Text 29: The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by ethereal identification, and the sense organs by material activities.
Text 30: The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of egoism. And in that status he merges the material modes of nature [ignorance and passion] in this point of neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self-realization.
Text 31: Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns.
Text 32: Your Majesty Mahārāja Parīkṣit, know that all that I have described in reply to your proper inquiry is just according to the version of the Vedas, and it is eternal truth. This was described personally by Lord Kṛṣṇa unto Brahmā, with whom the Lord was satisfied upon being properly worshiped.
Śrīdharasvāmi's Bhāvārthadīpikā commentary:
He describes the transcendence of the objects of the senses, which are subtle material elements. By means of the presiding sense of smell, one attains fragrance and exhalation; by means of touch, the property of sound; by means of the self (ātman) which is sound itself; by means of the respective sense organs, their respective forms and functions. (29)
Having thus described the transcendence of gross and subtle elements, he explains the attainment of the great (mahat) principle through the acquisition of ahaṃkāra, which is their covering. The yogī, having accomplished the transformable ahaṃkāra, attains the reality of consciousness, for this ahaṃkāra is the doer of diverse actions. It is of three kinds: tāmasic, rājasic, and sāttvic. From the tāmasic arise the inert subtle elements; from the rājasic, the outward-turned ten senses; from the sāttvic, the mind and the deities of the senses. Their dissolution (laya) is in their respective ahaṃkāras, which is the coming together and the locus of dissolution of the subtle elements and the senses. Having attained the tāmasic, rājasic, and the sāttvic which is mental and divine, by that very movement, he attains the reality of consciousness, the great principle, through that ahaṃkāra. Thereafter, he attains the primal cause (pradhāna), in which the guṇas are dissolved. (30)
By that self, in the form of the primal cause, he attains the blissful Supreme Self, peaceful and supreme bliss, at the end of those with conditioning factors. He does not return. (31)
The two paths are referred to here. O King, the instant liberation spoken of as 'detached, bursting the crown of the head, he should release the Supreme, having attained it' – this is one path. And the gradual liberation described as 'if he is to depart' and so on is the second path. These two paths are declared in the Vedas and the Gītā, not through one's own speculation. There, the instant liberation is stated: 'When all desires that dwell in the heart are released, then the mortal becomes immortal and attains Brahman here.' The gradual liberation is declared in the Veda with 'They become the flame' and so on. Or, since the southern path is also indicated by 'They do not attain that goal by actions,' the dual form 'these two paths' is used. When you asked the question 'What is to be heard?' regarding liberation, both these paths were inquired about. 'Speak, or the contrary' – thus the southern path was also asked about by you. These are the paths that were asked about by you, as indicated. (32)
Vāṃśīdhara's Bhāvārthadīpikā Prakāśa commentary:
In the coverings beginning with earth, there are objects like fragrance and so on. He now describes their transcendence, which was previously unstated - "by means of the life-force" and so on. (29) Thus, having attained that very ahaṃkāra which is the covering of the gross and subtle elements, their respective origins are in their respective ahaṃkāras. (30) Thereafter, by that self, in its own true form as the primal cause, he attains the Supreme Self, the primal Puruṣa of blissful nature. For, beyond the covering of prakriti lies the abode of the great Puruṣa in the causal ocean. At the end, the meaning is that he attains complete union with that blissful state itself. This is the purport. The Lord has said: "Having attained Me, one does not return to the cycle of death and rebirth." The context here is: By that pure self, having resorted to the state of the primal cause and then transcended it, he attains the Supreme Self, the Lord of the supreme Vaikuṇṭha - this is the meaning. Since it is stated as "the goal of the devotees," the commentary says: Those who are devotees of the Lord, however, can burst through the universe by their own will and ascend to the Vaiṣṇava realm. Therefore, even according to that view, the supreme Vaikuṇṭha realm lies beyond the covering of prakriti, and the pervasiveness of the covering of prakriti is only relative. (31) The meaning is that the word "path" signifies a mode or type by implication. "Mode" means a division. The word-meaning text states: "prakāra means tulyabheda (similar division)," and "sṛti means movement or path." "O King" - the implication is that you have not known this until now, being attached to ruling the kingdom. Among the two, when the desires that dwell in the heart (mind) of this person are released, not through any deliberation... Then, immediately after that, the mortal, who is subject to death, becomes immortal, free from that condition. The meaning of the Śruti is that he attains Brahman here itself, in this very body, becoming of that nature. Stating a reason for abandoning the well-known meaning of the word "path," he says: "Or..." Since the southern path is indicated by the Śruti "For those who perform actions, there arises smoke" and so on, he says that for them, there is no gradual attainment of that goal through actions. (32)
The Dīpanī commentary by Śrī Rādhāramaṇadāsa Gosvāmī:
"When all desires" - This is the fourteenth mantra in the sixth vallī of the second adhyāya of the Kaṭhopaniṣad. "They become the flame" - This is from the fifteenth kaṇḍikā of the second brāhmaṇa in the sixth adhyāya of the Bṛhadāraṇyakopaniṣad, describing the southern path. Regarding the specific inquiry about the southern and northern paths, etc., we have discussed in detail in our Vedānta-darśana work Śrīmad-govinda-bhāṣya, in the fourth adhyāya, second and third pādas. (32)
"What is to be heard" - This is the thirty-eighth verse of the nineteenth chapter of the first skandha (of the Bhāgavata Purāṇa). "Speak - or" - This is a portion of the thirty-eighth verse of the nineteenth chapter of the first skandha. (33)
The commentary of Śrīmad Vīra Rāghava:
He describes how the liberated soul with its subtle body perceives the different elements through its corresponding senses: "With the nose" - The intention is to show indifference towards sound, etc., up to Brahmaloka. However, the idea is that he perceives smell, taste, form (the light element), touch (air element), and sound (ether element) through the corresponding senses of smell, tongue, sight, skin, breath, and ears respectively. The word "svārthe" is used to indicate the intended meaning. "With the breath" - Here, "breath" does not refer to the principal vital air that causes the functioning of the senses, as that cannot comprehend intention. Rather, it refers to the inner instrument (antaḥkaraṇa), from which intention arises. The meaning is that after perceiving smell, etc., through the senses like breath, etc., and reaching the stage of dissolution of those elements, he comprehends the corresponding qualities. (29)
Next, he describes the transcendence of egoism rooted in mahat: "That" - The yogī, by the process of coming and going, attains the transformable egoism, which is the effect of his actions. He specifically mentions the transformable. "Comprising the devas" means caused by the devas like wind, etc., which govern the senses. "Comprising the mind" means having the mind as its cause. "Comprising the subtle elements" means being in proximity to the subtle elements like ether, etc., and the senses born from them, which are the instruments of knowledge and action. Thus, there are two types of egoism mentioned - tāmasika and sāttvika, born from this twofold proximity to the subtle elements and senses. "Comprising the mind" and "comprising the devas" indicate the sāttvika egoism. By saying "comprising the devas," its effect, the proximity to the senses, is established. The statement "comprising the mind" is made to introduce the topic of the manifestation of the senses, in order to comprehend the rājasa egoism. Therefore, the effect of the rājasa egoism is not separately described, as it is only an accessory and incapable of producing a separate effect. This will become clear later. Along with the tāmasika form, the vijñāna-tattva (consciousness principle) is indicated by the word "atikrāntākāreṇa." The overcoming of the state of equilibrium of the guṇas is described as "guṇa-sannirodha." (30)
