Bhagavad Gita - Chapter 8 - Shloka (Verse) 26

व्याख्या--'शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते'--शुक्ल और कृष्ण--इन दोनों मार्गोंका सम्बन्ध जगत्के सभी चर-अचर प्राणियोंके साथ है। तात्पर्य है कि ऊर्ध्वगतिके साथ मनुष्यका तो साक्षात् सम्बन्ध है और चर-अचर प्राणियोंका परम्परासे सम्बन्ध है। कारण कि चर-अचर प्राणी क्रमसे अथवा भगवत्कृपासे कभी-न-कभी मनुष्य-जन्ममें आते ही हैं और मनुष्यजन्ममें किये हुए कर्मोंके अनुसार ही ऊर्ध्वगति, मध्यगति और अधोगति होती है। अब वे ऊर्ध्वगतिको प्राप्त करें अथवा न करें, पर उन सबका सम्बन्ध ऊर्ध्वगति अर्थात् शुक्ल और कृष्ण-गतिके साथ है ही।जबतक मनुष्योंके भीतर असत् (विनाशी) वस्तुओंका आदर है, कामना है, तबतक वे कितनी ही ऊँची भोग-भूमियोंमें क्यों न चले जायँ, पर असत् वस्तुका महत्त्व रहनेसे उनकी कभी भी अधोगति हो सकती है। इसी तरह परमात्माके अंश होनेसे उनकी कभी भी ऊर्ध्वगति हो सकती है। इसलिये साधकको हरदम सजग रहना चाहिये और अपने अन्तःकरणमें विनाशी वस्तुओंको महत्त्व नहीं देना चाहिये। तात्पर्य यह हुआ कि परमात्मप्राप्तिके लिये किसी भी लोकमें, योनिमें कोई बाधा नहीं है। इसका कारण यह है कि परमात्माके साथ किसी भी प्राणीका कभी सम्बन्ध-विच्छेद होता ही नहीं। अतः न जाने कब और किस योनिमें वह परमात्माकी तरफ चल दे-- इस दृष्टिसे साधकको किसी भी प्राणीको घृणाकी दृष्टिसे देखनेका अधिकार नहीं है।चौथे अध्यायके पहले श्लोकमें भगवान्ने 'योग' को अव्यय कहा है। जैसे योग अव्यय है, ऐसे ही ये शुक्ल और कृष्ण -- दोनों गतियाँ भी अव्यय, शाश्वत हैं अर्थात् ये दोनों गतियाँ निरन्तर रहनेवाली हैं, अनादिकालसे हैं और जगत्के लिये अनन्तकालतक चलती रहेंगी।

शुक्ल और कृष्ण -- ये दो मार्ग अर्थात् जिसमें ज्ञानका प्रकाश है -- वह शुक्ल और जिसमें उसका अभाव है वह कृष्ण -- ऐसे ये दोनों मार्ग जगत्के लिये नित्य -- सदासे माने गये हैं क्योंकि जगत् नित्य है। यहाँ जगत्शब्दसे जो ज्ञानी और कर्मी उपर्युक्त गतिके अधिकारी हैं उन्हींको समझना चाहिये क्योंकि सारे संसारके लिये यह गति सम्भव नहीं है। उन दोनों मार्गोंमेंसे एक -- शुक्लमार्गसे गया हुआ तो फिर लौटता नहीं है और दूसरे मार्गसे गया हुआ लौट आता है।

By the word 'punah' (again/repeatedly), which denotes the repetition of ascent and descent, the beginningless nature of Samsara is indicated.

To remove the doubt that knowers of Brahman dying at night etc. might not attain Brahman, and to establish the acceptance of presiding deities, He states the eternality of the two paths — with "Shukla" etc. Since it illuminates knowledge, is attained through knowledge (vidya), and is implied by light such as the Ray (Archis), the path named Devayana is 'Shukla' (Bright). Due to the absence of that — i.e., absence of illuminating knowledge, being implied by non-light such as Smoke, and being attained through ignorance (avidya/karma) — the path characterized as Pitryana is 'Krishna' (Dark). The word 'hi' is to show the fame of these two paths in Shruti and Smriti.

He states the reason for restricting the scope of the word 'Jagat' (world) to those qualified for knowledge and action — with "Na jagata," etc. Otherwise, the instruction of knowledge and action would be meaningless; this is the meaning.

He states the reason for their eternality — with "Samsarasya" (Of Samsara), etc.

Since the paths exist as long as Samsara exists, he states the resultant meaning — with "Tatra" (There), etc. Gradual liberation (Krama-mukti) is non-return. Upon the exhaustion of the karma to be enjoyed [in heaven], return occurs due to the force of remaining karma; this is the meaning.

'Shukla' (Bright) — because it is the cause of the light of knowledge; and 'Krishna' (Dark) due to the absence of that.

These two paths, Shukla and Krishna, are considered (mate) 'eternal' (śāśvate) — meaning beginningless — for the 'world' (jagataḥ), i.e., for those qualified for worship (upāsana) and action (karma), because Samsara is beginningless.

