Bhagavad Gita - Chapter 8 - Shloka (Verse) 24

व्याख्या--'अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्'--इस भूमण्डलपर शुक्लमार्गमें सबसे पहले अग्निदेवताका अधिकार रहता है। अग्नि रात्रिमें प्रकाश करती है, दिनमें नहीं; क्योंकि दिनके प्रकाशकी अपेक्षा अग्निका प्रकाश सीमित है। अतः अग्निका प्रकाश थोड़ी दूरतक (थोड़े देशमें) तथा थोड़े समयतक रहता है; और दिनका प्रकाश बहुत दूरतक तथा बहुत समयतक रहता है।

यहाँ अग्नि कालाभिमानी देवताका वाचक है तथा ज्योति भी कालाभिमानी देवताका ही वाचक है अथवा अग्नि और ज्योति नामवाले दोनों प्रसिद्ध वैदिक देवता ही हैं। जिस वनमें आमके पेड़ अधिक होते हैं उसको जैसे आमका वन कहते हैं उसी प्रकार यहाँ कालाभिमानी देवताओंका वर्णन अधिक होनेसे यत्र काले तं कालम् इत्यादि कालवाचक शब्दोंका प्रयोग किया गया है। ( अभिप्राय यह कि जिस मार्गमें अग्निदेवता ज्योतिदेवता ) दिनका देवता शुक्लपक्षका देवता और उत्तरायणके छः महीनोंका देवता है उस मार्गमें ( अर्थात् उपर्युक्त देवताओंके अधिकारमें ) मरकर गये हुए ब्रह्मवेत्ता यानी ब्रह्मकी उपासनामें तत्पर हुए पुरुष क्रमसे ब्रह्मको प्राप्त होते हैं। यहाँ उत्तरायण मार्ग भी देवताका ही वाचक हैं क्योंकि अन्यत्र ( ब्रह्मसूत्रमें ) भी यही न्याय माना गया है। जो पूर्ण ज्ञाननिष्ठ सद्योमुक्ितके पात्र होते हैं उनका आनाजाना कहीं नहीं होता श्रुति भी कहती है उसके प्राण निकलकर कहीं नहीं जाते। वे तो ब्रह्मसंलीनप्राण अर्थात् ब्रह्ममय -- ब्रह्मरूप ही हैं।

Having explained it according to the context (implication), he now explains it according to the literal hearing — with "Athavā" (Or), etc. (Objection:) Then, since conducting (atinetrī) deities are accepted, how is the designation based on the predominance of 'Time' coherent? To this he says — "Bhūyasāṃ tu" (But of the majority), etc.

In both paths, the deities presiding over Time etc. are expressed by the word 'Time'. Intending to imply all the deities by the word 'Time' due to the majority of those presiding over time, the term 'Time' is used; this is the meaning.

Just as due to the majority of mangoes, a forest is designated as a 'Mango-grove' even when other trees are present; he gives this example with "Āmra" etc.

(Objection:) Since it is possible to understand them as signposts of the road or as lands of enjoyment by those respective words, why are 'deities' accepted? Raising this doubt, he answers based on the logic "They are conductors, because of indicatory marks" [Brahma Sutra 4.3.4] — with "Iti sthitaḥ" (It is established), etc.

"Of them" (teṣām) means in the vicinity of Fire etc.; the locative case "Tatra" (There) is used in the sense of proximity (sāmīpya). "Brahman" here is the Brahman with the limiting adjunct of effects (Kārya-Brahman), or the Supreme Brahman as the support of liberation sequentially (paramparayā). Therefore, it is said "gradually" (kramena).

He distinguishes the one who possesses the knowledge "I am the Nirguna, acosmic Brahman" — with "Brahma-upāsanā" (Worship of Brahman).

(Objection:) To maintain the primary meaning of the word 'Brahman', isn't this path stated only for the knowers of Supreme Brahman? (Reply:) No, because that would contradict the 'Bādari Adhikaraṇa' [of the Brahma Sutras]; he says this with "Na hi" (Indeed not), etc.

In deference to the promise "I shall speak of that Time," Fire (Agni) is a deity presiding over time; likewise, Light (Jyoti) is also a deity presiding over time. Or, [alternatively] Agni is the deity Agni, Jyoti is the deity Jyoti — thus they are deities exactly as heard (yathā-śrute). (Objection:) "At which time... I shall speak of that time" — how is this [interpretation of deities] appropriate given this? If you ask this, [we say:] In both paths, because those presiding over time are to be spoken of in the majority (bhūyasā), the instruction is made by intending the 'implication' (upalakṣya) of all deities by the word 'Time'. Just as, even when other travelers exist, if umbrella-bearers are in the majority, the statement is made "The umbrella-bearers go." Or just as, even when other trees exist, due to the majority of mangoes, it is designated "The forest is by mangoes (Mango-grove)"; like that.

