यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ।। ८.२३ ।।

yatra kāle tv-anāvṛttim-āvṛttiṁ caiva yoginaḥ |
prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha || 8.23 ||

Krishna concludes the discussion of the 8th chapter with a very significant, but intriguing reference to uttarayana and dakshinayana, the two opposite paths available for humanity. Despite varied attempts to explain this section of Bhagavad Gita, the import of the message seems still dubious. The clarity required is somehow missing. As a result, the concluding verses of the chapter continue to be more enigmatic than revealing.

True significance of uttarayana and dakshinayana

But can it be so? Considering the stature of Krishna, the exponent, as well as the greatness of Vedavyasa, the author, can the proposition be disposed of as inconclusive or irrelevant?

Krishna says:

I shall now speak, O Arjuna, about the two paths, departing by one of which the yogis will return to this worldliness again, and departing by the other they will not.

One path consisting of fire, brilliance, day, and whiteness (agnih, jyotih, ahah, suklah) and leading to evolution and deliverance, is meaningfully called uttara-ayana. The other path, marked by smoke, darkness and blackness (dhumah, ratrih, krshnah), resulting in going round and round, is identified as dakshina-ayana.