'Time' is meant to imply the 'Path', due to the preponderance [on this path] of deities presiding over time periods beginning with the Day up to the Year. The meaning is: "I shall describe that path, traveling on which the Yogis attain non-return and the doers of meritorious deeds attain return."

Thus, it has been stated that the worshippers of the Supreme Lord do not return after attaining His abode, while others do return. There, in response to the expectation "By which path do those who have gone not return, and by which do those who have gone return?", He says — "Yatra" etc.

"Yatra" — at which time the Yogis who have "departed" (prayātā) go to non-return, and at which time they go to return, I shall speak of that time — this is the syntax. Here, based on the logic indicated by [Brahma Sutras] "Following the rays..." and "Therefore, even in the southern solstice...", the remembrance of specific times like the Northern Solstice is what is intended; therefore, by the word 'Time' (Kāla), the path accessible through the 'conducting' (ātivāhika) deities presiding over time is implied. Therefore, this is the meaning: "I shall describe that path implied by the deities presiding over time, traveling on which the Yogis (worshippers) and ritualists (Karmis) attain non-return and return respectively."

Although 'Fire' and 'Light' do not possess the nature of being time, since the majority [of steps] mentioned by words like 'Day' etc. do possess the nature of time, due to association with them — like the usage "Mango Grove" [even if other trees are present] — the implication (upalakṣaṇa) [of the path] by the word 'Time' is not contradictory.

To show the connection, he restates with "Evam" (Thus). The sequence [of having seekers of Lordship etc. first] is not intended in the question and answer at the beginning of the chapter, nor in the end of the previous chapter which occasions it; because the purport is to propound Adhiyajna and the Final Thought (Antima-pratyaya) generally [for all]. But here (in the middle verses), since it is in the form of instruction on specific fixed meanings, to show successive superiority, the seekers of Lordship (Aishvarya), Reality of Imperishable (Akshara), and the Feet of the Lord are spoken of in order; this is the idea. And here, by the indication "Evam" (Thus) and by the indication "Svaprapyanugunam" (Corresponding to one's own goal), the reasons establishing that the section is about the three qualified aspirants are shown.

For instance—Here someone might doubt: "Now, in 'They know that Brahman' (7.29), 'What is that Brahman' (8.1), 'Imperishable Supreme Brahman' (8.3)—what is the obstruction in the word 'Brahman' referring to the direct Brahman? And since He alone is the Self of all, it is appropriate to grasp everything belonging to Him by the word 'Adhyatma' also. 'Visarga causing the origin of beings' (8.3)—it is proper to grasp creation of the world here.

Or 'abandonment of material for a deity', and that is Yajna characterized by renunciation here. 'Adhibhuta is perishable existence' (8.4) and by the derivation 'Adhibhavati' (presides/overpowers), it is the aggregate of living beings. 'And Purusha is Adhidaivata'—meaning a specific state of Supreme Brahman, or Cosmic Person etc. 'Adhiyajna' is the deity named Vishnu presiding over all sacrifices, from the Shruti 'Sacrifice is indeed Vishnu' (Shatapatha Brahmana 1.3.1).

The three verses starting 'And at the time of end' (8.5) are also spoken regarding the final thought of the Seeker of Liberation (Mumukshu) alone.

Even if the question-answer verses refer to the 'to be known and adopted' by the three aspirants presented in the previous chapter, the subsequent verses are properly regarding the Jnani designated as 'extremely rare' principally; otherwise there would be contradiction of 'Remembering Me alone' (8.5), 'You will come to Me alone' (8.7) etc.

Therefore, even if the verses 'And how at the time of departure' (8.2) and 'And Me at the time of end' (8.5) refer to the three aspirants, the idea that 'identity with that should be grasped in the explanation here' is also refuted. Even there, reference to three aspirants is not perceived. Nor do we see proof for the seeker of Lordship requiring the final thought regarding the Supreme Person.

Thus in subsequent verses also, only one aspirant and his one knowable object is restated again and again and clarified specifically. And there is no fault of repetition; because repetition is a sign of the predominance of the Jnani.

