Text 17: After sitting in the above manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.
Text 18: Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.
Text 19: Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.
Text 20: One’s mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā
Intending to explain japa (repetition of mantras) along with prāṇāyāma (regulation of breath), he mentions the japa of the pranava (sacred syllable Om). One should mentally repeat the triple-brahman syllable, the renowned pranava, which has originated from the three letters a, u, and m. To explain the control of the mind through prāṇāyāma, he says: "One should bring the mind under control." Being a master of breath control, without forgetting the brahma-vīja (seed-syllable Om). (17)
He explains pratyāhāra (withdrawal of senses): "One should restrain and withdraw." He whose intellect, which is certain of the Self, is the charioteer—his senses are the horses. He explains dhāraṇā (concentration): "Mana iti" (the word "mind" is used). Again, the mind, drawn and attracted by past karmic impressions, should be focused on the auspicious divine form. (18)
He explains dhyāna (meditation): "Tatra iti" (the word "there" is used). Visualizing each part of the body, from the feet upwards, as inseparable from the complete divine form, and concentrating the mind on it in a general way—this is dhāraṇā. Dwelling on each limb separately is dhyāna. He explains samādhi (trance): "Nirviṣayaṁ mano yuñjatvā" (bringing the mind to the state devoid of objects). In the mind that has become steady, the form of supreme bliss alone shines forth. It (the mind) becomes calm. (19)
When the mind is again perturbed by the influence of guṇas (qualities), he instructs to stabilize it through dhāraṇā again: "One should restrain one's own mind, which is disturbed by rajas (passion) and deluded by tamas (ignorance). That disturbance is caused by rajas and tamas." (20)
Śrīvaṁśīdharakṛtā Bhāvārthadīpikāprakāśavyākhyā
Brahman means the Vedas, and Om is the seed or cause of the Vedas, as it is said: "Om is the first part of the Vedas." (17) The meaning is that even with prāṇāyāma, the mind cannot become completely steady. (18) "Tatra bhagavadrūpe" means "There, in the form of the Lord, whatever it may be." The supreme bliss in which the mind attains the form of supreme bliss is what brings calmness to the Lord Vishnu. The meaning is that when the mind becomes steady, having abandoned its natural restlessness due to the experience of supreme bliss. (19)
Śrīrādhāramaṇadāsa Gosvāmividarachitā Dīpanīvyākhyā
"Ākriṣṭam" means attracted by the force of past karmas. "Nirviṣayam" means devoid of contact with objects. "Paramam padam brahma" means the Supreme Brahman. "Prasīdati" refers to the dhāraṇā (concentration) that brings calmness. (20)
"Japagarbham" - Prāṇāyāma is of two kinds: sagarbha (with japa) and nirgarbha (without japa). Sagarbha is accompanied by the japa of pranava (Om) and other mantras, while nirgarbha is without it. As it is said: "Sagarbha is with mantra-japa, nirgarbha is only with breath." "Prāṇāyāmam" - Pātañjali's sūtra defines prāṇāyāma as the cessation of the incoming and outgoing breath movements. (17)
"Pratyāhāreti" - Pratyāhāra is the withdrawal of the senses from their objects, following the nature of the mind (Yoga Sūtra 2.54). "Dhāraṇāmāheti" - Dhāraṇā is the fixing of the mind on a specific place (Yoga Sūtra 3.1). (18) "Dhyānamāheti" - Dhyāna is the continuous flow of the mind towards the object (Yoga Sūtra 3.2). "Pādādyavayavam" - This refers to the twenty-ninth verse of the twenty-eighth chapter described in the third section to be mentioned. "Avayavavibhāvanayā" - Means contemplating the nature of each limb separately, one by one, in order. "Samādhimāheti" - Samādhi is that very sameness, as if the mind has become devoid of form, being only the essence (Yoga Sūtra 3.3). (19-20)
Śrīmad Vīrarāgha Vayākhyā
He states the mantra to be recited as praṇāyāma (breath control) is a part of japa (recitation). "Abhyaset" - One should mentally recite the brahma-akṣara (sacred syllable Om), which is the tri-vṛt-trayāṇāmakaarokāra-makāraṇām (combination of the letters a, u, and m), the threefold sacred thread. Being jita-śvāsa (one who has conquered the breath), jita-prāṇa (one who has conquered the vital force), without forgetting the praṇava (Om), the seed of brahman, while remembering it, one should restrain and let go of the mind. This has been described as the prāṇāyāma form of discipline. [17]
