Bhashya
तस्मिन् मोक्षसाधनमार्गे विप्रतिपत्तिर्मुमुक्षूणाम् ; क-थम् ? तस्मिन् शुक्लं शुद्धं विमलम् आहुः केचित् मुमुक्षवः ;नीलम् अन्ये, पिङ्गलम् अन्ये, हरितं लोहितं च- यथादर्श-नम् ।नाड्यस्तु एताः सुषुम्नाद्याः श्लेष्मादिरससंपूर्णाः-शुक्लस्य नीलस्य पिङ्गलस्येत्याद्युक्तत्वात् ।आदित्यं वा मोक्ष-मार्गम् एवंविधं मन्यन्ते- 'एष शुक्ल एष नीलः' इत्या-दिश्रुत्यन्तरात् ।दर्शनमार्गस्य च शुक्लादिवर्णासंभवात् ।स-र्वथापि तु प्रकृतात् ब्रह्मविद्यामार्गात् अन्ये एते शुक्लादयः ।ननु शुक्लः शुद्धः अद्वैतमार्गः- न, नीलपीतादिशब्दैः वर्ण-वाचकैः सह अनुद्रवणात् ; यान् शुक्लादीन् योगिनो मोक्षप-थान् आहुः, न ते मोक्षमार्गाः ; संसारविषया एव हि ते-'चक्षुष्टो वा मूर्ध्नो वान्येभ्यो वा शरीरदेशेभ्यः' इति श-रीरदेशान्निःसरणसंबन्धात्, ब्रह्मादिलोकप्रापका हि ते ।तस्मात् यथाव्याख्यातमेव पुण्यकृत्त्वम् ।अथवा यो ब्रह्मवित् तेन एति, स पुण्यकृत् तैजसश्च- इति ब्रह्मवित्स्तुतिरेषा ; पुण्यकृति तैजसे च योगिनि महाभाग्यं प्रसिद्धं लोके, ताभ्याम् अतः ब्रह्मवित् स्तूयते प्रख्यात महाभाग्यत्वाल्लोके ॥
In plain words
On the path that leads to freedom, seekers disagree among themselves. Why? Some call it white, pure, spotless. Others say blue, others tawny, still others green or red — each according to what they actually see. But these channels — Sushumna and the rest — are simply full of ordinary fluids and phlegm; that is exactly why they get described as white, blue, tawny. Or some take the sun itself, appearing in these very colors, to be the path of liberation, on the strength of another scriptural line: 'this one is white, this one is blue.' And in any case, the act of seeing has no colors like white to begin with. Either way, all these colored paths simply are not the path we are actually discussing — the path of the knowledge of Brahman. Someone might object: surely white and pure means the path of non-duality itself! No — because it never keeps company with color-words like blue and yellow. Whatever white paths yogis speak of as the road to liberation, that is not liberation's road at all; it belongs entirely to the world of coming and going, since scripture says the soul departs either through the eye, or through the crown, or through some other part of the body — these paths lead only as far as the world of Brahma and places like it. So the doer of merit means exactly what was already explained. Or, take it this way: the knower of Brahman travels by that very path, and is called both a doer of merit and radiant — this is simply praise for the one who knows Brahman. Since great fortune is famous in the world for both the doer of merit and the radiant yogi, the knower of Brahman is praised through these two words, because of that same fame of great fortune.
Close to the Sanskrit
In that path which is the means to liberation, there is disagreement among seekers of liberation. How? Some seekers of liberation call it, in that path, white, pure, spotless; others call it blue, others tawny, and others green and red — according to what each one sees. But these nerve-channels, Sushumna and the rest, are completely full of phlegm and other fluids — because of the very statement 'of white, of blue, of tawny' and so on. Or they consider the sun, of such a kind, to be the path of liberation, on account of another scriptural passage beginning 'this one is white, this one is blue.' And because the path of vision cannot have colors such as white to begin with. In every way, however, these white paths and the rest are different from the topic at hand, the path of the knowledge of Brahman. Objection: white, pure, is surely the path of non-duality! No — because it never keeps company with words like blue, yellow, and so on, which denote color. Whatever white paths the yogis call paths of liberation, those are not the paths of liberation; they belong only to the domain of transmigration, since it is said 'either from the eye, or from the crown of the head, or from other regions of the body' — because of the connection with departure from a region of the body; they lead only to the world of Brahma and the like. Therefore the meaning of 'doer of merit' is exactly as already explained. Or alternatively: he who is a knower of Brahman travels by that very path; he is both a doer of merit and radiant — this is a praise of the knower of Brahman. Since great fortune is well known in the world for both the doer of merit and the radiant yogi, the knower of Brahman is praised through these two terms, because of that same well-known great fortune in the world.