'Attained supreme perfection' (8.15), 'He goes to the supreme goal' (8.13), 'That they call the supreme goal' (8.21)—the identity of meaning of these is perceived and should not be abandoned. And Supreme Perfection is not different from Supreme Goal.

The indirect reference 'That they call the supreme goal' (8.21) would be like 'He is the Supreme Person, O Partha' (8.22). And imagining different meanings for 'Supreme Divine Person' (8.8), 'He attains that Supreme Divine Person' (8.10), 'He is the Supreme Person, O Partha, attainable by unswerving devotion' (8.22) is improper. And it has been interpreted by almost all others also in this way with one voice."

Here is the sequence of solution (to this objection)—Like "I alone am Adhiyajna," since "I alone am Brahman" is not said; like Adhyatma etc., here too a different meaning for the word Brahman is perceived first. Nor is there an excess of conventional usage of the word 'Akshara' in Supreme Self compared to the word 'Brahman', so that it (Brahman) could be explained by that (Akshara).

In "Thus constantly united devotees who worship You... And those who (worship) the Imperishable Unmanifest" (12.1) etc. also, an object of worship other than the Supreme Self is perceived by the word 'Akshara'.

In "Two forms of Brahman... Kshara and Akshara... Akshara is that Supreme Brahman, Kshara is all this world" (Vishnu Purana 1.22.55-56) etc. also, the words Akshara and Supreme Brahman are supported as referring to the Purified Self in the Shariraka Bhashya (Ramanuja Bhashya).

Therefore here, when asked "What is that Brahman" (8.1), since "I alone am Brahman" is not explained, the word Brahman refers to something other than Himself; and due to conformity with the word 'Akshara' qualified by the word 'Parama' (Supreme), it refers figuratively to the Purified Self which is other than Prakriti and Ishvara.

And later this very one will be stated as "Unmanifest called Akshara" (8.21). And it should not be suspected that this verse (8.21) refers to the Supreme Self; because like in "And those who (worship) the Imperishable Unmanifest" (12.1), "But those who (worship) the Imperishable Indefinable" (12.3), "Kshara and Akshara indeed" (15.16) etc., here too the perception of the word Akshara referring to something distinct from the Lord exists.

And the word "Samsiddhi" (Perfection) naturally expresses a good attainment distinct from the Goal designated by the word "Parama Gati" (Supreme Goal) due to the power of the prefix (Sam).

Therefore, words like Svabhava etc. are said to refer to the specific objects to be known and adopted by the three aspirants. Thus, by reviewing one's own sentences (Gita verses), and by consulting the context of the previous chapter, when it is established that the question-answer sentences refer to the three aspirants; it is proper that the subsequent texts also refer to all (three) as far as possible.

And when the three aspirants are commenced, and restated by the three verses (8.11? or 8.9-11?); since the desirers of Kaivalya and God-attainment are clearly mentioned immediately after; by elimination, "Abhyasa..." (8.8) etc. refers to the seeker of Lordship.

And the statement that "There is no proof for the seeker of Lordship requiring the final thought regarding the Supreme Person"—that is also not correct; because it is seen in the story of Dhruva in Srimad Bhagavata Purana—"Flowing devotion in Hari the Lord" etc. Therefore, the meaning is exactly as stated.

Although by words like Brahman, Purusha, Supreme Goal etc. everywhere here, worship of Supreme Self and His attainment etc. are perceived; still, it is not proper to say that the subject is (only one) aspirant by that much. Because previously (8.10) entering of Prana in the middle of eyebrows at the time of departure, and meditation on Supreme Self there itself is enjoined; and immediately after (8.12-13) meditation in the heart and entering of Prana in the head at that very time (of departure) is enjoined. This pair is mutually contradictory. Should it be arranged by difference of time or difference of aspirant? There, difference of time is not heard; on the contrary, unity of time (Prayana-kale) is heard. Therefore, by elimination, difference of aspirant is established. Moreover, since it is understood from "A hundred and one..." (Chandogya 8.6.6) etc. that departure by the cranial nerve is the cause of Liberation, and departure by others is cause of other fruits; and since at the time of departure, the entering of Prana in the middle of eyebrows and in the head appears as subsidiary to departure through nerves situated in those respective places; the difference of aspirants is established. And in the previous chapter, in "Four kinds worship Me" (7.16) etc., this difference of aspirants was presented; and at the end of that, in verses "For liberation from old age and death" (7.29) and "Me with Adhibhuta and Adhidaiva" (7.30), the perception of difference of aspirants by the repetition of the word "Yat" has been propounded in the Bhashya. And that is clear here too—"Subtler than atom... who remembers" (8.9), "Who departs leaving the body" (8.13), "Who remembers Me constantly" (8.14). Intending all this, "Thus the seeker of Lordship..." etc. is stated. And his qualification is stated; refuting the view of others that "Ananyachetah (Single-minded) is said (for him?)", he states the meaning of the verse "Ananyachetah"—with "Atha" (Now).