There, by the one — the bright path — one goes to non-return; by the other — the dark path — one returns again repeatedly.

He concludes the two described paths — with "Shukla" etc.

The path of Ray (Archis) etc. is 'Shukla' (Bright) because it is the cause of knowledge; the path of Smoke (Dhuma) etc. is 'Krishna' (Dark) due to the absence of that.

"By one" — the bright one. "By the other" — the dark one.

The Bright (Shukla) path is that beginning with the Ray (Archis), and the Dark (Krishna) path is that beginning with Smoke. By the Bright path they go to non-return, but by the Dark path they return again.

These two paths, Bright and Dark, are considered eternal in the Shruti (scriptures) for Knowers (Jñānis) and for those who perform various meritorious deeds.

[As stated in Shruti:] "Those who know this thus, and those in the forest who worship with faith and austerity, they go to the Ray" [Chandogya Up. 5.10.1].

"And those who in the village perform sacrifices, civic works, and charity, they go to the Smoke" [Chandogya Up. 5.10.3].

He concludes the two described paths — with "Shukla" etc.

The path beginning with the Ray is 'Shukla' (Bright) because it is of the nature of Light; the path beginning with Smoke is 'Krishna' (Dark) because it is of the nature of Darkness.

These two paths or courses are considered 'eternal', i.e., beginningless, for the 'world' (Jagat) — meaning those qualified for Knowledge and Action — because Samsara is beginningless.

By one of them — the Bright one — one attains cessation (Nivritti), i.e., Liberation. By the other — the Dark one — however, one returns again.

The fame of the two described paths in the Shruti is demonstrated by the verse "Shukla-krishne."

Here, the metaphorical usage (upachāra) of the words 'Shukla' (Bright) and 'Krishna' (Dark) for the two paths is due to: the connection with the Bright Fortnight and Dark Fortnight, or intending to convey purity and impurity, or superimposing the nature of the presiding deity (abhimantṛ) onto the object presided over (abhimantavya).

Here, regarding the word 'Jagat' (world), the two classes of qualified persons intended are shown [in Ramanuja's commentary] as "of knowers and of those performing various meritorious deeds." The word 'various' (vividha) is used [by Ramanuja] with the intention of distinguishing the specific devotion to actions mentioned [in Shruti] as "they worship sacrifices, civic works, and charity."

Since the word 'hi' indicates fame in the Shruti, it is stated [in the commentary] "in the Shruti."

'Eternality' (śāśvatatva) means being beginningless and endless in the form of a continuous stream (pravāha), i.e., being established/fixed.

पूर्वोक्त देवयान और पितृयान को ही यहाँ क्रमशः शुक्लगति और कृष्णगति कहा गया है। लक्ष्य के स्वरूप के अनुसार यह उनका पुनर्नामकरण किया गया है। प्रथम मार्ग साधक को उत्थान के सर्वोच्च शिखर तक पहुँचाता है तो अन्य मार्ग परिणामस्वरूप पतन की गर्त में ले जाता है। इन्हीं दो मार्गों को क्रमशः मोक्ष का मार्ग और संसार का मार्ग माना जा सकता है।मानव की प्रत्येक पीढ़ी में जीवन जीने के दो मार्ग या प्रकार होते हैं भौतिक और आध्यात्मिक। भौतिकवादियों के अनुसार मानव की आवश्यकताएं केवल भोजन वस्त्र और गृह हैं। उनके मतानुसार जीवन का परम पुरुषार्थ वैषयिक सुखोपभोग के द्वारा शरीर और मन की उत्तेजनाओं को सन्तुष्ट करना ही है। केवल इतने से ही उनको सन्तोष हो जाता है। इससे उच्चतर तथा दिव्य आदर्श के प्रति न कोई उनकी रुचि होती है और न प्रवृत्ति। परन्तु अध्यात्म के मार्ग पर चलने वाले विवेकीजन अपने समक्ष आकर्षक विषयों को देखकर लुब्ध नहीं हो जाते। उनकी बुद्धि अग्निशिखा के समान सदा उर्ध्वगामी होती है जो सतही जीवन में उच्च और श्रेष्ठ लक्ष्य की खोज में रमण करती है।भगवान् श्रीकृष्ण कहते हैं कि ये दोनों ही मार्ग सनातन हैं और अनादिकाल से इन पर चलने वाले दो भिन्न प्रवृत्तियों के लोग रहे हैं। व्यापक अर्थ की दृष्टि से इन दोनों का सम्मिलित रूप ही संसार है। परन्तु वेदान्त का सिद्धांत है कि जीव संसार दुःख से निवृत्त हो सकता है। यह ऋषियों का प्रत्यक्ष अनुभव है।एक साधक की दृष्टि से विचार करने पर इस श्लोक में सफल योगी बनने के लिए दिये गये निर्देश का बोध हो सकता है। कभीकभी साधना काल में मन की बहिर्मुखी प्रवृत्ति के कारण साधक विषयों की ओर आकर्षित होकर उनमें आसक्त हो जाता है। ऐसे क्षणों में न हमें स्वयं को धिक्कारने की आवश्यकता है और न आश्चर्य मुग्ध होने की। भगवान् स्पष्ट करते हैं कि मनुष्य के मन में उच्च जीवन की महत्वाकांक्षा और निम्न जीवन के प्रति आकर्षण इन दोनों विरोधी प्रवृत्तियों में अनादि काल से कशिश चल रही है। धैर्य से काम लेने पर निम्न प्रवृत्तियों पर हम विजय प्राप्त कर सकते हैं।इन दो मार्गों तथा उनके सनातन स्वरूप को जानने का निश्चित फल क्या है

