Priti Sandarbha 3 1-2: Krama Mukti and Jivan Mukti

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3.1

uttarā ca tad-anantaraṁ "yadi prayāsyan nṛpa pārameṣṭhyam" [bhā.pu. 2.2.22] ity-ādau, "tenātmanātmānam upaiti śāntam" [bhā.pu. 2.2.31] ity atra |

Verses in relation to krama-mukti from the Second Canto (basically Gita Press version):

yadi prayāsyan nṛpa pārameṣṭhyaṁ
vaihāyasānām uta yad-vihāram
aṣṭādhipatyaṁ guṇa-sannivāye
sahaiva gacchen manasendriyaiś ca

If the yogī desires to achieve the abode of Brahmā, or the pleasure resorts of the perfected beings who fly in the sky, or to attain the eight yogic perfections, or to visit any place within the universe composed of the three guṇas, then at the time of quitting the body, he should go to those places equipped with the very same mind and senses. (2.2.22)

yogeśvarāṇāṁ gatim āhur antar-
bahis-tri-lokyāḥ pavanāntar-ātmanām
na karmabhis tāṁ gatim āpnuvanti
vidyā-tapo-yoga-samādhi-bhājām

It is said that the masters of yoga, who practice worship of God (vidyā bhagavad-upāsanā), austere penance (tapas), aṣṭāṅga yoga (abstraction) and samādhi (= jñāna, self-knowledge) and whose body is as subtle as air, can freely move inside as well as outside the three worlds. People cannot have such unimpeded movement (in any part of the universe) through mere karma (ritual). (2.2.23)

vaiśvānaraṁ yāti vihāyasā gataḥ
suṣumṇayā brahma-pathena śociṣā
vidhūta-kalko'tha harer udastāt
prayāti cakraṁ nṛpa śaiśumāram

tad viśva-nābhiṁ tv ativartya viṣṇor
aṇīyasā virajenātmanaikaḥ
namaskṛtaṁ brahma-vidām upaiti
kalpāyuṣo yad vibudhā ramante

O king, the yogi who proceeds to the Brahmaloka through the bright suṣumṇā reaches first the abode of vaiśvānara (fire) through the heavens. Shaking off whatever trace of impurity is still left in him, he then rises upwards to the region of light where the Śiśumāras reside, and presided over by Viṣṇu, which is like a navel to the wheel of the universe, he ascends alone in his most subtle and pure body to the realm called Maharloka (the region enclosing Indra's paradise), which is adored even by the knowers of Brahman, and which is the delightful abode of gods that live for a whole day of Brahmā. (2.2.24-25)

atho anantasya mukhānalena
dandahyamānaṁ sa nirīkṣya viśvam
niryāti siddheśvara-juṣṭa-dhiṣṇyaṁ
yad dvai-parārdhyaṁ tad u pārameṣṭhyam

Thereafter when he sees the whole world below being consumed by the fire proceeding from the mouth of Lord Ananta, he rises still higher to Brahmā's abode, where the foremost among the Siddhas reside in their aerial cars and which last for two parārdhas (the full span of Brahmā's life). (26)

na yatra śoko na jarā na mṛtyur
nārtir na codvega ṛte kutaścit
yac cittato'daḥ kṛpayānidaṁ-vidāṁ
duranta-duḥkha-prabhavānudarśanāt

There is no grief nor agony neither old age nor death in that sphere, much less fear of any kind. The only agony they suffer from is the mental anguish they feel out of compassion when they see people who have no knowledge of the pocess of meditation as described above undergoing repeated births and deaths, that entail endless suffering. (27)

tato viśeṣaṁ pratipadya nirbhayas
tenātmanāpo'nala-mūrtir atvaran
jyotirmayo vāyum upetya kāle
vāyv-ātmanā khaṁ bṛhad ātma-liṅgam

Then, after reaching Satyaloka, he fearlessly unites his subtle body with the earth and thereafter steadily pierces the seven sheathes encasing the earth as below. From his terrestrial form he passes on to the watery one, and from the aqueous to the fiery sheath, again from his fiery form he makes his way into the aerial sheath, and lastly from his aerial form in course of time he enters the ethereal sheath, which is an index (liṅga) to the infinitude of Brahman.(28)

ghrāṇena gandhaṁ rasanena vai rasaṁ
rūpaṁ ca dṛṣṭyā śvasanaṁ tvacaiva
śrotreṇa copetya nabho-guṇatvaṁ
prāṇena cākūtim upaiti yogī