By "Nityashah" (Constantly), independence from the intervention of other fruits like Self-experience etc. is intended—he says "Udyogaprabhriti" (Starting from the effort/beginning). Otherwise, there would be repetition with "Satatam" (Always), or the difficulty of restriction (of meaning); with this intention he says "Satatam sarvakalam" (Constant all time). He shows that the remembrance has attained the form of Bhakti, which is intended by the word "Ananyachetas"—with "Atyartha" (Excessive). And due to being single-minded alone, the remembrance is uninterrupted. The root 'Smri' (to remember) is used in the sense of longing also—in "The two heroes remembering the brother" (Valmiki Ramayana 2.1.3?) etc. The restatement of "Of the constantly united Yogi" is to indicate the immediate nature of the fruit. Here by the word "Aham" (I), the inner meaning of Ishvara (Inner Self/Soul) is intended. By that, the exclusion of the attainment of fruits like Akshara etc. which are His attributes is intended; with this intention he says "Ahameva" (I alone). He expands that very thing—with "Na madbhavah" (Not My nature/state...). Since the attainment of the Lord is a fruit superior to other fruits, to exclude the possibility of excessive effort in its attainment, the word "Sulabha" (Easy to attain) is used; with this intention he says "Suprapashcha" (And easily attained). Meaning attainable without difficulty. The rule is "Khal suffix is used in meanings of difficult and not-difficult when Ishat, Dus, Su are prefixes" (Panini 3.3.126). That the accessibility of the Lord, who is affectionate to dependants, is obtained by love (natural)—he says with "Tadviyogam" (Separation from Him). To remove the doubt that the stated is merely an exaggeration, he states the root in Shruti—with "Yameva" (Whom alone - Katha 1.2.23).

Here, what is said by the word "Varana" (Choosing)? Not the acceptance in the form of being subsidiary or being a body; because that is eternally established. Nor the opposite of that; because of being contradictory. Nor the granting of attainment; because of the contingency of repetition with "Attainable by him." Nor any other mode here; because of impossibility. To this he says "Matpraptyanuguna" (Favorable to My attainment). "Vipaka" (Ripening/Result) here is of the form of 'being of the nature of firm remembrance', 'being of the same form as vision', etc. Opponents to that are sins, Rajas, Tamas, attachment, hatred, delusion etc. "Atyarthamatpriyatvam" is unsurpassed devotion. By the word "Adi" (etc.), all that is required in between up to the approach to the Supreme Abode is intended. "Ahameva" (I alone)—the intention is that this burden belongs to Me alone, the Supremely Compassionate. To stabilize that "Tasya aham sulabhah" (I am easy to attain for him) etc. refers to the stated meaning, he shows the future expansion of this very meaning which is in the form of increasing the cited Shruti—with "Vakshyate cha" (And will be said).