By this, [it means] "I shall speak of the path implied by the deities presiding over time." If the primary meaning of the word 'Time' is taken, the words Fire, Light, Smoke and the words Path (Gati/Sriti) would be inapplicable — this has been answered. For here [the analogy is]: Is the instruction of the path like someone promising "I shall speak of the path by which people go happily" and instructing "First the hill, then the banyan tree, then the river" [landmarks]? Or is it like someone promising "I shall speak of where they go happily to the city or village" and instructing "First the bullock-cart, then the horse-carriage, then the man-carriage (palanquin), then walking" [means of transport/conductors]?

In the first case [landmarks], it would contradict the adhikaraṇa "They are conductors, because of indicatory marks" [Brahma Sutra 4.3.4]. In the second case [conductors], since the words Agni etc. are perfectly applicable in the manner stated, the figurative implication (lakṣaṇā) is not futile; and because the status of being 'conductors' (ātivāhikatva) is established for the Ray (Archis) etc. by the logic "In the Shruti they are conductors," it is necessary to grasp Agni etc. as conductors. Therefore, even in the promise-statement "I shall speak of that Time," the meaning "I shall speak of the deities presiding over time" is indeed proper. Just as in the 'Gamana-adhikarana', the usage is "In this path which is a region of earth, these people go," similarly, in the 'Yoga-gamana-adhikarana', [the going is] through the deities Agni etc. presiding over time; thus, there is no inapplicability of the words 'Gati' and 'Sriti' to be mentioned later.

Or, in the Commentary (Bhashya) too, by interpreting "I shall speak of that Time" as "I shall speak of the path implied by the deities presiding over time," non-contradiction must be achieved somehow. And this is also to imply other deities mentioned in the Shruti. And so the Shruti says: "They attain the Ray (Archis), from the Ray the Day, from the Day the Bright Fortnight, from the Bright Fortnight the six months when the sun goes north, from the months the Year, from the Year the Sun, from the Sun the Moon, from the Moon the Lightning; there is a non-human Person (Amānava Puruṣa), he leads them to Brahman; this is the path of Brahman, the path of Gods; in this human cycle they do not return..." [Chhandogya Up. 4.15.5-6].

Here in the Shruti also, following other Shrutis, it should be understood: From Year to the World of Gods (Devaloka), from World of Gods to Wind (Vayu), from Wind to Sun; and after Lightning — from Lightning to Varuna, from Varuna to Indra, from Indra to Prajapati. There, the Knowers of Brahman (Brahma-vidah) who have 'departed' (died) on that Path of Gods (Devayana) go gradually to Brahman. 'Knowers of Brahman' — here worshippers (Upasakas) of Brahman are to be grasped, not those established in right vision entitled to immediate liberation (Sadyomukti). Because by Shrutis like "His vital forces do not depart," their motion and arrival are negated, and it is propounded that their pranas merge in Brahman and they become Brahman.

And thus is the aphorism of Lord Vyasa: "The Effect (Kārya), says Badari, because of the possibility of movement for that" [Brahma Sutra 4.3.7]. Regarding "He leads them to Brahman," it is doubted: Does he lead to the Effect, the Lower Brahman, or to the Supreme, Immutable, Primary Brahman? Why the doubt? Because of the use of the word 'Brahman' and the scriptural text regarding 'movement' (gati). There, the teacher Badari thinks that the Non-human Person leads them only to the 'Effect', the Qualified Lower Brahman. Why? Because being a destination (gantavyatva) is possible for this Effect Brahman, since it has locality (pradeshavattvā); but for the Supreme Brahman, being a goer, a destination, or movement cannot be conceived, because It is omnipresent and is the Inner Self (Pratyagātmā) of the goers.

'Jyoti' (Light) refers to 'Archis' (the Ray/Flame). For indeed, the Shruti states: "They attain the Ray" [Brihadaranyaka Upanishad 6.2.15]. Similarly in the Naradiya [Purana]: "Having attained Agni, then the Ray, and then the Day, etc."

And Agni and the others are presiding deities (abhimāni-devatā). Otherwise, how would [the scriptural sequence] "From the Day to the waxing fortnight" [Chandogya Upanishad 5.10.1] be consistent? In the Brahma [Purana], it is said: "Worshipped indeed by the deities of the Day, etc., he goes to Brahman."

And the deity presiding over the Solstice (Ayana) is distinct from the deities presiding over the Months. And that is stated in the Garuda [Purana]: "Worshipped by the [deity of the] Solstice, surrounded by the [deities of the] Months."

The Day [should be understood] with [the deity of] Abhijit, the Bright Fortnight with [the deity of] Purnima (Full Moon), and the Solstice with [the deity of] Vishuva (Equinox). And that is stated in the Brahma Vaivarta [Purana]: "Worshipped by the Day along with the Midday, by the Bright Fortnight along with the Full Moon, and by the Solstice along with the Equinox, he goes to Keshava."

Regarding that, He states the Path of the Gods (Devayana) for the worshippers — with "Agni" (Fire), etc. By "Fire" and "Light," the presiding deity of the Ray (Archis) is implied (lakṣyate).

Similarly, by "Day," the presiding deity of the Day [is implied]. Likewise, for the "Bright Fortnight" and the "Northern Solstice" consisting of six months, it is indeed the presiding deities [that are meant]. And this is an implication (upalakṣaṇa) for other [deities mentioned in Shruti] as well.