At the end, the dissolution is described: "That eternal, ever-changing Mother" - Since Prakṛti is eternal, the word "avasāna" (end) is used for the limit of Her creation. The dissolution of the subtle elements and senses into their respective causes is also intended by the word "avasāna." By that (atmā), the pure, peaceful, immutable, blissful, and supremely blissful nature is indicated. He attains the Ātmā, the supremely blissful Paramātmā, by attaining the state of blissfulness. The two statements from the Upaniṣads - "From the Ātmā, space arose; from space, air; from air, fire..." and "Bliss is Brahman, thus he knew" - are recalled. Similarly, the attainment of the Supreme Lord, who is beyond Prakṛti and Puruṣa and resides in the supreme space, as described in "When this covering of rajas is transcended, then is beheld that which is unsurpassed, the stainless light of the sun," is also stated. Thus, the meaning of "he leads these to Brahman" is explained. (31)
Then, stating the authority of the paths of light and smoke, he explains the meaning of the phrase "this path is being described": "This" refers to the path leading to the Lord, the path of light, mentioned in the Bhāgavata. He does not get attached to taking another body bound by karma in the material world. (31)
Next, he summarizes the two paths: "These" - These are the two paths, of light and of smoke, sung in the Vedas. "That which is ancient and established" - They are the same ancient and established paths. "O King, what is to be heard" - Since the path of light and the path of smoke were both asked about, indicated by the word "ca," I have described them, is the meaning. He clarifies their antiquity: "Those who" - In the beginning of the kalpa, the ancient sages who were worshipped by Brahmā and who properly worshipped and pleased Vāsudeva, the indwelling Self of all beings, the Lord spoke to him: "Therefore, regarding the ancient path..." (32)
Śrīmad Vijayādhvaja Tīrtha-kṛtā Padaratnāvalī Vyākhyā
The author explains the superiority of the world of truth (Satyaloka) over other worlds by saying "Where..." (29). Where (i.e., in Satyaloka), apart from sorrow, etc., there is no misery or mental anguish caused by calamities. And where there is no experience of suffering, which originates from actions performed by those who are ignorant of Brahman, that state of freedom from mental agitation also does not exist. One attains that world of truth, as connected with the previous statement. The superiority of Satyaloka is in comparison to the worlds of humans, etc., but not in relation to the special state of liberation, as it is said: "Those who are liberated are generally free from all suffering, but the unliberated souls specifically exist in the worlds of humans, etc." (29)
Now, if liberation is achieved only through union with Brahman, then the preparation of the means for that purpose before that would be futile. No, because liberation is attained according to one's worthiness, as stated: "Some attain the world of Vishnu after a long time; some by the command of Hari; some without any residual karma; and some by merely sporting in other worlds are liberated along with Brahman." (29)
Thus, after going through the path of the gods, the author explains the liberation of the knowledgeable ones who reside in Satyaloka, the world of the Supreme Brahman, by saying "That..." (30). At the time of dissolution, Brahma, without any sign of identification, enters his own nature through the paths of Garuda and Shesha, by entering speech. Then, through that speech, he enters the material body. From there, along with that Brahma, he attains the specific earth. With that earth-form, he attains water; not with the individual self. He does not attain fire, which is predominated by radiance, but attains air at the time of liberation. With that air-form, he enters the great, eternal, all-pervading symbol of Hari, which is like space, fearlessly and swiftly. (30)
