Now the journey which is known as archir-adi or the path beginning with light which is common to the jijnasur the knower of ātma tattva or soul realisation as well as the bhakta or loving devotee of the parama Puruṣa the supreme personality.

The Vedic scriptures declare that the archir-adi is the path by which both these types of aspirants travel at the time of death. It is the road travelled by which there is no returning to the worlds of mortals.

The Vedic scriptures when explaining pañca-agṇi-vidyā, the system of the five fires states:

“So those who know it (the essential nature of the Self) thus, (as taught in the Doctrine of the Five Fires), and those too (ascetics) who dwell in the forest, worshiping with faith and practicing meditation go to (the deity ruling over) the rays of light, and from there to the Ruler of the day”. (Chāṇḍogya Upanishad 5.10.1)

One who travels by the archi-adi path reaches Parabrahma the supreme being and thus returns not to the material worlds. This is confirmed in the Chāṇḍogya Upaniṣad 4.15.5:

“Then there is a being, non-human, who leads them to Brahman, this is the path of the gods, the way to Brahman. Those who arrive by this path do not return to the human condition”

Those who have realised the ātma are not in the same category as those aspirants who diligently practice the para-vidyā, the supreme knowledge declared by Brahma because success in that is determined first by ātma tattva or soul realisation.

Otherwise if there was no difference between the two then it would have been unnecessary for Lord Krishna to mention the path leading to rebirth and the path leading to no rebirth.

The Chāṇḍogya Upaniṣad V.IX.I states:

“Thus, indeed, in the fifth oblation the waters become human. This foetus having laid inside for ten or nine months or more or less, is then born”. (Chan. Up., 5.9.1)

“Those with a balance of positive Karmas.......and those with a balance of negative Karmas”. (Ibid., 5.10.7).

Those who have performed righteous deeds and those who have performed abominable deeds receive physical forms in conjunction and accordance with these activities and are fashioned out of the five elements in which water is predominant.

The ātma is not these forms but just embodied in these forms by the dictates of karma or reactions from past actions.

So this is the distinction and those who understand the reality of ātma in this way qualify for the archir-adi and achieving mokṣa or liberation no longer return to the realms of mortal existence.

The conclusive understanding is that non-intelligent nature being material like the physical body is always fit to be discarded and the intelligent nature being spiritual like the ātma is always fit to be embraced.

Those who follow the spiritual nature and realise the ātma travel the path of archir-adi and return not to samsāra, the perpetual cycle of birth and death.

The previous passage that the servitor Amanava escorts the souls to Brahmaloka is applicable to both the followers of the spiritual nature being the jijñāsā or the soul seeker and the jñāni, the god seeker,

as the meditation of the former consists of reflecting on the ātma, devoid of matter without any material conceptions as being one with the Brāhman or the spiritual substratum pervading all existence.

This conforms with the Vedic axiom known as tat krata-nyaya or that similar efforts yield similar results; therefore when realisation of the Brāhman is the focus of one's aspirations then one devotes themselves to contemplation of the Brāhman.

So the realisation of the Brāhman is achieved by dint of the aspirants contemplation on the Brāhman.

How exactly jijñāsā have to contemplate the Brāhman is that they look at the Brāhman as ancillary to the ātma which is the primary goal.

Whereas the Jñānī meditates on the Brāhman as the effulgence of the Supreme Lord Himself and looks at the ātma as ancillary to that, the Supreme Lord being the primary goal.

Giving credence to the fact that the ātma or soul is in reality part and parcel of the eternal ultimate Supreme Being as well as the Brāhman is verified in the Brihadāraṇyaka Upaniṣad V.VII.XXII beginning ya ātmani tisthan which states:

“The Brāhman abides in the ātma, by whom the ātma is the body.”

“यत्कालाद्यभिमानिदेवता गता आवृत्यनावृत्ती गच्छन्ति ता आह – यत्र इत्यादिना | काल इत्युपलक्षणम् | अग्न्यादेरपि वक्ष्यमाणत्वत् ||” - Sri Krishna speaks about the presiding deities through whose help, if one departs, one reaches the state of freedom or the state of being in bondage, yatra kaale is only a qualifying statement Since ‘through Agni, the splendour’ etc. are also the avenues, he also speaks about them.

