Here, in the stanza, the path of “gradual liberation” (Krama-mukti) is explained. According to the Upanishadic tradition, “he who lived a life of rituals (Karmas) and worship (Upasana), to enjoy the result so accrued, will walk the ‘Path-of-the-gods’ (Devayana) and entering through the Sun, will go beyond it to Brahma-loka.” There he enjoys the super-sensuous Bliss till the end of the “cycle,” when, along with the Creator, he gets total liberation. This ‘Path-of-the-gods,’ is indicated here by the terms borrowed from the Upanishads which have a wealth of suggestiveness to all students of the Rishi-declarations.

FIRE, FLAME, DAY-TIME, THE BRIGHT FORTNIGHT, THE SIX MONTHS OF THE NORTHERN SOLSTICE OF THE SUN — These indicate the “Path-of-the-gods” presided over by the Sun. In the Prashnopanishad this has been vividly brought out when the Upanishad supplies the students with a theory of the creation of multiplicity from the one Great Truth. It is explained that Prajapati, the Creator, Himself became the Sun and the Moon, and these two phenomenal objects are mentioned as representing energy and matter respectively.

Identifying with the Dynamic Centre in himself, a seeker tries to live the life. Such an Upasaka of Truth, at the time of his departure from his present manifestation in the world, comes to think of the object of contemplation of his whole life-time, and naturally, he goes to the world of his thoughts — “as you think so you become.” By entertaining evolutionary thoughts in one’s mind all through one’s life, one must, after leaving the present embodiment, walk the ascending path of evolution, the ‘Path-of-the-gods,’ indicated here as “THE PATH OF LIGHT AND FIRE, OF DAY TIME, OF THE BRIGHT FORTNIGHT, OF THE NORTHERN SOLSTICE OF THE SUN.” Thus, in the mystic language of the Upanishads, the path pursued by those who are great devotees of Brahman, the Eternal, is described as stretching towards the North. These implications are all epitomised and the Upanishadic Rishis often use the term “Northern Route” to indicate “the Path of the Gradual Liberation.”

AS CONTRASTED WITH THIS PATH OF NO-RETURN THERE IS THE PATH OF SURE-RETURN WHICH IS EXPLAINED IN THE FOLLOWING:

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 qualified) 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.