Here, the meaning should be understood from the words. Thus, in the specific egg-like realm, the Virincha (Brahma) resides in the form named Vairaja, which is Hari. Then, that Vairaja Hari, residing in the earth, which is ten times larger than the egg-like realm and is called Visheshasakhya, becomes Annanama Hari, residing in Virincha. With that Annanama Hari, residing in water, he becomes Annamukha Vishnu, residing in the four-faced Virincha. With that Annamukha Vishnu, residing in the fire-form of Virincha, he becomes Praananama Hari. With that Praananama Hari, residing in air, he attains the Praanakshya form, residing in the space-like Virincha, but not the Praanakshya form of Hari, residing in the air-form of the inner controller of Virincha. This is the dissolution of the effects, starting from earth, into their respective causes, which are the primary elements. And the dissolution of the divine bodies identified with those effects also occurs there. In that process, Virincha (Brahma) and Keshava (Vishnu) attain oneness with their respective forms, just like one lamp mingles with another. For others, it is only a gateway. Thus, at the time of dissolution, all the knowledgeable ones are united with Brahman, along with the earth-form, water-form, food-form, breath-form, fire-form, etc., as stated in these two sentences. And there should be no doubt that what is comprehended through words is without valid means of knowledge. (30)
Now, the author explains the process of dissolution of the five subtle elements by saying "With the breath..." (31). The yogi, along with Hari residing in Virincha (Brahma) who presides over the sense of smell, etc., attains Hari residing in Virincha who presides over the subtle element of smell, etc., and does not return again. Since air, etc., have the possibility of returning, the word "generally" is used. Alternatively, the author explains the manner of enjoyment of those liberated knowledgeable souls by saying "With the breath..." (31). That yogi, the group of knowledgeable ones, with the aforementioned body consisting solely of consciousness and bliss, attains the superior objects of smell, etc., through the senses like smell, etc., and resides in places like Shvetadwipa, not returning even during dissolution.
Or, through the word "or," it indicates that the objects of the five senses should be understood as superior in all respects, as in the statement "attaining all perfections." The word "this alone" suggests that this is the true liberation, not the non-dualistic doctrine. However, the word "indeed" indicates the idea that for the ignorant, what could be more painful than knowledge of the Supreme? (31)
The author explains the remainder of the described liberation by saying "That..." (32). That eternal, primordial Lord, along with the subtle elements – sound, etc., the five subtle elements, the multitudes of souls, the senses presided over by them, and their embodied forms – attains his own self, named Manomaya, presiding over the mind principle residing in the Virincha (Brahma) form of the mind, which is divine and consists of various effects. Since he is associated with that primordial being, he is called "eternal" as in the statement: "He is called the eternal, associated with that great primordial sound." And as it is said: "Hari, residing in the mind, eternally present in all deities, creates the divine worlds consisting of the deities, following them."
So it should be understood that the same non-dual Vishnu, who is called Manomaya, is both the goal and the attainer. Having attained his self named Manasa (related to the mind), that Hari, residing in the Virincha form of speech expressed by the word "mati" (intellect), attains his self named Vijnana (pure consciousness), the principle of consciousness residing in the Virincha form of speech, along with that self residing in the mind. (32)
Śrīmajjīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"With the nose, one perceives smell". By this, the subtle forms outward from the covering of space are obtained. It is logical. Since the cause and its effects attain a more exterior state successively, the Lord creates each respective effect by accepting a portion from the preceding causes, even though they are intervening, just as the earth, etc., are created by accepting portions from the subtle element of smell and water. However, since the subtle elements like smell are not perceptible due to their subtlety, they are considered within space itself before their respective coverings are discarded.