He states the withdrawal of senses: "Niyacchet" - From the objects of senses like sound, etc., one should restrain the indriyāṇi (senses) like the ears, etc., by the mind which is the charioteer of the intellect, as stated in the scripture: "Know the intellect to be the charioteer and the mind as the reins." [18]
He states dhāraṇā (concentration): "Manaḥ" - And again, the mind, which is disturbed and distracted by actions and their impressions, the seeker of good should fix it with a resolute intellect on the auspicious form of the Lord. Fixing the mind on the auspicious object is dhāraṇa, and repeatedly thinking about it is dhyāna (meditation). The distinction is that samādhi (absorption) is the uninterrupted stream of that meditation without any other thought entering in between. [18]
He states dhyāna: "Tatra" - With an unbroken and fully focused mind, one should meditate on the principal part, the blissful form, as one part (of the Lord's form). By this, it is established that this contemplation has been cultivated previously. For one unable to meditate fully, one should remember one part, is the meaning. [19]
He states samādhi: "Manaḥ" - Having made the mind free from external objects and focused, one should not remember or perceive any external object, is the meaning. The sense is that one becomes incapable of seeing or remembering anything due to being immersed in the flood of bliss. [19]
He describes the auspicious object of meditation: "Padam" - Where the mind becomes peaceful, the very form of Viṣṇu upon contemplating which the mind becomes free from the impurities like attachment, that is the supreme abode of Viṣṇu. The meaning is that it is the highest and most exalted form. Sometimes, fearing the possibility of the mind becoming impure due to rajas (passion) and tamas (inertia), he says: "rajastamobhyaam" - One should restrain one's own mind which is disturbed by rajas and deluded by tamas, by means of dhāraṇa. He states the greatness of dhāraṇa: That dhāraṇa destroys the impurities caused by rajas and tamas, like attachment, etc.
Śrīmad Vijayadhvaja-ṭīrtha-kṛtā Padaratnāvalī Vyākhyā |
He states the method for one seated in a steady posture: "abhyased" (he should practice). By the succession of the prāṇāyāma practices like recaka (exhalation), etc., having controlled the breath and attained the grace of life-force, he should make the mind come under his control. Being thus self-controlled, meditating on the pure, supreme Brahman, the cause of the entire universe, he should utter the sacred syllable trivṛt (om̐), which indicates Brahman because it comprises the three letters a, u, and m. With the mind, he should constantly revolve the syllable oṃkāra, which is supreme and transcendent and present everywhere. || 17 ||
Having not mentioned japa (repetition of mantra), he describes the method of meditation: "niyacchet" (he should withdraw). He whose intellect is the charioteer, such a virtuous person, having controlled the mind, should withdraw the senses from the sense objects. And after withdrawing them, the mind, which was externally focused due to past conditioning and actions, he should fix with his intellect, the charioteer, on Hari for the highest good, the supreme auspiciousness. || 18 ||
Thus, he describes the method of meditation practice for the yogin whose mind is fixed on Hari: "tatra" (there). There, with an unbroken and undistracted mind, he should meditate on each limb, the features like the lotus feet, etc., one by one. In this way, he should make it the object of his memory effortlessly. He states the result of such practice: "manaḥ" (the mind). Through the proficiency of such practice, becoming capable of remembering all the limbs simultaneously, the mind, thereafter, having transcended the sense objects and become steady, he should fix it on Hari, pervading all His limbs. Where the mind attains supreme bliss, he should meditate only on the complete form of Viṣṇu and nothing else. || 19 ||
He describes the means of unbroken meditation: "rajas-tamoḥbhyām" (by rajas and tamas). The mind, agitated by rajas, drawn here and there by sense objects, deluded by tamas, devoid of knowledge of duty and non-duty – his own mind – he should control through unbroken memory, like a stream of oil, withdrawing it from the sense objects and immersing it in meditation. That dhāraṇā (steady contemplation) destroys the impurities of passion and ignorance, which have agitated the mind with rajas and tamas. || 20 ||
Śrīmad Jīvagosvamiḥ-kṛtā Krama-sandarbha Vyākhyā |