Again through his olfactory sense the yogi returns to the subtle element of smell, through the sense of taste to the subtle element of taste through the sense of sight to the subtle element of color, through the sense of touch to the subtle element of touch, through the auditory sense to the subtle element of sound and through each organ of action to the functioning power (tanmātra) of each and thus all of them return to their subtle form. (29)

sa bhūta-sūkṣmendriya-sannikarṣaṁ
manomayaṁ devamayaṁ vikāryam
saṁsādya gatyā saha tena yāti
vijñāna-tattvaṁ guṇa-sannirodham

Thus reaching beyond the gross and subtle sheaths of the five elements the yogi enters the ego. He dissolves the subtle elements into the tāmasika ego, the senses into the rājasika and the mind as well as the deities presiding over the senses into the sāttvika ego. Then through the same process of dissolution he returns along with the ego to the principle of cosmic intelligence (mahat-tattva) and finally to prakr̥ti (in which merge all the three guṇas). (30)

tenātmanātmānam upaiti śāntam
ānandam ānandamayo'vasāne
etāṁ gatiṁ bhāgavatīṁ gato yaḥ
sa vai punar neha viṣajjate'ṅga

Again during the final dissolution (when prakr̥ti too merges in God) the yogi becomes all-blissful now, merges with that pure blissful form in God, who is perfectly tranquil and bliss itself. Dear Parīkṣit, he who attains this divine goal no more returns to this world of matter (transmigration). 2.2.31

With the final exhaustion [of all his upādhis] and now fully blissful, himself attains the Self, who is peaceful and bliss personified. Dear Parīkṣit, one who attains this divine goal no more returns to this world of matter (transmigration). 2.2.31

HERE AGAIN THERE IS A CONCLUSION IN BHAKTI.

na hy ato'nyaḥ śivaḥ panthā
viśataḥ saṁsmṛtāv iha
vāsudeve bhagavati
bhakti yogo yato bhavet

There is no more auspicious path for souls who have entered the world of repeated birth and death than the one that leads to Lord Vāsudeva’s bhakti-yoga. (SB 2.2.33) BhagS 107, BhaktiS *28, 86,115

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3.2 Jīvan-mukti

jīvad-daśāyām api sā tu tad-viśeṣeṣv agrato darśanīyā | tatra brahma-sākṣātkāra-lakṣaṇāṁ jīvan-muktim āha—

yatreme sad-asad-rūpe pratiṣiddhe sva-saṁvidā |
avidyayātmani kṛte iti tad brahma-darśanam || [bhā.pu. 1.3.33]

yatra yasmin darśane sthūla-sūkṣma-rūpe śarīre sva-saṁvidā jīvātmanaḥ svarūpa-jñānena pratiṣiddhe bhavataḥ | kena prakāreṇa ? vastuta ātmani te na sta eva, kintv avidyayaivātmani kṛte adhyaste iti etat-prakāreṇety arthaḥ | tad brahma-darśanam iti yat-tador anvayaḥ | brahmaṇo darśanaṁ sākṣātkāraḥ | yatra sva-saṁvidety-uktyā jīva-svarūpa-jñānam api tad-āśrayam eva bhavati iti | tathā kevala-sva-saṁvidā te niṣiddhe na bhavata iti ca jñāpitam | tataś ca jīvata evāvidyā-kalpita-māyā-kārya-sambandha-mithyātva-jñāpaka-jīva-svarūpa-sākṣātkāreṇa tādātmyāpanna-brahma-sākṣātkāro jīvan-mukti-viśeṣa ity arthaḥ ||

||1.3|| śrī-sūtaḥ || 3 ||

Translations of 1.3.33

Where these real (sat) and unreal (asat) forms that have been created on the self by ignorance are negated through self-knowledge, that is the vision of Brahman. (SB 1.3.33)

Alternative translations

BABAJI: When these gross and subtle forms are denied through self-knowledge, being recognized as created out of ignorance, at that moment one attains realization of Brahman. BhagS 35.2©

BBT: Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

GITA PRESS: It is through nescience that the aforesaid astral and material bodies are superimposed on the Self. When this superimposition is removed through self knowledge, at that very moment takes place the realization of Brahman.

After Jiva Goswami's comment:

[To grasp SJG's intent, the relation of the main clause to the subordinate is clearer if we read it as follows: "The vision of Brahman is that in which these gross (sat) and subtle (asat) forms that were created [superimposed] on the self by ignorance, are negated through self-knowledge."]