अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः।।8.24।।
।।8.24।।जिस मार्गमें प्रकाशस्वरूप अग्निका अधिपति देवता दिनका अधिपति देवता शुक्लपक्षका अधिपति देवता और छः महीनोंवाले उत्तरायणका अधिपति देवता है शरीर छोड़कर उस मार्गसे गये हुए ब्रह्मवेत्ता पुरुष (पहले ब्रह्मलोकको प्राप्त होकर पीछे ब्रह्माजीके साथ) ब्रह्मको प्राप्त हो जाते हैं।
8.24 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.
8.24 See Comment under 8.25
8.23 - 8.24 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.
Agnijyotirahah shuklah shanmaasaa uttaraayanam; Tatra prayaataa gacchanti brahma brahmavido janaah.
yatra—where; kāle—time; tu—certainly; anāvṛittim—no return; āvṛittim—return; cha—and; eva—certainly; yoginaḥ—a yogi; prayātāḥ—having departed; yānti—attain; tam—that; kālam—time; vakṣhyāmi—I shall describe; bharata-ṛiṣhabha—Arjun, the best of the Bharatas; agniḥ—fire; jyotiḥ—light; ahaḥ—day; śhuklaḥ—the bright fortnight of the moon; ṣhaṭ-māsāḥ—six months; uttara-ayanam—the sun’s northern course; tatra—there; prayātāḥ—departed; gachchhanti—go; brahma—Brahman; brahma-vidaḥ—those who know the Brahman; janāḥ—persons; dhūmaḥ—smoke; rātriḥ—night; tathā—and; kṛiṣhṇaḥ—the dark fortnight of the moon; ṣhaṭ-māsāḥ—six months; dakṣhiṇa-ayanam—the sun’s southern course; tatra—there; chāndra-masam—lunar; jyotiḥ—light; yogī—a yogi; prāpya—attain; nivartate—comes back; śhukla—bright; kṛiṣhṇe—dark; gatī—paths; hi—certainly; ete—these; jagataḥ—of the material world; śhāśhvate—eternal; mate—opinion; ekayā—by one; yāti—goes; anāvṛittim—to non return; anyayā—by the other; āvartate—comes back; punaḥ—again