For one whose mind is extremely distracted and deluded, and who is unable to directly fix his attention on the Supreme Lord Śrī Bhagavān, he prescribes this very state of distraction itself as a means of dhāraṇā (steady contemplation) through the verse beginning with "rajaḥ". || 20 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha Darśinī Vyākhyā |
He should practice or repeat the sacred syllable praṇava (om), which is brahma-akṣara - that which is woven or strung together by the three letters a, u, and m. This is the fourth step of prāṇāyāma. The meaning is that through the abundance of prāṇāyāma practice itself, one should first make the mind steady. Brahma-bīja means the praṇava (om). || 17 ||
Then, with a steady mind, he should withdraw the senses from the sense objects like sound, etc. This is the fifth step called pratyāhāra. He whose intellect, having the quality of determination, is the charioteer - he should fix the mind on the auspicious form of the Lord through that intellect. This is the sixth step called dhāraṇā. Of what kind is the mind? Agitated by past actions, it cannot be made completely steady even by prāṇāyāma practices due to the excessive strength of previous karmas. || 18 ||
There, he should meditate on each and every limb of the Lord one by one. This is the seventh step called dhyāna. Dhāraṇā is the steadying of the mind in general or with respect to a particular support. Dhyāna is meditation through visualization of the limbs - this is the difference. With an unbroken mind, i.e. without being separated from that, having fixed it, he should not remember anything else other than that. That alone is the form, the Brahman, of Viṣṇu, the Lord. Where the mind attains peace, that is the eighth step called samādhi. || 19 ||
If the mind becomes again agitated due to the guṇas, he says one should steady it through dhāraṇā itself. One should control one's own mind agitated by rajas and deluded by tamas. That dhāraṇā destroys the effects caused by rajas and tamas. || 20 ||
1. "Manasā" is for preventing loud utterance.
Śrīmacchukadeva-kṛta Siddhānta Dīpaḥ |
To explain the praṇāyāma which contains japa (mantra repetition), he says "abhyaset" etc. "Trivṛt" means that which is woven or caused to evolve by the three letters a, u, and m - the brahma-akṣara, the word denoting Brahman, possessing the power of consciousness. Of these, the letter a specifically denotes the power. The two letters denote the two powers. The whole is indicative of non-difference, while the parts indicate difference. Thus, one should mentally practice or repeat the pure praṇava, the quintessence of all Vedas, with a controlled breath and mind focused on the Veda-sūtra brahma-bīja, the seed-syllable of Brahman. (17)
He shows the method of withdrawing the senses by saying "niyacchet." He whose intellect having the quality of determination is the charioteer, the helper - with the mind controlled by praṇāyāma, he should withdraw the senses of hearing etc. from the sense objects like sound etc., and bring them under control.
He speaks of dhāraṇā in "manaḥ." The mind attracted by karmas like praṇava-japa, sense-control etc., should be fixed in general on the auspicious form of the Lord, the object of meditation. || 18 ||
He describes dhyāna in "tatra." With an unbroken mind, not deviating from that complete form, one should specifically meditate on each limb like the feet etc.
He describes samādhi in "manaḥ." Having made the mind free from objects, one should bring the mind in the form of an instrument like an eye, turn it away from the Lord's form, and become the knower alone. The meaning is that one should embrace the lotus feet etc., and not remember any other instrument like the mind etc. || 19 ||
He defines the support in "padam." That unsurpassed glory in which the mind attains peace is the form of Vishnu. If agitation arises sometimes due to rajas and tamas, he says one should steady the mind through dhāraṇā itself, as said in "rajasā." One should steady one's own mind agitated by rajas and deluded by tamas, through dhāraṇā. He shows the greatness of dhāraṇā by saying that it removes the mental impurities like passion etc. caused by rajas and tamas. || 20 ||
Śrīmadvallabhācāryakṛtā subodhinīvyākhyā
He explains praṇāyāma in "abhyaset." In sabīja-prāṇāyāma, the breath becomes steady quickly. Sin causes disturbance of the breath. Therefore, the trivṛt brahma-akṣara, woven with a, u, and m, the single word denoting Brahman consisting of three letters, is an unobstructed meaning and auspicious form. It is primary among the para, pashyantī, and madhyamā forms of speech. Or, it is without letters. One should practice that. This leads to control over the breath.
