There are three paths to liberation which are described in the Chandogya Upanishad. The three paths are of Bhakti Yoga, Jnana Yoga and Karma Yoga. They can be understood by this simple phrase,

त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप
एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी
तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व
एते पुण्यलोका भवन्ति ब्रह्मसꣳस्थोऽमृतत्वमेति॥ २.२३.१॥

"There are three divisions of religion: The first comprises sacrifices, study, and charity (karma yoga); the second consists of austerities, such as fasting (bhakti yoga); and the third is the life of celibacy and living with the teacher in his house till death (gyana yoga.) People devoted to these three divisions of religion go to heaven after death. But one who is devoted to Brahman attains immortality".

Bhakti, the path of devotion, can be classified into two stages or forms known as gauna and mukhya. Gauna bhakti is associated with the three modes of consciousness and operates within their realm, while mukhya bhakti transcends these modes.

Within the Vaishnava tradition, there are five forms of bhakti: santa, dasya, sakhya, vatsalya, and madhura. The first form, santa, is characterized by a calm and detached devotion to God, aimed at distancing oneself from worldly attachments. The remaining four forms involve developing emotional attachments and relationships with God.

The Bhagavata describes nine acts of devotion: Sravana, which involves listening to the divine lilas (pastimes) and glory of God; Kirtana, the singing and praising of God's glory and lilas; Smarana, the continuous remembrance of God; Padasevana, serving in various ways; Arcana, the performance of worship rituals; Vandana, offering respectful obeisances; Dasya, serving God in the role of a servant; Sakhya, cultivating a friendship with God; and Atmanivedana, making a complete surrender of oneself to God.

Jnana or Attaining knowledge of the True and Absolute is the key to liberation. In the path of knowledge, there are three essential means: sravana , manana, and nidhidhyasana. Sravana involves listening to a teacher or a learned individual who imparts knowledge about the True Reality, which is Brahman. Manana requires one to contemplate and deeply reflect upon the teachings, understanding their meanings and ideas. Nidhidhyasana involves meditating on the Truth that has been spoken of, leading to the eventual realization of that Truth.

There are four prerequisites for this path. The first is Viveka, which is the ability to discriminate between what is true and what is false. This discernment comes through learning and understanding. The second requirement is Vairagya, which refers to dispassion and the ability to rise above worldly attachments. In contrast to Bhakti yoga, where desires are directed towards God and transformed without suppression, a certain level of renunciation is necessary in the seeker on this path. The third prerequisite is the possession of six qualities known as shad-sampatti. These qualities include sama (peace of mind), dama (restraint), uparati (withdrawal from worldliness), titiksha (endurance and perseverance), sraddha (unwavering faith and sincerity), and samadhana (being unaffected by dualities and remaining steadfast). The fourth requirement is Mumukshutva, which signifies a total surrender to the realization of Truth and a strong desire for liberation.

The third path is the path of action (karma), wherein an individual attains liberation (moksha) by fulfilling their responsibilities as an individual and serving others. This path is meant for individuals who are oriented towards social engagement. The method they employ is service, and their means are selflessness, universality, infinity, and permanence.

The distinguishing characteristic of this path is dispassionate and selfless action. Practitioners are encouraged to perform actions that promote the well-being of others, without seeking personal rewards or outcomes.

This concludes the three path of liberation written in the chandogya upanishad. The practitioner has complete freedom to choose his path of likening as per his comfort and capacity. No path is easier than other, all path lead to the same goal of liberation, or Moksha.