Whenever the Lord, the living being, the master of the aggregate of body and the rest, departs: the line 'then it draws them' is joined first, by the force of the sense. And whenever it gets another body from the former body, then, having taken these senses with the mind for a sixth, it goes, it travels well. Like what? Like the wind carrying scents from their seat, from a flower and the like.

Whatever body it gains, and from whatever body it departs, this lord of the senses goes, having taken these senses together with the subtle elements, as the wind takes scents from their seat; that is, as the wind, taking from their seat, from their place, scents, with their subtle parts, the garland, the sandal, the musk, and the rest, goes elsewhere, so it is. This is the meaning. What then are those senses? The Lord says.

When it is said 'it draws' (karshati), the independence of the living being seems to be conveyed; Krishna wards that off, with 'the body' and so on. Whatever body the living being attains, and from which it departs, it is the Lord alone who, taking these, carries them along. For the Moksha-dharma says, 'with whatever the Disposer joins it again and again, in that very womb it dwells, not in that which it itself desires'; and 'though I know the greater states of being and non-being, and know the better, yet I do not do it; engaged in the hopes, the mansions and the hearts, as I am appointed, so I bear'; and 'whoever, even after slaying and conquering, O Indra, plays the man, becomes precisely a non-doer, and yet the doer does that'. And the scripture says, 'as one would go, casting off a well-laden cart, so this embodied self goes, casting off the mounted one, by the wise Self' (Brihadaranyaka Upanishad 4.3.35), and 'speech merges in the mind, the mind in the breath, the breath in the fire, the fire in the supreme deity' (Chandogya Upanishad 6.8.6). 'Like subtle scents': His enjoyment too was established before.