This statement should be analyzed as follows: "With the breath" means "having entered through the breath, one perceives smell." The same applies to the subsequent verses. (29)
"Along with that ego" means along with that principle of pure consciousness. (30)
"With that self". With the pure self, the essential nature. Having entered that (ego) and then transcended it. "The self" means the Supreme Lord, the Lord of the supreme Vaikuntha. It is said to be the "path of the Bhagavatas" (devotees). Regarding the statement "and the specific" in the commentary, those who are devotees of the Lord break through the universe by their own will and attain the Vaishnava abode. Therefore, even in their state, the abode of Maha-Vaikuntha is beyond the covering of material nature. And the all-pervasiveness of the covering of material nature is relative. (31-32)
Śrīmad Viśvanātha Cakravati - kṛtā Sārārtha Darśinī Vyākhyā
He explains the transcendence of the objects of the senses, which are the subtle elements. "With the nose" (29), the sense organ of smell, having approached the object of smell. Similarly, "with the tongue" and so on. "Breathing" is the sense of touch. The "quality of space" is sound, which is perceived by the activity of the sense organs of action. It should be understood that previously the transcendence of smell, etc., existing within the coverings like earth, was not mentioned, but now he explains it. (29)
After explaining the transcendence of gross and subtle elements in this way, he speaks of attaining the great principle by reaching the ego, which is its covering. The yogi, having reached that ego, which is the non-doer, the various effects of which are these (gross elements). Of what kind? Where the proximity and dissolution of the subtle elements and senses occur, meaning the subtle elements dissolve into the tamasic ego, and the senses into the rajasic ego. And of what kind? The mind and the deities dissolve into the sattvic ego, meaning the pure ego. Then, along with that remaining ego, he attains the principle of pure consciousness, the great principle, meaning the ego dissolves into the great principle. Then, by that great principle, the gunas (modes of nature) are absorbed, by which it attains the primal cause, meaning the great principle dissolves into the primal cause. (30)
Then, along with that primal cause, by the self, the essential nature, he attains the Supreme Self, the primal Purusha of the form of bliss, beyond the covering of material nature, where the great Purusha, the resting place of the causal ocean, resides. At the end, "of the nature of bliss," meaning he attains complete merging in that (Brahman). "He does not return" means he does not come back to this material world. (31) There are two paths mentioned in the Vedas - the path of gradual liberation and the path of immediate liberation, but not by one's own speculation. The path of immediate liberation is stated as "When all desires residing in the heart are relinquished, then the mortal becomes immortal, and here one realizes Brahman." The path of gradual liberation is also described in the Vedas as "By radiant paths, they go..." This is in response to the question, "What should one do at the time of death?" thereby confirming the validity of this inquiry. (32)
Commentary by Shri Shukadeva on Established Conclusions:
He speaks of the transcendence of smell, etc. at the time of transcending earth and other elements. "With the nose" (29) - with the sense organ of smell. Sight is with the eye, the sense organ of vision. "Breathing" is the quality of breath, which is the sense of touch. "The quality of space" is sound, the quality of ether. The affix "tva" is used for its own meaning. With the senses of action like the hands, one perceives the various activities. (29)
That yogi, whose various effects are the non-doer ego, reaches that ego by the process. Of what kind? The cause of the proximity of the subtle elements and senses. By this, the two types of ego - tamas and rajas - are described. "Of the mind" means the cause of the inner instrument (mind). "Of the deities" means the cause of the presiding deities of the senses. By this, the sattvic ego is described. All this will become clear. By that threefold ego, which is the means, that yogi distinctly attains the principle of pure consciousness, and after that, he attains the primal cause, which is the collective of the gunas (modes of nature) having the nature of Brahman. (30)
