Aniyamah sarvasamavirodhah sabdanumanabhyam III.3.31 (390)

There is no restriction (as to the going on the path of the gods for any Vidya). There is no contradiction as is seen from the Sruti and Smriti.

Aniyamah: (there is) no restriction; Sarvasam: of all; Avirodhah: there is no contradiction; Sabdanumanabhyam: as is seen from Sruti and Smriti. (Sabdah: the word, i.e., the revealed scripture or Sruti; Anumana: inference or Smriti.)

The journey of the soul who knows Brahman is continued.

We have shown that the going on the path of the gods is valid only for the Vidyas of Saguna Brahman, not for the knowledge of Nirguna Brahman which is devoid of all qualities.

Now we observe that the going on the path of the gods to Brahmaloka is mentioned only in some of the qualified Vidyas such as the Paryanka Vidya, the Panchagni Vidya, the Upakosala Vidya, the Dahara Vidya, but it is not mentioned or expressly stated in others such as the Madhu Vidya, the Sandilya Vidya, the Shodasakala Vidya, the Vaisvanara Vidya.

The doubt now arises whether the going on the path of the gods is to be connected with those Vidyas in which it is actually mentioned or generally with all Vidyas of that kind.

This Sutra declares that all worshippers of the Saguna Brahman, whatever their Vidyas may be, go after death by this path. This is seen from the Sruti and Smriti. "Those who meditate thus through Panchagni Vidya and also those who understand other Vidyas and also those who meditate in the forest with faith and austerities, on Saguna Brahman through any other Vidya proceed on the path of the gods" (Chh. Up. V.10.1.); (Bri. Up. VI.2.15).

Bhagavad Gita also declares, "Light and darkness, these are thought to be the world's everlasting paths; by the one he goes who does not return, by the other he returns again" (VIII.26).

The term "The True" in the passage "Those who in the forest, with faith, worship the True", i.e., Brahman, is often employed to denote Brahman.

Thus it is quite clear that the going on the path of gods is not confined to those Vidyas in which it is actually mentioned or expressly stated.