अभ्युदय और निःश्रेयस ये वे दो लक्ष्य हैं जिन्हें प्राप्त करने के लिए मनुष्य अपने जीवन में प्रयत्न करते हैं। अभ्युदय का अर्थ है लौकिक सम्पदा और भौतिक उन्नति के माध्यम से अधिकाधिक विषयों के उपभोग के द्वारा सुख प्राप्त करना। यह वास्तव में सुख का आभास मात्र है क्योंकि प्रत्येक उपभोग के गर्भ में दुःख छिपा रहता है। निःश्रेयस का अर्थ है अनात्मबंध से मोक्ष। इसमें मनुष्य आत्मस्वरूप का ज्ञान प्राप्त करता है जो सम्पूर्ण जगत् का अधिष्ठान है। इस स्वरूपानुभूति में संसारी जीव की समाप्ति और परमानन्द की प्राप्ति होती है।ये दोनों लक्ष्य परस्पर विपरीत धर्मों वाले हैं। भोग अनित्य है और मोक्ष नित्य एक में संसार का पुनरावर्तन है तो अन्य में अपुनरावृत्ति। अभ्युदय में जीवभाव बना रहता है जबकि ज्ञान में आत्मभाव दृढ़ बनता है। आत्मानुभवी पुरुष अपने आनन्दस्वरूप का अखण्ड अनुभव करता है।यदि लक्ष्य परस्पर भिन्नभिन्न हैं तो उन दोनों की प्राप्ति के मार्ग भी भिन्नभिन्न होने चाहिए। भगवान् श्रीकृष्ण यहाँ भरतश्रेष्ठ अर्जुन को वचन देते हैं कि वे उन दो आवृत्ति और अनावृत्ति मार्गों का वर्णन करेंगे।यहाँ काल शब्द का द्वयर्थक प्रयोग किया गया है। काल का अर्थ है प्रयाण काल और उसी प्रकार प्रस्तुत सन्दर्भ में उसका दूसरा अर्थ है मार्ग जिससे साधकगण देहत्याग के उपरान्त अपने लक्ष्य तक पहुँचते हैं।प्रथम अपुनरावृत्ति का मार्ग बताते हैं --

And thus, the account of those who attain the Lord without any difficulty merely through constant practice has been stated.

Now, a certain distinction is being stated regarding those who desire liberation and enjoyment through departure (from the body) — [starting with] "Yatra".

Non-return is liberation. Return is for enjoyment.

The subsequent text is for the purpose of explaining that time dying in which they go to return or non-return" — to refute such a misunderstanding, he [Madhvacharya] says — "Yat" (Which/That) etc.

"Those who are the presiding deities of time" — this is the grammatical resolution (vigraha) [of the compound used in the commentary]. "Gone by the deities" means gone by the paths presided over by them, because the word "Time" (kāla) is used [in the verse].

(Objection:) How is the explanation given by inserting the word "etc." (ādi)? To this he says — "Time" (kāla). (Objection:) Why? To this he says — "Because of Fire etc." (agnyādeḥ). (Since) Fire, Light, and Smoke (are mentioned later).

The worshippers of the Qualified (Saguna) Brahman, having attained His abode, do not return but are liberated gradually (Krama-mukti). There, for those in whom right vision (Samyag-darshana) has not arisen prior to the enjoyment of that world, there is a need for a path; it is not that they do not need it like the realized souls (Samyag-darshins); therefore, the Devayana path is taught for the worshippers to attain that world. The mention of the Pitryana path is, however, for the praise of that [Devayana]. After the departure of the vital forces, "Yatra" — at which 'Time', meaning the path implied by the deities presiding over time — the 'departed' Yogis (meditators) and ritualists (Karmis) go to non-return and return [respectively]. The meditators who have set out on the Devayana path go to non-return. And the ritualists who have set out on the Pitryana path go to return.

Although it was stated in "The worlds up to the realm of Brahma are subject to return" (Gita 8.16) that even those gone on the Devayana path return, nevertheless, those gone on the Pitryana path do indeed return; no one there is a partaker of gradual liberation. As for those gone on the Devayana path, although some return — such as the Pratika worshippers (worshippers of symbols) who have gone up to the world of Lightning, or the worshippers of Pancagni-vidya etc., who, even though led to the Hiranyagarbha limit by the non-human person (Amānava Puruṣa), do return at the end of enjoyment because they are atat-kratavaḥ (not having performed the specific worship for liberation) — still, the worshippers of Dahara-vidya etc. are liberated gradually at the end of enjoyment; thus, not everyone returns. Therefore, the Pitryana path is inferior because its result is invariably return. But this Devayana path is highly praiseworthy because its result is non-return — this praise is justified. Because even if there is return for some, the quality of having 'non-return as the fruit' is not lost.