Those who have "departed" (prayātā), i.e., gone forth [on that path], attain the Effect Brahman (Kārya Brahman), and through that, the Supreme [Brahman]. "Knowers of Brahman" (Brahma-vidah) here refers to the people who are worshippers (upāsakas) of Brahman.

"Fire, Light, Day, Bright Fortnight, six months of the Northern Solstice" — this is an illustration/indication of the Year and others [presiding deities mentioned in the Shruti scriptures].

Regarding that, He states the Path of Non-return — with "Agni" (Fire), etc. By the words "Fire" and "Light," the presiding deity of the Ray (Archis) mentioned in the Shruti "They attain the Ray" is implied. By "Day," the presiding deity of the Day. By "Shukla," the presiding deity of the Bright Fortnight. By "Six months of the Northern Solstice," the presiding deity of the Northern Solstice. And this is for the purpose of implying other deities mentioned in the Shruti, such as the Year (Samvatsara), the World of Gods (Devaloka), etc.

Those worshippers of the Lord who have "departed" (prayātā), i.e., traveled, on the path which is of such nature, attain Brahman; because they are "Knowers of Brahman" (Brahma-vidaḥ). And so implies the Shruti: "They attain the Ray, from the Ray the Day, from the Day the waxing fortnight, from the waxing fortnight the six months during which the sun moves north, from the months the World of Gods..."

For indeed, for those established in right vision (samyag-darśana) who partake of immediate liberation (sadyomukti), there is no 'motion' (gati) anywhere, because of the Shruti: "His vital forces do not depart."

He states the purport of the section from 'Yatra kale tu' (8.23) etc. up to 'Yogayukto bhavarjuna' (8.27)—with 'Atha' (Now). Here (in Gita), the statement of the Smoke-path etc. is for the sake of 'being rejected'; and the instruction of the Light-path etc. is only for the sake of its contemplation; therein lies the purport, this is the idea.

(Objection) "Now, the Archiradi path belongs indeed only to the one devoted to the Supreme Goal; so how is commonality stated here?"—to this he says—"Dvayorapi" (Of both also). Since the non-return of the Self-devoted one also was stated before, to show that for him also the path is Archiradi alone, he says—"Sa cha" (And that). He shows the Shruti itself for commonality and non-return—with "Yatha" (Just as).

"The fruit of the Principal (Angi) is designated for the Subsidiary (Anga) also"—anticipating this doubt, he refutes—with "Na cha" (And not). He states the reason—"Ye cha" (And who). Although it is proper to designate the fruit of the Principal for the Subsidiary also; still, when the Subsidiary is mentioned separately as equal along with the Principal, the designation of that (Principal's) fruit (for the Subsidiary) is not proper; this is the purport.

By this, the distinction of the contemplation of the Reality of Imperishable (Akshara) here from the knowledge of the Inner Self stated in the first hexad is also shown. "Those who know thus"—how does this refer to the one devoted to the Inner Self?—to this he says—"Panchagnividyayam cha" (And in the Knowledge of Five Fires). "Waters come to be called Man" (Chandogya 5.9.1)—since the tripled (compounded) elements are being spoken of, the contact with other elements is established. "Of waters alone"—this is said to exclude the modification of the Self's nature. To show the conditional nature of even such body-connection, he says "Caused by merit and sin." "Of good conduct... good womb... of bad conduct... bad womb" (Chandogya 5.10.7)—from such statements, this section is not about mere insentient matter.

"Those who know thus" and "Those who worship faith and austerity in the forest"—since these two 'Yad' clauses (relative clauses) are referred back to by the single 'Tad' clause "They (go) to light," to make known that the path of both is not different, the distant phrase "Those who know thus, they (go) to light" is taken up. He shows the specific form presented, translated by the word 'Thus'—with "Vivikte" (When distinguished).

(Objection) "Now, 'That Person is non-human, he leads them to Brahman' (Chandogya 4.15.6 / 5.10.2)—thus attainment of Brahman is heard for one gone by Archiradi; so how is the attainment of the Brahman-attaining Archiradi path possible for the worshipper of mere Self?"—to this he says—"Atmayathatmya" (Reality of Self...). This one devoted to Panchagni-Vidya is not a worshipper of mere Self; but one contemplating on his own Self as having Brahman as its Self; this is the idea. Otherwise there would be contradiction with the 'Tat-kratu' logic (as the will, so the fruit); with this intention he says—"Tatkratunyayaccha". The particle 'Cha' is for mutual conjunction. He states the proof for the contemplation of the Self-as-it-is being of the form of contemplation of having the sole essence of being subsidiary to the Supreme—with "Ya atmani" (Who in the Self...). By the word 'Adi', hundreds of sentences like "Lord of the Universe" (Taittiriya Narayana 6.11), "Lord of the lords of senses" (Svetasvatara 6.9) etc. are grasped.