“ज्योतिः अर्चिः | तेऽर्चिषमभिसम्भवन्ति | इति हि श्रुतिः | तथाहि नारदीये – अग्निं प्राप्य ततश्चार्चि स्ततश्चाप्यहरादिकम् | इति | अभिमानिदेवताश्चाग्न्यादयः | कथमन्यथा – अहन् आपूर्यमाणपक्षम् इति युज्येत? | दिवादिवेताभिस्तु पूजितो ब्रह्म याति हि | इति हि बाह्ये | मासाभिमानीन्योऽयनाभिमानी च पृथक् | तच्चोक्तं गारुडे – पूजितस्त्वयननासी मासैः परिवृतेन ह | इति | अहरभिजिता शक्लं पौर्णमास्या अयनं विपुवा सह |” - ज्योति is represented by the deity known as अर्चि, it is so declared, “They attain अर्चि”. Similarly, in Narada Puraana - “After attaining Agni and then अर्चिः and thereafter attaining the worlds of अह etc”. For Agni and the rest are the presiding deities or else it would not be in accordance with scripture to say, “During the day time he attains the bright portion of the month”. Since there is in essence nothing but the day, how can the equanimous could be said to have attained Brahman in days of Shukla portion of the month? Thus, in Brahma Puraana.

The presiding deities of the month and of the portion of the months would be proper interpretation. “The knowers of wisdom worshipping the presiding deities of the months as well by those of the fortnights...”, this in Garuda Puraana. Along with the presiding deities, अह, शुक्लं and अयनं and other related presiding deities like विपु also should be worshipped. “Honouring the presiding deities of the day as well those of the night as well the presiding deities of the bright Moon as well as those of the dark Moon, by the presiding deities of the northern as well the southern course and विपु one who has realized Brahman attains Keshava”, thus in Brahma Vaivarta Puraana.

“यत्र कालाभिमानिदेवतासु मृत्युनन्तरं प्रयाताः | अग्निज्योतिर्धूमानामकालाभिमानित्वेऽपि कालप्राचुर्यात् काल इत्युच्यते || अग्निज्योति द्विधा वह्नेः पुत्रो व्यवस्थितः | तं प्राप्य याति ब्रह्मिष्ठो दिवासाद्यभिमानिनः || इति सतत्वे ||” - The deities presiding over Time are those through whose assistance one departs after death. Even Agni, splendour, smoke etc. even though not the presiding deities over Time, are spoken as time in general usage. “As Agni and splendour in such dual form, the son of Primal Agni is established. The one who abides in Brahman, attaining these two finally reaches the Presiding Deity” thus in Sat-Tatva text.

तत्कालमरणविवक्षयामग्निज्योतिर्धूमानामयोगः | अथ यो दक्षिणे प्रमीयते पितृणामेव महिमानं गत्वा चन्द्रमसः सायुज्यं सलोक्तामाप्नोत्येतौ वै सूर्याचन्द्रमसोर्महिमानी ब्राह्मणो विद्वानभिजयति तस्माद् ब्रह्मणो महिमानमाप्नोति || इति विदुषोदक्षिणायनमरणेऽप्यपुनरावृत्या ब्रह्मप्राप्तिश्रुतेः | विद्वान् ब्रह्म समाप्नोति यत्र तत्र मृतोऽपि सन् || इति पादमे ||” -There, the Time is not the presiding deity but Agni, splendour or the smoke etc. “Now those who die during Dakshinaayana, the period of southern part of the sun, they receive respects due to those ancient fathers, and acquiring likeness of the Moon, attain the corresponding world. But those who are qualified to receive Wisdom of Brahman, they having received the appropriate respect in the world of Sun and the Moon, attain finally the world of Brahman. Thus for one who is Wise in Wisdom of Brahman. There is no return even if death comes in Uttaraayan or Dakshinayan”. Thus the wise ones have expressed their view that the knower of the Brahman will not return even if he dies in Dakshinaayan. “The Knower of the Brahman attains the Supreme whenever he may have died”, thus in Padma Puraana.