Then he speaks of pratyāhāra in "mano yacchet." Sense-control is possible only for one whose breath is controlled. And control over the breath is achieved through the brahma-akṣara. Therefore, the connection is - remembering the brahma-bīja and with controlled breath, one should withdraw the mind. || 17 ||
He establishes the difference between the mind and senses as cause and effect in pratyāhāra by saying "niyacchet." One should withdraw the senses from objects through the mind. The understanding of the defective nature of objects is the charioteer, the helper in controlling the mind and senses. First, the activity of the mind was stopped by praṇāyāma. Now, attracted by karmas in the form of pratyāhāra, it becomes turned away from objects all around, to the extent of not being favorable to sense perception. Having conceived such a mind in the auspicious form through the intellect pervading all limbs, one should fix that mind pervading all limbs in dhāraṇā form there. Fixing the mind on all limbs is dhāraṇā, while on a single limb is dhyāna - this is the difference. || 18 ||
He describes dhyāna in "tatraikāvayavam." There, one should meditate on a single limb of the form grasped by the mind, with an unbroken stream, connected to the limb meditated on before. By this, meditation piece-by-piece is prohibited. One should meditate on even a single limb, properly connected with the other limbs. When, while doing dhyāna in this way, the mind abandons all impressions of objects, then abandoning even this object, having made it completely free from objects, endowed with yoga - the meaning is having stopped all modifications of the mind. After that, one should not remember anything at all. Through the effort of the yoga attained, the mind remains without duality. || 19 ||
Then he states what happens after that in "padam." When the mind is thus restrained, it attains peace of its own accord, taking the form of meditation. The basis of that transformation is the supreme abode of Viṣṇu. Otherwise, restrained elsewhere, it would either manifest or become dejected. Therefore, since it attains peace where it is restrained, by the very power of that basis, it attains peace - that basis of peace is indeed the abode of the Lord. What shines forth when the mind attains peace is the true nature of the individual self, the abode of the Supreme Self, as the Śruti says "In the middle of that flame dwells the Supreme Self" - the individual self being spoken of as a flame. Or, since the imperishable is the abode of the Lord, the individual self, being a part of that, is also the abode of the Lord. One should remain like that as long as the mind stays peaceful. In accordance with the maxim "rajas, sattva, and tamas," the causative rajas and tamas, aroused by time, agitate the mind or delude it. Then, by the power of yoga, the minds of others also shine in the abode of the Lord, since all souls are unified there. In case of distraction of other minds there, one should not do anything. But when one's own mind gets deflected by karma, deluded by tamas, then to remove that defect, one should restrain the mind again through dhāraṇā. At that time of restraint, due to latent impressions, rajas presents objects, while tamas brings about sleep etc. An intelligent person should be steady in both cases. And one should perform that dhāraṇā by which the faults of rajas and tamas are removed far away, as described in Chandikā and Śiva's teachings - "That dhāraṇā destroys the impurity caused by them." || 20 ||
॥ Subodhinī Commentary by Śrī Puruṣottamācārya ॥
Regarding the passage "where the mind is absorbed in the single aspect" (ekāvayavamityatra): By the phrase "the subtle state in the form of one's own mental modification which has grasped the object of meditation" (dhyānagṛhītaviṣayakabuddhisūkṣmāvasthārūpāṃ svavrttim), the meaning is conveyed. (17)
Regarding the word "that" (padaṃ tadityaṃc): It means "taking the form of meditation" (dhyānākāreṇa pariṇamati). The effect becomes the same form as the cause, without differentiation. "The abode of Puruṣottama" (puruṣottamasya sthānam) means the object of experience by the Indwelling Self (antaryāmigrahya). Since it is stated that "the Self abides within the living beings" (ātmani tiṣṭhannityanenavā jīvāntarabhogasmṛteruktatvāt), it means "the abode of that Self" (tasya sthitirsthānamityarthaḥ). (18)
Now, in the Mahānārāyaṇa Upaniṣad, it is said: "In the middle of the circle of fire (jāṭharāgniśikhāmadhye), is the abode of Nārāyaṇa, the Supreme Self" (nārāyaṇasya paramātmanaḥ śritiruktetityā). So there arises a doubt: Does this passage refer to the Supreme Self or the individual self? In response, it is said: "Of that" (tasyā ityādi ¹). Thus, the meaning is that this passage agrees with other Śruti texts (śrutyantarasārasya). (19)
However, there still remains the objection: Due to the contradiction with the initial statement, this Śruti text cannot be said to refer to the individual self. To address this, it is further stated: "Alternatively" (athavā ityādi). "Of the living beings" (jīvānām) means of the embodied souls (liṅgaviśiṣṭajīvānām). ॥ 20॥
॥ Śrī Giridhara's Bālā Prabodhinī ॥
Since the syllable Oṃ (praṇava) signifies Brahman and is auspicious, and since the practice of breath control (prāṇāyāma) quickly leads to the control of mind, first the practice of Oṃ is prescribed: "One should practice" (abhyaset).