Here, contradiction with Shariraka Bhashya (Brahma Sutra Bhashya) etc. is suspected by the dull-witted. Here first of all, in Shruti, Sutra, Bhashya etc. and elsewhere, the contemplation of one's own Self as having Supreme Self as its Self, and the Archiradi path, are stated without distinction for the knower of Five Fires. And since its (path's) nature of leading to Brahman is established in Shruti etc. and here in "Departing in that, the knowers of Brahman go to Brahman" (8.24); it must be accepted that there is indeed attainment of Supreme Self for the knower of Five Fires also. There in the attainment—for the Jnanis, the Enjoyable is (Brahman) qualified by the contemplation of their own Self as having Brahman as Self; but for those devoted to the Reality of Imperishable, the Enjoyable is their own nature first; by the logic of Madhu-Vidya etc. which are means to Brahman-attainment preceded by attainment of the status of Vasu etc., there is Brahman-attainment in the end. Such restriction of the order of stages is due to the difference in ancient expectation. And that is due to specific ancient karma—this was shown earlier in "Four kinds worship Me" (7.16). And it is not commented here that "The knower of the reality of Self is other than the Seeker (Jijnasu)"; (because) due to the example of Panchagni-Vidya here regarding the 'Nature' and 'Creation' stated as knowable by the Seeker; and because in the middle, departure by the cranial nerve and non-return are stated only for the seeker of Kaivalya. And there is no difference in meaning here between the words 'Reality of Self' and 'Reality of Imperishable'. There is some distinction in his worship—the knowers of the Reality of Imperishable are "Worshippers of their own Self which is the body of the Supreme Self"; but Jnanis are "Worshippers of the Supreme Self having their own Self as body"—this distinction alone is intended by the designation of division "Those who know thus, and those who in the forest..." (Chandogya 5.10.1)—thus it is stated in the Bhashya etc. In the 'Sara' (Vedantasara?) however—"Both indeed worship the Perfect Brahman with a difference in mode; some the Brahman having their own Self as body, others their own Self having Brahman as its Self" (Vedantasara 4.3.14). Therefore, one should not be deluded that the Seeker (Jijnasu) commenced in the seventh—being distinct from the Jnani desiring attainment of Supreme Self—is a "Contemplator of his own Self not having Brahman as its Self." And his inclusion is only in the category of 'Udara' (Noble); because he is distinct from the Jnani who delays the experience of his own Self and is averse (to it?). The prohibition of Archiradi path is regarding the worship of one's own Self devoid of the contemplation of one's own Self having Brahman as its Self. This too is stated clearly in Bhashya etc.—"Therefore, he who worships the insentient-mixed or mere sentient object with the view of Brahman and with separation from That, (the Person) does not lead them; but he leads those worshipping the Supreme Brahman, and those worshipping the Self separated from Prakriti and having Brahman as its Self" (Brahma Sutra Bhashya 4.3.15) etc. Regarding what is said again—"But the remaining three devotees are considered desirers of fruit. All are of falling nature; the Enlightened one alone is partaker of Liberation" (Mahabharata 12.341.35?)—there too, 'falling nature' is stated only because of the stability of the happiness of mere Self-experience; by that much there is no contingency of Samsara again. Like in "Fallen from Indra-world, intent on My world, freed from all Samsaras, he goes to My world" (Vayu Purana 139.98?); "Or this one fallen from this non-existent world to the world of gods" (Yajurveda 6.1.1.5?) etc., there is no contradiction in the usage of 'falling nature' merely due to the fall from the previous state even in the attainment of successively higher states. And due to the delay by the experience of limited happiness, the propriety of censure as 'fallen' from the experience of unsurpassable happiness at that time also exists. Or, 'falling nature' is defined as 'fall from what was attained' due to the interruption of experience for some time in the state of fruit, regarding the Supreme Self experienced in the state of worship. In "The Enlightened one alone is partaker of Liberation," the 'immediate' partaking of liberation is stated for the Enlightened; by that much there is no absence of liberation for the other. Because of non-contradiction like in "Having enjoyed vast enjoyments, you, in the end, by My grace; attaining My remembrance, will attain My world" (Vishnu Purana 5.19.26). And just as for some Seeker of Liberation himself, the happiness of serving the body of Brahma (Hiranyagarbha) is mentioned in the middle; so here too, there is delay in Self-experience in a specific place. And just as by "Or he does not desire the service of Brahma's body there; he departs standing on the path, become cool, free from disease" etc., the going to the Supreme Sky by the path of Devayana is stated for one freed from attachment to the service of Brahma's body; similarly here too, for one fallen (moved) from the place of Self-experience, there would be ascent to the Supreme Sky. And the Archiradi path for him is either after the experience of intermediate fruit or in the middle of the path. Like the Sayujya of the Moon for one dead in Dakshinayana, this experience of intermediate fruit is of the form of mere rest—thus in both ways there is no contradiction. By this, "His 'non-symbolic-support-ness' is only later" is also refuted; because like Madhu-Vidya, its possibility exists even at first. And they remember the place of Self-experience as lower than the place of Liberation—"The immortal place of Yogis, causing satisfaction to their own Self... For those Yogis who are single-minded, always meditating on Brahman; for them is that Supreme Place which the Suris see" (Vishnu Purana 1.6.38-39). And the designation of 'Liberated' for those residing in the Immortal Place is due to the absence of old age, death etc. and due to the departure of merit and sin which are causes of rebirth. And there is a fruit lower than Liberation even for those who have abandoned the gross body, dependent on specific worships. And that the Sankhyas read by the word 'Prakriti-laya' etc.—"By Dharma going upwards..." (Sankhya Karika 44, 45). In "Bondage is desired from Viparyaya," it is explained by Vachaspati (Mishra)—"From Viparyaya—from non-knowledge of Truth—bondage is desired; and that is threefold: Prakritika, Vaikritika, and Dakshayanika. There, those who worship Prakriti due to (identifying) Self in Prakriti, theirs is Prakritika bondage. Which is spoken of in the Purana regarding Prakriti-layas—'Thinkers of the Unmanifest stay for a full hundred years (of Brahma)'. Vaikarika bondage is of those who worship modifications alone—elements, senses, ego, intellect—with the idea of Purusha. Regarding them this is said as—'Thinkers of senses stay here for ten Manvantaras. Elemental ones for a full hundred. Ego-worshippers for a thousand. Bauddhas (Intellect-worshippers) stay for ten thousand, free from fever. They are indeed these Videhas whose bondage is Vaikritika'"—thus. Thus, just like for thinkers of principles like Unmanifest etc., for thinkers of the Inner Self Reality also, a fruit appropriate to that place and time, uncertain (?) and excellent compared to that (Prakriti-laya etc.), is reasonable. That is why in Bhuma-Vidya, 'Ativaditva' (claiming superiority) is stated even for the worshipper of mere Inner Self. But in the contemplation of one's own Self as having Brahman as its Self, due to resting in Brahman-attainment, there is non-return—this is the distinction. Therefore indeed, "If the experience of Akshara is finite, how are its seekers different aspirants from those of Lordship?"—this is also refuted. Because their difference is reasonable due to the division of external and internal objects of enjoyment; and due to the difference in fitness for return and non-return. For those unable to bear delay, again, this is the adherence—"Abandoning all Dharmas..." (Charama Shloka). In "This mantra will accomplish Kaivalya and the Lord" (Brihannaradiya/Harita Smriti 3.40?) etc. also, by the word 'Kaivalya', the happiness of mere Self-experience is said to be attainable by those desiring it. And this, being included in the category of obstacles, the Jnanis who are careful from the beginning avoid. Some, however, averse to Brahman-experience, desire eternal Self-experience happiness; there we do not see the tradition of Bhashyakaras etc., nor proof, nor logic. Because in the total destruction of karma, due to the manifestation of the natural form, Brahman-experience is inevitable. And in case of connection with remainder of karma, there is contingency of Samsara. And due to the destruction of all karma which is the cause of old age, death etc., there is 'Non-Samsara'; by that much alone is the designation of 'Liberated'. "If you say: Due to non-destruction of karma obstructing Brahman-experience, there is absence of both (Samsara and Brahman-experience)"—(Answer) Let it be so; "This karma will not perish even later"—there is no regulator for this. —This is the direction.