23 "As to the time when Yogins depart either to return again, or never to return: that time I shall (now) relate, O Bull of the Bharata clan. (204)

Similarly it is easy to know in another way My real essence where-to the Yogins are united at death. By chance it might happen, that a Yogin might leave this body at an unseasonable time and then he has again to be reborn. Therefore, such, as leave their bodies at the proper time, as prescribed in the Scriptures, immediately become one with the Supreme Brahman: but others dying at inauspicious times have to come back to face the agony of re-birth. So emancipation and re-birth depend upon the time (of death); of this, I now tell you, as this is the right moment. Hear therefore, O good Warrior. When the stupor at the approach of death, creeps in, the five gross elements desert the body and go their way. At such advent of death, the delirious frenzy does not overpower the intellect, the memory does not become blind, nor does the mind lose its life. Under cover of the experience of the Supreme Brahman, the vital, Sentient powers keep up their strength intact. Maintenance until death of this vigour of the internal senses intact depends on the internal fire (Vaishvānara वैश्वानर—Fire abiding in the body). Just see, if the flame of the lamp is extinguished by a strong breeze or water, and the lamp loses its power (of giving light), how should the vision even of the most flawless be able to see things? In that way at the time of departure, the body is stuffed with phlegm (कफ़) in and out, causing the heat of internal fire to cool down, with the result that vital life is almost extinct. Of what use would mind and reason be then? In short, there cannot remain any life in the body when the bodily warmth disappears. And of what avail is the body when the warmth in it is no longer there? It remains only a lump of wet clay. In such a state the soul helplessly flounders in darkness. In such a state, how should the memory of the past be sustained and how should one leave one's body and merge in the supreme self? As one brings these things to mind, life in the body itself, is reduced to a lump of clay in the form of phlegm, and is extinguished, and the memory of the past and the future fades away. Thus the study of the Yoga Discipline secured earlier, gets altogether lost even before one has to depart, such as a lamp (light) in the hand should be put out before the hoard (under search) comes to be actually seen. In short, the main support of knowledge is internal heat in the body, and it is necessary to maintain it in full measure, at the time the life departs.

[Liberation from bondage in the mortal world, is called 'Sadyo Mukti' (instant Salvation) i.e., those who attain God by exclusive devotion, attain the highest perfection. Those who have subtle desire, at the time of death, go to the abode of Brahmā, and then are liberated with him. This salvation, is called 'Krama Mukti' (gradual Salvation). Those who go

to the abode of Brahmā, to enjoy pleasure, are subject to return. 'Sadyo Mukti' (Salvation in this mortal world) has been described, in the fifteenth verse. Lord Kṛṣṇa, starts the topic to explain the other two.]

'Yatra kāle tvanāvṛttimāvṛttim caiva yoginah prayātū yānti tam kālam vakṣyāmi bharatarṣabha'—The term 'Tu' (Verily), has been used to point out the topic which was left untouched. The word 'Kāla', stands for the path, which has been named as 'Gati' and 'Sṛti', in verses twenty-sixth and twenty-seventh respectively, in this chapter.

'Anāvṛttimāvṛttim'—Devotees, who possess discrimination i.e., who have a disinclination for worldly things and pleasures, and an inclination for God, depart never to return. Because of disinterestedness in their path, there is predominance of light (discrimination). But those, who have a disinclination for God, and are entangled in attachment and pleasure, depart to return, because their discrimination is covered. Their path is dark viz., there is predominance of ignorance. The term 'Caiva' (and even), is used for those, whose aim has been to realize God but at the time of death they have deviated from the path due to some desires lurking in them and so they after enjoying the heavenly pleasure, come back. Here, the word 'Yoginah', has been used, both for those, who do not desire, the fruit of their actions, as also, for those who have a desire, for the fruit of their actions.