At the end, in the sphere of the effect and cause which is material nature, even after the entry of the subtle body, in that region - the peaceful, granting supreme peace, the Self described in the Shruti as "From the Self was ether produced" and "The Self indeed is to be realized." The blissful, described in Shruti as "From bliss indeed these beings are born; by this bliss when born they live." With that form, free from the form of cause and effect which is material nature, distinguished as full of bliss, as the statement of the Lord is "Having attained equality with Me," and from the Shruti "He attains the supreme peace free from impurities," having attained the state of supreme bliss. Possessed of revealed qualities like freedom from sin, etc. He attains, as elaborated in the Vedanta scriptures. O friend! Having attained this divine goal characterized by the cessation of rebirth and related to the Lord of beings, one who has attained it does not become attached in this material world. (31) O King! By the words "what is to be listened to by you," the auspicious path in the form of light, etc. is asked about as worthy of acceptance. And by the words "or the opposite," the inauspicious path in the form of smoke, etc. is asked about as unworthy of acceptance. Thus, the paths asked about by you - "if the departing one," etc., and described by me as introduced by "and" - are understood. Of what kind? As described in the Vedas, the eternal scriptures: "Those who worship with faith in this village rite go to the radiant path. But those who seek the village rite of offering oblations into the fire go to the path of smoke." (32)
Commentary by Shri Vallabhacharya called Subodhini:
Thus, after renouncing space and other elements, the portions of the great elements are renounced. In the reverse process of transcendence, he speaks of the transcendence of the senses - "with the breath" etc. Even in the reading "with the breath," the meaning is the same. It should be understood that in each case, after resorting to and experiencing that, one transcends that. "The quality of space" means sound. "With the breath" means with the senses of action accompanied by respiration or austerity. "Activities" means the fivefold actions as well. "He attains" means he renounces, as before. "The yogi" implies not forgetting the capability of yoga. (29)
He speaks of the transcendence of the ego, etc. - That very yogi, whose cause of the origin of the subtle elements and senses is the tamasa and rajasa ego, of the mind and of the deities respectively, which is the mutable primal ego. By that process along with the activities, he attains and renounces the ego as well. "The principle of pure consciousness" is the great principle (mahat-tattva). "The collective of gunas" is primal nature (prakriti). Everywhere it is through the Self. Further on is the covering of the purusha (pure consciousness). There too, through the Self, he attains the Self. Then (he attains) the peaceful, immutable. From there, the blissful, the Supreme Person. Becoming full of bliss himself, he attains. At the end, there is no further journey. To indicate this as the supreme state, it is said "this goal" - in the middle of the cosmic egg, in the heart, or beyond the cosmic egg, wherever having become full of bliss, he enters the Lord who is of the form of bliss, he does not enter samsara (the cycle of birth and death) here again. (30, 31)
Thus, after describing the two paths of no-return, he summarizes the process of direct liberation, which is the form of liberation - "These paths" etc. Of all these concepts described in the two chapters as being of the nature of the Lord, spoken for the purpose of knowledge, the true nature will become clear through proper investigation, as per their context and usefulness through reasoning. Here, only an indication has been made. There, we will clearly elaborate. "To you" - O king, spoken in full for your benefit, being a king. And by you, it was asked about. Since the means ends in the result, the question about the means includes the question about that (the result). And in the "eternal" (scripture) - For no one proceeds on this path for the first time, but (it is) eternally established. The one who proceeds on this will become clear ahead. He gives the evidence for its eternality - "Those who indeed in ancient times" etc. When asked by Brahma, the Lord also answered when asked. The reason for speaking is "who was propitiated" etc. He gives the reason for speaking thus - "Vasudeva" etc., meaning that he spoke in that way, being the bestower of liberation. (32)
Shri Purushottama Acharya's Subodhini Prakasha Commentary
For the word "with the breath" here, it should be understood from the phrase "with the senses of action accompanied by respiration" that this connection is indicated. (29)
On the statement "These paths" - Since the king did not ask about the two paths, the statement "asked by you" does not fit. Apprehending this, they explain with the words "Since the means" etc. (32) The meaning is that the question about the result is included in the question about the means that is being described. (32)
Śrī Giridhara's Bālaprabodhini