"The imagination of eternal Kaivalya devoid of attainment of the Supreme etc.; is not established without contradicting Sutra, Bhashya, Shruti, Smriti etc. Therefore, relying on the difference of state due to difference of aspirant; the ancients propounded another 'Westward' (?) path/goal also. There, due to the impossibility of the incongruity of 'Return' and 'Supreme Attainment' etc.; what is stated by us is the unfailing elixir of Shruti and Smriti."

(Objection) "Now—'He stated the Archiradi path'—how is this said? For by 'Yatra kale' (At which time), a specific Time is being commenced"—to this he says—"Atra kalashabdah" (Here the word Time...). In Shariraka, liberation is stated even for one dying in Dakshinayana etc.—"And therefore even in the Southern Path" (Brahma Sutra 4.2.20). And here "White and Black are these two paths" (8.26)—is said immediately after. Otherwise there would be contradiction with "Fire, Light" (8.24) etc. "Knowing these paths, O Partha" (8.27)—it is concluded by a word denoting 'Path'; this is the purport.

Showing connection with the distant "Yatra kale... prayatah" (At which time... departing), and resolving the doubt "And how is there return for Yogis?"; he states the sentence-meaning of the verse "Yatra kale"—with "Yasmin" (In which...). Here "Yoginah"—Jnanis and those related to meritorious deeds. "Eka-shesha (one remainder) of similar forms in the same case" (Panini 1.2.64)—(implies both Karma and Jnana yogis). Or "Punyakarma" is supplied. "They go to the light," "From light to day," "From day to the bright fortnight," "From the bright fortnight to the six months the sun goes north," "From months to the year" (Chandogya 5.10.1-2)—according to such Shruti it is said—"Indication of Year etc." Its clarity is in the Archiradi Pada (Brahma Sutra 4.3). There it is summarized thus by Varada Gurus (Vatsavarada?): "Light, Day, Bright Fortnight, Northern Solstice, Year, Wind, Sun, Moon; and Lightning, Varuna, Indra, Prajapati are called the Conductors" (Tattvasara 102). "Agnirjyotih"—means Light in the form of Fire. By that, the 'Archi' (Light/Flame) situated at the first stage of the Devayana path is intended. Therefore, those speaking of Fire and Light as different deities or as deities presiding over Time are refuted.