Appendix—He, who has affinity for the kaleidoscopic prakṛti (nature) has to return to this mortal world. But he, who is not attached to the kaleidoscopic prakṛti, has not to return.

*Link:—In the next verse, Lord Kṛṣṇa describes, the path of the Yogis (ascetics), who depart, never to return.*

यत्र काले प्रयाताः इति व्यवहितेन सम्बन्धः । यत्र यस्मिन् काले तु अनावृत्तिं अपुनर्जन्म आवृत्तिं तद्विपरीतां चैव । योगिनः इति योगिनः कर्मिणश्च उच्यन्ते, कर्मिणस्तु गुणतः -- ``कर्मयोगेन योगिनाम्'' (भ. गी. ३-३) इति विशेषणात् -- योगिनः । यत्र काले प्रयाताः मृताः योगिनः अनावृत्तिं यान्ति, यत्र काले च प्रयाताः आवृत्तिं यान्ति, तं कालं वक्ष्यामि भरतर्षभ ॥ तं कालमाह --

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—

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 हे 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

तेवींचि आणिकेंही एके प्रकारें । जाणतां आहे सोपारें । तरि देह सांडितेनि अवसरें । जेथ मिळती योगी ॥ २०४॥

अथवा अवचटें ऐसें घडे । जे अनवसरें देह सांडे । तरि माघौतें येणें घडे । देहासीचि ॥ २०५॥

म्हणोनि काळशुद्धी जरी देह ठेवीती । तरी ठेवितखेवीं ब्रह्मचि होती । एऱ्हवीं अकाळीं तरी येती । संसारा पुढती ॥ २०६॥

तैसें सायुज्य आणि पुनरावृत्ति । या दोन्ही अवसराअधीन आहाती । तो अवसरू तुजप्रती । प्रसंगें सांगों ॥ २०७॥

तरि ऐकें गा सुभटा । पातलिया मरणाचा माजिवटा । पांचै आपुलालिया वाटा । निघती अंती ॥ २०८॥

ऐसा वरिपडिला प्रयाणकाळी । बुद्धीतें भ्रमु न गिळी । स्मृति नव्हे आंधळी । न मरे मन ॥ २०९॥

हा चेतनावर्गु आघवा । मरणी दिसे टवटवा । परि अनुभविलिया ब्रह्मभावा । गवसणी होऊनि ॥ २१०॥

ऐसा सावध हा समवावो । आणि निर्वाणवेऱ्ही निर्वाहो । हे तरीच घडे जरी सावावो । अग्नीचा आथी ॥ २११॥

पाहें पां वारेन कां उदकें । जैं दिवियांचें दिवेपण झांके । तैं असतीच काय देखे । दिठी आपुली ॥ २१२॥

तैसें देहांतींचेनि विषमवातें । देह आंतबाहेरि श्लेष्माआतें । तैं विझोनि जाय उजितें । अग्नीचें तें ॥ २१३॥

ते वेळीं प्राणासि पाणु नाहीं । तेथ बुद्धि असोनि करील काई । म्हणोनि अग्नीवीण देहीं । चेतना न थरे ॥ २१४॥

अगा देहींचा अग्नि जरी गेला । तरी देह नव्हे चिखलु वोला। वायां आयुष्यवेळु आपुला । अंधारे गिंवसी ॥ २१५॥

आणि मागील स्मरण आघवें । तें तेणें अवसरें सांभाळावें । मग देह त्यजूनि मिळावें । स्वरूपीं कीं ॥ २१६॥

तंव तया देहश्लेष्माचे चिखलीं । चेतनाचि बुडोनि गेली । तेथ मागिली पुढिली हे ठेली । आठवण ॥ २१७॥

म्हणोनि आधीं अभ्यासु जो केला । तो मरण न येतां निमोनि गेला। जैसें ठेवणें न दिसतां मालवला । दीपु हातींचा ॥ २१८॥