"Shukla-krishne" etc.

Between these two paths, by the first one [Shukla], there is 'non-return', i.e., Liberation (Moksha); by the other [Krishna], there is enjoyment (Bhoga).

He concludes the two described paths — The 'Shukla' (Bright) is the path beginning with the Ray (Archis), because it consists of the light of Knowledge. The 'Krishna' (Dark) is the path beginning with Smoke, because it consists of darkness due to being devoid of Knowledge.

These very paths, Bright and Dark, are indeed well-known; for the 'world' (Jagat) — meaning for every knower of scripture qualified for worship of the Qualified Brahman (Saguna-Vidya) and for rituals (Karma) — they are considered 'eternal' (śāśvate), i.e., beginningless, because Samsara is beginningless.

By one of them, the Bright one, 'someone' [who is qualified] goes to non-return; by the other, the Dark one, 'everyone' returns again.

Having thus spoken of the two natures of Time, He concludes — "Shukla," etc.

"Shukla-krishne" — the previously mentioned is the 'Shukla' (Bright), the other is the 'Krishna' (Dark). These two paths — which are of the nature of travel characterized by Knowledge/Light — are considered 'eternal' (śāśvate), i.e., ancient and beginningless, for the 'world' (Jagat), meaning for the respective qualified persons; the meaning is "in My opinion."

By one — the previously mentioned — he goes to non-return; by the other — the Dark one — he 'exists again' (punar vartate), i.e., returns.

The meaning is that by this manner of travel etc., the nature [of the path] is to be known right here.

"Shukla-krishne" — the Bright and the Dark. 'Shukla' (Bright) because of being the illuminator of knowledge; 'Krishna' (Dark) due to the absence of that.

These two, the Bright and Dark paths, are indeed for the 'world' (Jagat) — meaning for those qualified for Knowledge and Action; these two paths are not possible for the entire world [all beings]. They are 'eternal' (śāśvate), i.e., permanent, because Samsara is eternal; 'mate' means considered or intended.

Of them, by one — the Bright one — he goes to non-return; by the other — the different one — he returns again repeatedly.

He concludes the two described paths — with "Shukla-krishne," etc.

'Shukla' is the path of the Ray (Archis), etc.; and 'Krishna' is the path of Smoke (Dhuma), etc.

The distinction between the two is due to their consisting of Light and Darkness [respectively].

शुक्लकृष्णे bright and dark? गती (two) paths? हि verily? एते these? जगतः of the world? शाश्वते eternal? मते are thought? एकया by one? याति (he) goes? अनावृत्तिम् to nonreturn? अन्यया by another? आवर्तते (he) returns? पुनः again.Commentary The bright path is the path to the gods taken by the devotees. The dark path is of the manes taken by those who perform sacrifices or charitable acts with the expectation of rewards. These two paths are not open to the whole world. The bright path is open to the devotees and the dark one to those who are devoted to the rituals. These paths are as eternal as the Samsara.World here means devotees or people devoted to ritual.Pitriloka or Chandraloka is Svarga or heaven.

Ete, these two; gati, courses; jagatah, of the world; which are sukla-krsne, white and black [The Northern Path (the path of the Gods), and the Southern Path (the Path of the Manes) respectively.]-white because it is a revealer of Knowlege, and black because there is absence of that (revelation); are hi, verily; mate, considered; sasvate, eternal, because the world is eternal. These two courses are possible for those who are alified for Knowledge and for rites and duties; not for everybody. This being so, ekaya, by the one, by the white one; yati, a man goes; anavrttim, to the State of Non-return; anyaya, by the other; avartate, he returns; punah, again.

The bright path is characterised by the terms 'starting with light.' The dark path is characterised by the 'terms starting with smoke.' By the bright path a man goes to the plane of no-return, but he who goes by the dark path returns again. In the Sruti both the bright and dark paths are said to be eternal in relation to Jnanis and doers of good actions of many kinds. This is corroborated in the text: 'Those who know this and those who worship with faith do Tapas in the forest etc., they go to the light' (Cha. U., 5.10.1), and 'But those who in the village perform Vedic and secular acts of a meritorious nature and the giving of alms - they pass to the smoke' (ibid., 5.10.3).