इस श्लोक में क्रममुक्ति के मार्ग को दर्शाया गया है। वेदप्रतिपादित कर्म एवं उपासना के समुच्चय अर्थात् दोनों का साथसाथ अनुष्ठान करने वाले साधक और उसी प्रकार जिन लोगों को वर्तमान जीवन में ही ब्रह्म का साक्षात् अनुभव न हुआ हो ऐसे ब्रह्म के उपासक इस क्रममुक्ति के अधिकारी होते हैं। उपनिषदों के अनुसार ये साधक जन देह त्याग के पश्चात् देवयान (देवताओं के मार्ग) के द्वारा ब्रह्मलोक अर्थात् सृष्टिकर्ता ब्रह्माजी के लोक में प्रवेश करते हैं। वहाँ कल्प की समाप्ति तक दिव्य अलौकिक विषयों के आनन्द का अनुभव करके प्रलय के समय ब्रह्माजी के साथ वे सर्वथा मुक्त हो जाते हैं। उपनिषदों में प्रयुक्त शब्दों का उपयोग कर भगवान् श्रीकृष्ण यहाँ देवयान को इंगित करते हैं। ऋषि प्रतिपादित तत्त्व ज्ञान के जिज्ञासुओं के लिये अध्यात्म दृष्टि से यह श्लोक विशेष अर्थपूर्ण है।अग्नि ज्योति दिन शुक्लपक्ष उत्तरायण के षण्मास ये सब सूर्य के द्वारा अधिष्ठित देवयान को सूचित करते हैं। प्रश्नोपनिषद् में परम सत्य की सृष्टि से उत्पत्ति का वर्णन करते हुए इन मार्गों को स्पष्ट रूप से बताया गया है। वहाँ गुरु बताते हैं कि सृष्टिकर्ता प्रजापति स्वयं सूर्य और चन्द्र बन गये। आकाश में दृश्यमान सूर्य और चन्द्र क्रमशः चेतन और जड़ तत्त्व के प्रतीक स्वरूप हैं।चेतन तत्त्व के साथ तादात्म्य स्थापित करके जो सत्य का उपासक अपना जीवन जीता है वह मरण के समय भी जीवन पर्यन्त की गई उपासना के उपास्य (ध्येय) का ही चिन्तन और स्मरण करता है स्वाभाविक है कि ऐसा उपासक अपने उपास्य के लोक को प्राप्त होगा क्योंकि वृत्ति के अनुरूप व्यक्ति बनता है। सम्पूर्ण जीवन काल में रचनात्मक दैवी एवं विकासशील विचारों का ही चिन्तन करते रहने पर मनुष्य निश्चित ही वर्तमान शरीर का त्याग करने पर विकास के मार्ग पर ही अग्रसर होगा। इस मार्ग को अग्नि ज्योति दिन आदि शब्दों से लक्षित किया गया है। इस प्रकार उपनिषदों की अपनी विशिष्ट भाषा में ब्रह्म के उपासकों की मुक्ति का मार्ग उत्तरायण कहलाता है। क्रममुक्ति को बताने के लिए ऋषियों द्वारा प्रायः प्रयोग किये जाने वाले इस शब्द उत्तरायण में उपर्युक्त सभी अभिप्राय समाविष्ट हैं।इस मार्ग के विपरीत वह मार्ग जिसे प्राप्त करने पर पुनः संसार को लौटना पड़ता है उसका वर्णन करते हुए भगवान् कहते हैं --

"Fire" (Agni) and "Smoke" (Dhūma) [are mentioned]. By "Northern" (uttarena) is meant the "Upward" (ūrdhvena) course (ayana) lasting six months.

And that [path], because it possesses attributes like light (prakāśa), is metaphorically described (upacaryate) by words like burning/fire (dahana).

Therefore, the opposite [path] is understood by the reverse [attributes]. There [in the southern path], due to entering the enjoyable portion of the Moon (Chandramas), there is return for the sake of enjoyment (bhoga).

Since the word 'Jyoti' has multiple meanings, he states the intended meaning — "Jyoti" [means Ray/Archis]. "Abhisambhavanti" means they attain. In the Shruti and Puranas, the attainment of the Ray (Archis) is mentioned before the Day; the meaning is that this is the same account.

(Objection:) Why should it not be the apparent (literal/physical) meaning? Why accept 'presiding deities'? To this he says — "Presiding" (abhimānī), etc. The word 'Cha' (and) is in the sense of aggregation along with the support of the word 'Adi' (etc.). Otherwise, if the time of death were accepted [literally], the Shruti "From day to the bright fortnight" [would be incongruous]. This is an implication (upalakṣaṇa) — "Day, Bright Fortnight" in the Gita also. The idea is that there is no fortnight apart from day and night [physically, so it implies deities].