It clarifies those very experiences — by the sense of smell, experiencing fragrance; by the sense of taste, experiencing flavor; by sight, experiencing form; by skin, experiencing touch through breathing; and by ear, experiencing the quality of sound in space. Here, the non-apprehension (of the Self) is intended. Through life-force and the respective sense organs, the yogī attains the respective actions and activities. (29)
After thus describing the transcendence of the gross and subtle elements, it (the text) speaks of attaining mahattattva through the attainment of ahaṃkāra, which is their covering — It (ahaṃkāra) has diverse effects, therefore it is vikarya, and it is of three kinds: tāmasic, rājasic, and sāttvic. From the tāmasic emerge the insentient gross and subtle elements; from the rājasic emerge the ten outward-turned senses; and from the sāttvic emerge the mind, senses, and deities. Their dissolution occurs in the respective ahaṃkāras. There, resorting to the sāttvic ahaṃkāra, which is mental and divine, being the dissolution abode of the gross and subtle elements and senses associated with the tāmasic and rājasic, and proceeding thus, the yogī attains the principle of consciousness, the mahattattva. And then, the dissolution, the restraint of the guṇas, occurs in the Pradhāna. (30)
Even while existing in the form of Pradhāna, when its dissolution occurs, being of the nature of ānanda (bliss), he (the yogī) attains the peaceful, unchanging, blissful form of himself, the Paramātmā. He who has attained this divine path related to the Lord, does not get entangled again in this saṃsāra, is the meaning. By addressing him as "he aṅga" (O limb), it suggests that being equally a part of him, there is nothing else to be said here. (31)
It summarizes the two paths spoken of — "These" (ete). Suggesting affection in that dream, it addresses — "O King" (he nṛpa). Those which you have asked about are "these two paths" (ete sṛtī mārgau), the two means of liberation, is the sequence. The first path is the instantaneous liberation: "having abandoned attachment, one should discard (the body) directly and go to the Supreme." The second is the gradual liberation spoken of as "one who strives with" and so on. And there should be no doubt about their lack of authority, since the instantaneous liberation is stated in the Vedas as "When all desires residing in the heart are cast away, then the mortal becomes immortal and attains Brahman," and the gradual liberation is spoken of as "They attain it gradually," etc. These (two paths) are not conceived by me, but are spoken of in the Gītā itself, which is a part of the eternal tradition handed down through the disciplic succession, and not something recent. The (two) words "ha" and "ca" are used for emphasis. It clarifies their eternality — "Or those very ones" (ye vā). Those very ones praised by Brahma and directly asked by him — Bhagavān Vāsudeva spoke "these are the paths" to Brahma, is the sequence. Or because the path of liberation was asked about through "What should be listened to?" etc., and the path of saṃsāra through "Tell me about the contrary," and in the answer, the two paths of liberation were spoken of through "Therefore, O Descendant of Bharata, the all-pervading..." etc., and the path of saṃsāra through "Thousands of paths like listening..." etc., and "Not through actions is that goal attained" etc., these two paths should be understood as the path of light (archirādi) and the path of smoke (dhūmādi) by the phrase "these are the paths" (ete sṛtī). The rest is the same. (32)
Hindi Anuvāda
As he transcends the gross sheaths, his senses also merge into their respective subtle abodes. The sense of smell merges into the subtle element of fragrance, the tongue into the subtle element of taste, the eyes into the subtle element of form, the skin into the subtle element of touch, the ears into the subtle element of sound, and the organs of action merge into their respective capacities for action. (29)
In this way, the yogī, transcending the gross and subtle sheaths of the five elements, enters into ahaṃkāra. There, he merges the subtle elements into the tāmasic ahaṃkāra, the senses into the rājasic ahaṃkāra, and the mind and the deities presiding over the senses into the sāttvic ahaṃkāra. Thereafter, along with ahaṃkāra, through the path of dissolution, he enters into mahattattva and finally merges into the sheath of prakṛti, which is the abode of the dissolution of all guṇas. (30)
O Parīkṣit! When even the sheath of prakṛti dissolves during the great dissolution, that yogī, becoming of the nature of bliss itself, attains the peaceful Paramātmā of the nature of bliss in that unveiledform. One who attains this divine path never has to enter this saṃsāra again. (31)
O Parīkṣit! In answer to your question, I have described to you the two eternal paths spoken of in the Vedas – the path of instantaneous liberation (sadyomukti) and the path of gradual liberation (kramamukti). When Brahmā first worshiped Lord Vāsudeva and asked him, he spoke of these very two paths in his answer to Brahmā. (32)
SB 2.2.29-32