आतां असो हें सकळ । जाण पां ज्ञानासि अग्नि मूळ । तया अग्नीचें प्रयाणीं बळ । संपूर्ण आथी ॥ २१९॥

(8.204) इसे और एक रीति से सुलभता से जान सकते हैं। देह छोड़ते समय योगी जिसमें मिल जाते हैं उसी को मेरा गुह्य-स्वरूप जानो।

(8.205) परन्तु यदि अकस्मात् ऐसा हो कि असमय में देहत्याग हो तो फिर देह धारण करना अवश्य होता है।

(8.206) किन्तु शुद्ध काल में देह छोड़ने से देहान्त होते ही योगी ब्रह्म हो जाते हैं, अन्यथा अनवसर से देह छोड़ने से पुनः जन्म लेते हैं।

(8.207) इस प्रकार जो सायुज्यता और पुनर्जन्म दो अवसर हैं उनका हम तुमसे प्रसंगानुसार वर्णन करते हैं।

(8.208) हे सुभट! सुनो, मृत्यु का नशा चढ़ते ही पाँचों तत्व अपने अपने मार्ग से निकल जाते हैं।

(8.209) ऐसा प्रयाणकाल आते समय बुद्धि को भ्रम न ग्रस ले, स्मरण अन्धा न हो जाय, मन नष्ट न हो जाय,

(8.210) सम्पूर्ण प्राणसमुदाय मरने के समय चंगा दिखाई दे और, अनुभवित ब्रह्मभाव को लिपटाये रहे, (8.211) इस प्रकार सावधानता सहित सायुज्यता की प्राप्ति और मरण पर्यन्त का निर्वाह तभी हो सकता है, जब अग्नि का सहाय हो।

(8.212) देखो, दीपक की ज्योति यदि हवा अथवा पानी से बुझ जाय तो अपनी दृष्टि रहते भी क्या उसे देख सकती है?

(8.213) वैसे ही मरण-समय के वायुप्रकोप से जब अन्तर्बाह्य देह कफ से व्याप्त हो जाता है और अग्नि का तेज बुझ जाता है,

(8.214) तब प्राण के प्राण नहीं रहते तो बुद्धि रहकर क्या करेगी? एवं अग्नि के बिना देह में चेतना नहीं रह सकती।

(8.215) अजी, शरीर में से यदि अग्नि चली जाय तो वह शरीर नहीं, गीली कीचड़ ही है। ऐसे अवसर पर योगी वृथा अँधेरे में अपना अन्त का समय खोजते रहते हैं।

(8.216) और पिछली सब बातों का स्मरण किया जाय अथवा देहत्याग कर स्वरूप में मिल जाने की चेष्टा की जाय,

(8.217) तो उस शरीर के कफ की कीचड़ में चेतना ही डूब जाती है और अगली पिछली बातों का स्मरण ही नष्ट हो जाता है। (8.218) इस प्रकार, जैसे पृथ्वी में रक्खा हुआ द्रव्य दिखाई न देते ही हाथ का दीपक बुझ जाय वैसे ही पहला किया हुआ अभ्यास मृत्यु आने के पूर्व ही नष्ट हो जाता है।

(8.219) अब यह सब रहने दो। यह जान लो कि ज्ञान का मूल अग्नि है और मृत्यु के समय सम्पूर्ण बल अग्नि का ही रहता है।

संगति— यहाँ भक्ति का प्रसङ्ग समाप्त होता है। आगे देवयान और धूमयान मार्गों का वर्णन है।

भावार्थ— हे भरतश्रेष्ठ! जिस काल या मार्ग से जाने वाले योगी देहत्याग के पश्चात् फिर नहीं लौटते और जिससे फिर लौट आते हैं उस काल का वर्णन करूँगा।