Also due to similar scriptural accounts (samākhyāna), he says "By day" (divā), etc. Furthermore, "Six months Northern Solstice" and "Six months Southern Solstice" [Gita 8.25] — this also conveys the sense of presiding deities.

Since there is no solstice apart from the months, but distinct mention is possible due to the distinctness of the presiding deities; with this intent, he says "Month" (māsa), etc. By this, the interpretation that "the six months are the solstice" is also refuted, because of contradiction with the Puranas.

Here, he supplies something not mentioned — "Day" (ahaḥ), etc. The idea is that it should be seen here that "he goes situated with [the deity]." This is also to support the acceptance of presiding deities. Since primacy etc. are not intended [but association is], it is said "with the day" (sāhnā).

"Sapurṇimā" (with Full Moon) — here [instead of instrumental case], the rule "Supāṃ suluk..." [Ashtadhyayi 7.1.39] applies [Vedic usage]. The option of 'uvaṅ' and 'yaṇ' substitution for the word 'Viṣu' is a Vedic/archaic usage (chāndasa).

Regarding that, He states the Path of the Gods (Devayana) for the worshippers — with "Agni, Jyoti," the presiding deity of the Ray (Archis) is implied. By "Aha," the presiding deity of Day. By "Shukla Paksha," the presiding deity of the Bright Fortnight. By "Six months Northern Solstice," the presiding deity of the six months of the Northern Solstice is indeed implied. Based on the logic "They are conductors, because of indicatory marks" [Brahma Sutra 4.3.4]. And this is for the purpose of implying other deities mentioned in the Shruti as well.

And so implies the Shruti: "They attain the Ray... [Chhandogya Up. quote] ...by this path they do not return to this human cycle."

Here, in accordance with other Shrutis, it is determined in the source texts (ākara) that after the Year comes the deity of the World of Gods, then the deity Wind (Vayu), then the Sun. Similarly, after Lightning come Varuna, Indra, and Prajapati; with that, the path is complete.

Among them, the deities of Ray, Day, Bright Fortnight, and Northern Solstice are mentioned here. The Year, World of Gods, Wind, Sun, Moon, Lightning, Varuna, Indra, and Prajapati — though not mentioned — should also be seen [understood].

There, those departed on the Devayana path go to the Brahman conditioned by effects (Kārya-Brahman); according to the logic "Badari holds it is the Effect, because movement is possible for that." As for the Unconditioned (Nirupādhika) Brahman, [they attain It] through that very [Effect Brahman] as the fruit is gradual liberation (Krama-mukti).

"Knowers of Brahman" means the worshippers of the Qualified (Saguna) Brahman. Here, from the qualification "this" (imam) in the Shruti "they do not return to this human cycle," it appears that in another Kalpa, some do return. Therefore, the Lord has remained neutral (indifferent/implicit) here, because the explanation is provided simply by stating the scriptural path.

Regarding that, He first states the nature of the 'Time' which indicates non-return — with "Agni" etc.

"Agni" (Fire) and "Jyoti" (Light) — meaning the Day (ahaḥ) endowed with heat and light. "Shukla" means the Bright Fortnight. "Six months" means having attained the Northern Solstice, they exist. "Tatra" — departed at that time, the "Knowers of Brahman" (Brahma-vidaḥ) — meaning Devotees (Bhaktas) — go to Brahman, i.e., the nature of the Lord which is of the nature of non-return.

Here the purport is: Not everyone who dies in the specific time of Northern Solstice etc. under the influence of Time due to the completion of lifespan and enjoyment attains That; but rather, the devotees of the Lord — like Bhishma — who, upon the arrival of that time, depart leaving their life-breaths with exclusive focus on the Lord, they alone attain It; this is the meaning.

Precisely to indicate this, the term "Knowers of Brahman" is used. That alone is the indicator of this [restriction], this is the meaning.

"Fire" (Agni) is the deity presiding over time. Similarly, "Light" (Jyoti) is also indeed a deity presiding over time. Or, Fire and Light are deities exactly as heard [literally]. However, the reference "at which time" (Gita 8.23) and "that time" (Gita 8.23) is based on the majority [of time-factors], just like the "Mango Grove" [analogy].

Similarly, "Day" (Aha) is the deity presiding over the day; "Shukla" is the deity of the bright fortnight; "Six months Northern Solstice" — there too, it is indeed a deity constituting the path; this logic is established elsewhere [in the Brahma Sutras].

"Tatra" — on that path, the "departed" (prayātāḥ), i.e., the dead, go to Brahman. "Knowers of Brahman" (Brahma-vidaḥ) means worshippers of Brahman, people devoted to the meditation on Brahman. "Gradually" is the remaining part of the sentence [to be supplied].

For indeed, for those established in right vision (samyag-darshana) who partake of immediate liberation (sadyomukti), there is no departure or return anywhere, because of the Shruti: "His vital forces do not depart." Their vital forces merge in Brahman alone; they are full of Brahman, they are indeed become Brahman.