"That Devayana and Pitryana 'Time'" — meaning the path implied by the deities presiding over time — "I shall declare, O Bull of Bharatas." Here, if the primary meaning of the word 'Time' is taken, the words Fire, Light, Smoke, and the words 'Gati' and 'Sriti' (path) would become inexplicable. Therefore, in deference to them, figurative implication (Lakṣaṇā) is resorted to in the single word 'Time', because of the preponderance of deities presiding over time in both paths. Even though Fire and Smoke, which are other than time, are present, the implication by the word 'Time' is based on a partial aspect (ekadesha), just like the word 'Agnihotra' [implies the whole ritual even when Agni is not the deity in the morning offering]. Otherwise, due to the absence of the deity Agni in the morning, its naming would not be established by the rule "And the other scripture is named after that." And "Mango Grove" (Āmravaṇam) is a worldly example [where a grove is named so due to the majority of mango trees despite others being present].

(Objection:) "Those gone from here who return (āvartante) or those who are liberated (nivartante), how are they to be known here?" Raising this doubt, He says — "Yatra" etc.

"At which time" — the time at which the departed Yogis go to, i.e., attain, non-return; and again, the time at which the departed attain only return; O "Bull of Bharatas" — one born in a family fit for Knowledge — I shall speak of, i.e., tell, that time.

The connection of "at which time they depart" (yatra kāle prayātāḥ) is with the remote parts [of the sentence structure]. "Yatra" — at which time, indeed, "non-return" (anāvṛttim), i.e., absence of rebirth, and "return" (āvṛttim), which is contrary to that.

"Yogins" (yoginaḥ) — here both Yogis and ritualists (karmins) are spoken of; ritualists are called Yogis 'by quality' (guṇataḥ) — because of the qualification "for Yogis by Karma-yoga" (Gita 3.3).

At which time the departed — the dead — Yogis go to non-return, and at which time the departed go to return, I shall speak of that time, O Bull of Bharatas. He states that time —

Now, in response to the expectation "When and by which path do those who have gone not return, or by which do those who have gone return?", He says — "Yatra" etc.

Here, the word 'Time' (Kāla) is also meant to imply the 'Path' through the conducting (ātivāhika) deities presiding over time periods ranging from Day to Year. And the meaning is this: The 'Time' — meaning the 'Path' implied by the deities presiding over time — on which the 'departed', i.e., those separated from life-breaths, who are devotees knowing the glory of the Lord and those seeking wealth (arthārthī), go to non-return and return respectively; I shall describe that.

Although it is not possible for Fire (Agni) and Light (Jyoti) to be presiding deities of time by themselves, still, such a statement is possible in the sense of them being presiding deities of Evening and Morning. Therefore, in the Mantra — "Agni and Manyu..." is described at night, and "Surya and Manyu..." during the day.

यत्र where? काले in time? तु verily? अनावृत्तिम् nonreturn? आवृत्तिम् return? च and? एव even? योगिनः Yogis? प्रयाताः departing? यान्ति go to? तम् that? कालम् time? वक्ष्यामि (I) will tell? भरतर्षभ O chief of Bharatas.Commentary I shall declare to you? O Prince of the Bharatas? the time at which if the Yogis leave their body they will not be born again and also when if they die they will be born again.To return means to be born again.

Bharatarsabha, O best of the Bharata dynasty; vaksyami, I shall speak; tu, now; tam, of that; kalam, time; prayatah, by departing, by dying; (-these words are to be which time; yoginah, the yogis; yanti, attain; anavrttim, the State of Non-return, of nonrirth; ca eva, and also; of the time by departing at which they attain its opposite, avrttim, the State of Return.
By 'Yogis' are implied both the yogis (men of meditation) and the men of acitons (rites and duties).
But the men of action are yogis by courtesy, in accordance with the description, 'through the Yoga of Action for the yogis' (3.3).
The Lord speaks of that time: [This is Ast.'s reading.-Tr.]

Here, the term 'time' denotes a path, having many deities beginning with day and ending with year. The deities preside over divisions of time. The meaning is - I declare to you the path departing in which Yogins do not return and also the path departing in which the doers of good actions return. By the clause, 'Light in the form of fire, the day, bright fortnight, six months of the northern course,' year also is denoted.