व्याख्या— इस प्रसङ्ग का सम्बन्ध मुख्यतया कर्मकाण्ड से है। यहाँ ज्ञान और प्रेम की चर्चा चल रही थी, इसलिये इसकी कोई आवश्यकता नहीं थी। परन्तु जब तक श्रुत और इष्ट प्रपञ्च से वैराग्य नहीं होता तब तक ज्ञान और प्रेम में प्रवृत्ति भी नहीं होती। मार्गों के विषय में सुना तो है ही। यदि उनका चिन्तन करेंगे तो उन्हीं की प्राप्ति होगी, परमात्मा की प्राप्ति से वञ्चित रह जायेंगे। अतः उनसे वैराग्य कराने के लिये यहाँ उनका वर्णन किया जाता है। ज्ञानयोगी और भक्तियोगी इनके मोह में नहीं पड़ते—यह बात आगे २७ वें श्लोक में कही भी है।

[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।]

'यत्र काले त्वनावृत्तिमावृत्तिं ... वक्ष्यामि भरतर्षभ'—पीछे छूटे हुए विषयका लक्ष्य करानेके लिये यहाँ 'तु' अव्ययका प्रयोग किया गया है।

ऊर्ध्वगतिवालोंको कालाभिमानी देवता जिस मार्गसे ले जाता है, उस मार्गका वाचक यहाँ 'काल' शब्द लेना चाहिये; क्योंकि आगे छब्बीसवें और सत्ताईसवें श्लोकमें इसी 'काल' शब्दको मार्गके पर्यायवाची 'गति' और 'सृति' शब्दोंसे कहा गया है।

'अनावृत्तिमावृत्तिम्' कहनेका तात्पर्य है कि अनावृत्ति ज्ञानवाले पुरुष ही अनावृत्तिमें जाते हैं और आवृत्ति ज्ञानवाले पुरुष ही आवृत्तिमें जाते हैं। जो सांसारिक पदार्थों और भोगोंसे विमुख होकर परमात्माके सम्मुख हो गये हैं, वे

अनावृत ज्ञानवाले हैं अर्थात् उनका ज्ञान (विवेक) ढका हुआ नहीं है, प्रत्युत जाग्रत है। इसलिये वे अनावृत्तिके मार्गमें जाते हैं, जहाँसे फिर लौटना नहीं पड़ता। निष्कामभाव होनेसे उनके मार्गमें प्रकाश अर्थात् विवेककी मुख्यता रहती है।

सांसारिक पदार्थों और भोगोंमें आसक्ति, कामना और ममता रखनेवाले जो पुरुष अपने स्वरूपसे तथा परमात्मासे विमुख हो गये हैं, वे आवृत ज्ञानवाले हैं अर्थात् उनका ज्ञान (विवेक) ढका हुआ है। इसलिये वे आवृत्तिके मार्गमें जाते हैं, जहाँसे फिर लौटकर जन्म-मरणके चक्रमें आना पड़ता

**परिशिष्ट भाव**—जो परिवर्तनशील प्रकृतिके साथ सम्बन्ध रखता है, उसको पीछे लौटकर आना पड़ता है। परन्तु जो परिवर्तनशील प्रकृतिके साथ सम्बन्ध नहीं रखता, उसको पीछे लौटकर नहीं आना पड़ता।

है। सकामभाव होनेसे उनके मार्गमें अन्धकार अर्थात् अविवेककी मुख्यता रहती है।

जिनका परमात्मप्राप्तिका उद्देश्य है, पर भीतरमें आंशिक वासना रहनेसे जो अन्तकालमें विचलितमना होकर पुण्यकारी लोकों-(भोग-भूमियों-) को प्राप्त करके फिर वहाँसे लौटकर आते हैं, ऐसे योगभ्रष्टोंको भी आवृत्तिवालोंके मार्गके अन्तर्गत लेनेके लिये यहाँ 'चैव' पद आया है।

यहाँ 'योगिनः' पद निष्काम और सकाम—दोनों पुरुषोंके लिये आया है।

*सम्बन्ध—अब उन दोनोंमेंसे पहले शुक्लमार्गका अर्थात् लौटकर न आनेवालोंके मार्गका वर्णन करते हैं।*

अग्निज्योतिरहः शुक्लः षण्मासा उत्तरायणम्।