Regarding that, He states the path of non-return — with "Agni" etc. For the desireless performers of Agnihotra, "Agni" etc. are for the purpose of implying the presiding deities of the Year, World of Gods, etc. Departed (prayātāḥ) — i.e., died — at the time of that Light belonging to Agni which is accessible through desireless Agnihotra, in the Bright Fortnight, in the Northern Solstice; or gone on that path; they go to the Imperishable Brahman (Brahma-Akshara), which is the glory of the Lord, by the mode of gradual liberation (Krama-mukti).

However, those who know the reality of Sri Purushottama, having departed by the mode of immediate liberation (Sadyomukti), become [one with] the Lord whom they worship; this is described in the Second Canto:

"As is one's meditation (bhāvanā), such is his fruit." For those who meditate on Hari as the One Imperishable, this is the fruit. For those who meditate on Hari as the essence of Rasa (Bliss), the fruit is Supreme — consisting of participation in His sport (Lila) due to residing near Him.

But these [mentioned in the verse] attain that Imperishable Brahman. And so it is in the Shruti: "They enter into the Ray (Archis). From the Ray to the Day, from the Day to the waxing fortnight... from the one of the waxing fortnight to the six months when the sun goes north... from the months to the World of Gods," etc.

अग्निः fire? ज्योतिः light? अहः day? शुक्लः the bright fortnight? षण्मासाः six months? उत्तरायणम् the northern path of the sun? तत्र there? प्रयाताः departed? गच्छन्ति go? ब्रह्म to Brahman? ब्रह्मविदः knowers of Brahman? जनाः people.Commentary This is the UttaraMarga or Devayana? the northern path or the path of light? by which the Yogis go to Brahman. This path leads to salvation. It takes the devotee to Brahmaloka. The six months of the northern solstice is from the middle of January to the middle of July. It is regarded as the better period for death. There is a vivid description in the Chhandogya Upanishad? the Kaushitaki Upanishad and the Brahma Sutras? chapter IV.3 and 4? ii. 18 and 21.On the road beginning with light (the departed soul proceeds)? on account of that being widely known.Having reached the path of the gods he comes to the world of Agni (fire)? to the world of Vayu (air)? to the world of Varuna (rain)? to the world of Indra (king of the gods)? to the world of Prajapati (the Creator)? to the world of Brahman.They go to the light? from the light to day? from day to the waxing half of the moon? from the waxing half of the moon to the six months when the sun goes to the north? from those months to the year? from the year to the sun.When the person goes away from this world he comes to Vayu (air). Then Vayu room for him like the hole of a wheel and through it he mounts higher. He comes to the sun.From the moon to the lightning there a person that is not human leads him to Brahman.Time is here used in the sense of the path or the stage on the path. Fire and light are the deities who preside over time. Daytime is the deity who presides over the day. The bright fortnight is the deity presiding over it. The six months of the northern solstice are the deity who presides over the northern path.This is the path of illumination that leads to liberation.The lifreaths of the liberated sages who have attained knowledge of the Self do not depart. They are absorbed in Brahman. The Jivanmuktas who attain KaivalyaMoksha or immediate,salvation or liberation have no place to go to or return from. They become one with the allpervading Brahman.Each step may mean a plane or a state of consciousness or the degree of purity or illumination. The more the purity the more the divine light. There are bright objects throughout the course of the path. There is illumination or knowledge when one passes along this path. Hence it is called the path of light.After Bhishma was mortally wounded? he lay on the bed of arrows till the onset of the northern solstice and then departed from here to the Abode of the Lord.

Agnih, fire-is a deity presiding over a period of time; similarly, jyotih, light-also is a deity presiding over a period of time. Or fire and light are the well-known Vedic deities.
As the expression 'mango grove' is used with regard to a place where mango trees are more numerous, similarly, the expressions 'at which time' and 'that time' (in the earlier verse) are used in view of the predominance (of the deities presiding over time). [If the first two (fire and light) are taken as Vedic deities, then the remaining three are the only deities of time. Still, the latter being numerically greater, all the five deities are referred to as deities of time. The deities of both the Paths-of gods and manes, or of the Northern and the Southern Paths as they are called-who are gods of time, are referred to here as 'time' by such words as day, fortnight, six months, etc.]
So also, ahah, daytime, means the deity of daytime. Suklah, the bright fortnight, implies the deity presiding over the bright fortnight. Sanmasah uttarayanam, the six months of the Northern solstice-here, too, is understood the deity presiding over the Path. This is the principle (of interpretation followed elsewhere (in the Upanisads also).
Tatra, following this Path; janah, persons; who are brahma-vidah, knowers of Brahman, those engaged in meditation on (the alified) Brahman; gacchanti, attain; brahma, Brahman; prayatah, when they die. It is understood that they attain Brahman through stages. Indeed, according to the Upanisadic text, 'His vital forces do not depart' (Br. 4.4.46), there is neither going nor coming back for those established in full realization, who are fit for immediate Liberation. Having their organs merged in Brahman, they are suffused with Brahman, they are verily identified with Brahman.

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.