वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 4. 2. 7.
816 VEDĀNTA-KAUSTUBHA ADH. 5.]
up through it, one goes to immortality. The others are for departing
in other directions” (Chānd. 8.6.6 ¹), declares that a knower, too,
departs from the body through a particular vein. This being so, the
mode of a knower’s departure up to the beginning of the path, i.e.
till entering into the vein, is just “the same” (as that of a non-knower).
The scriptural declaration of “the immortality” of the knower here
and now, viz “When all those desires which abide in the heart are
loosened, then a mortal becomes immortal” (Bṛh. 4.4.7 ² ) really
means that a knower’s prior sins are destroyed and subsequent sins
do not attach to him any more ³, and not that his connection with
sense-organs and the like is destroyed all at once.
Vedānta-kaustubha
Now, it is being considered as to whether or not the mode of
departing from the body is the same for both knowers and non-
knowers.
On the doubt, viz. whether this mode of departure holds good
only for one who does not know, or equally for a knower and a non-
knower,—if it be suggested that as the Bṛhadāraṇyaka-text: “When
all those desires which abide in the heart are loosened, then a mortal
becomes immortal, attains Brahman here” (Bṛh. 4.4.7), declares that
a knower attains immortality here and now,—so the departure is for
the non-knower alone,—
We reply: “And the same up to the beginning of the path”.
The word “and” implies emphasis. The words: “up to” indicate
the limit. “Up to the beginning of the path,” the mode of departure
is the “same” for a knower and a non-knower; that is, up to the
beginning of the path which begins with light, or prior to the soul’s
entrance into the vein. The Chāndogya declares that a knower too
departs from the body through the vein that passes out of the crown
of the head. Compare the text: “There are a hundred and one
veins of the heart. Of these, one goes out through the crown of the
head. Going up through it, one goes to immortality. The others
are for departing in other directions” (Chānd. 8.6.6). A difference,
however, is stated with regard to the entering into the vein, thus:
¹ Ś, R, ŚK, B. ² Ś, R, ŚK, B.
³ Vide Br. Sū. 4.1.13.