The triple-syllabled brahma-mantra, which consists of the syllables a, u, and m, is the best mantra, superior to other mantras, since it directly signifies Brahman. Hence, it is the means of attainment for the pure aspirants. Therefore, one should mentally practice the sacred syllable Oṃ (paramantāntaraṃ śreṣṭhaṃ praṇavaṃ manasā'bhyaset). (17)
To explain the withdrawal of the mind from the senses, breath control for subduing the mind is stated: "with the controlled breath" (manasā ityādi ²). While remembering the sacred syllable Oṃ, the seed of Brahman (jitendriyaśvāsaḥ sanniva brahmavījaṃ praṇavamavismṛtya), one should withdraw the mind by force (smṛtanneva mano yacchet balāt).
Regarding the withdrawal of the senses, it is said: "One should restrain" (niyacchet). As per the statement "Consider the intellect as the charioteer, and the mind as the reins" (śuddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca), the intellect, being the charioteer, should restrain the senses like the horses, represented by the mind, from the objects like sound, etc.
The practice of concentration, which is fixing the mind in all the limbs, is described: "One should hold the mind" (manaḥ ityādi ³). The mind, withdrawn by the respective means of withdrawal (pratyāhārair) from all objects on all sides (sarvato viṣayebhyo hṛtam), and removed far away (dūrīkṛtam), should be held or fixed in the auspicious abode, which is the form of the Lord, with the certainty of identity with the Self (śubhāśraye bhagavadrūpe niścayātmikayā buddhyā dhārayet). (18)
The contemplation on each limb individually is stated: "In that" (tatra iti). There, in the form of the Lord, one should meditate on each limb with an undivided and inseparable mind, free from other different objects.
The state of absorption, where the mind becomes one with the object of meditation, is described: "Having made the mind" (manaḥ iti). Having made the mind free from all objects (nirviṣayam), devoid of the desire to know other objects (tadatiśktaviṣayānusandhānarahitam), one should thereafter not remember anything else. (19)
In response to the question, "What is the support for holding the mind for the purpose of peace?" it is stated: "The abode" (padamiti). "Where the mind becomes tranquil, having abandoned the desires and defects like passion and anger, and becomes immersed in the ocean of bliss, that is the very form of Viṣṇu, the Lord, and nothing else." The reason for this is given: "Since it is the supreme resort" (praśāntamiti), meaning it is the highest refuge, superior to all other resorts.
If the mind becomes occasionally afflicted by distraction, etc., then what should be done? In response to this, it is said: "With that concentration" (tajjā iti). "When the mind becomes affected by passion (rajas) or delusion (tamas), or both, then the wise one should dispel (nivartayati) the defect of distraction, etc., caused by rajas and tamas, through that very concentration (of holding the mind in the Self)" (tadā dhīraḥ san yā tat kṛtaṃ rajastamobhyāṃ kṛtaṃ malaṃ viṣepādidoṣaṃ hanti tāyā dhāraṇayā). (20)
Hindi Anuvāda
Thereafter, one should mentally repeat the sacred syllable Praṇava, composed of the three letters a, u, and m. Controlling the breath, one should subdue the mind, and not forget Praṇava even for a moment. ॥ 17॥
With the help of the intellect, one should withdraw the senses from their objects through the mind. And the mind, afflicted by desires for action, should be restrained by contemplation and fixed in the auspicious form of the Lord. ॥ 18॥
With a steady mind, one should meditate on any one limb of the divine form of the Lord. Proceeding this way, limb by limb, make the mind free from all object-desires, so that it becomes completely absorbed in the Supreme, leaving no room for thinking of any other object. It is said that the supreme abode of Lord Viṣṇu is attained, where the mind becomes full of the bliss of divine love. ॥ 19॥
If, while meditating on the Lord, the mind becomes disturbed by the mode of passion (rajas) or deluded by the mode of ignorance (tamas), one should not be perturbed. One should control it through the practice of concentration (yoga-dhāraṇā), for concentration destroys the defects caused by both those modes. ॥ 20॥
1. As stated in the sixteenth verse. 2. "That mind" (tan manaḥ).
SB 2.1.17-20
