Text 21: O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter.
Text 22: The fortunate King Parīkṣit, inquiring further, said: O brāhmaṇa, please describe in full detail how and where the mind has to be applied and how the conception can be fixed so that the dirty things in a person’s mind can be removed.
Text 23: Śukadeva Gosvāmī answered: One should control the sitting posture, regulate the breathing process by the yogic prāṇāyāma and thus control the mind and senses and with intelligence apply the mind to the gross potencies of the Lord [called the virāṭ-rūpa].
Text 24: This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā
For whatever action one performs with delight, one sees the object, which is of the nature of happiness (sukha), as an abode of auspiciousness. ॥ 21 ॥ Questions arise regarding the specifics such as how, where, and of what kind should the action be performed. ॥ 22 ॥ In response to the question 'how,' it is said "with conquered posture" (jitāsana). The object is described as "gross" (sthūla) along with its specification. ॥ 23 ॥ The specific object is the cosmic form (virāṭ deha), which is grosser than even the grossest, being only the material effect. ॥ 24 ॥
Śrī Vaṃśīdharakṛtā Bhāvārthadīpikāprakāśavyākhyā
Bhakti itself is the characteristic of one who possesses it. The idea is that only the yoga mixed with bhakti is said to be the means of liberation, not yoga devoid of bhakti. "Of the nature of happiness" refers to the Lord. ॥ 21 ॥ The king's question arises regarding yoga mixed with bhakti, not regarding pure bhakti, which is the intention of Śukadeva, the disciple of Śuka, as pure bhakti alone is appropriate. "Specifics" refers to the different ways of performing that action. ॥ 22 ॥ In response to the question "where?" while describing the nature of the indwelling consciousness as mentioned before, for yogis whose minds are impure and unable to concentrate, the meditation on the cosmic form (virāj dhāraṇā) is prescribed as "gross," to remove the impurities like attachment and aversion. ॥ 23 ॥ By saying "where this is seen," it is indicated that since all visible, audible, and other objects are manifestations of the Lord, being his form, there should be no envy, etc., while meditating on them as the Lord. When the mind is purified by the absence of envy, etc., it becomes easy to meditate on the form of Lord Nārāyaṇa, which is of the nature of consciousness. ॥ 24 ॥
Śrīmadvīrarāghavavyākhyā
The meaning of "the action being performed" is the act of meditation (dhāraṇā) being performed. The yoga characterized by bhakti is meant. Steady contemplation preceded by delight is called bhakti, which is the characteristic form of yoga as described. One who sees the auspicious abode experiences prosperity quickly - this is the intended significance of such a glorified meditation. ॥ 21 ॥ Thus, after summarizing the eight-limbed yoga, due to the desire to know more details, Parīkṣit asks further. The question "how" is regarding the object of meditation. The question "of what kind" is about the specific state of meditation. The question "how" is about the effort or sequence. It is not a separate question about the specific state, etc., of meditation itself, as meditation is subordinate to the principal dhyāna. Since dhyāna follows according to dhāraṇā, it is understood by the question about dhāraṇā itself. This should be applied to the subsequent questions as well. ॥ 22 ॥ Regarding that, the sage first answers the "how" aspect of meditation on the supreme Brahman, which has various forms due to differences in words, etc., by saying "with conquered posture" (jitāsana). One whose posture is conquered, who is free from the fatigue of sitting, whose life-forces are conquered, whose attachments are conquered, whose inner organs are conquered, whose senses are conquered and outer senses are conquered - with the mind as the charioteer, such a person should meditate on the gross form of the Lord. ॥ 23 ॥ After stating that the manifold existence consisting of consciousness and non-consciousness is the body of the Lord, the sage describes it as the object of meditation by saying "the specific." The specific effect, cause, and form - the elemental manifold of earth, etc. - is His body, which is the grossest among the gross entities. In that body, the entire universe - past, present, and future, the collective and individual objects - is seen or meditated upon as being contained within it. ॥ 24 ॥
Śrīmadvijayadhvajatīrthakṛtā Padaratnāvalīvyākhyā
Not only the removal of impurities, but constant yoga characterized by bhakti is also the result of dhāraṇā, as stated by "of which" (yasyām). The yoga characterized by bhakti quickly arises for the yogi who contemplates on the auspicious Lord, the abode of the entire universe. Bhadra means auspicious, blessed. The word mangala means the Lord Viṣṇu. ॥ 21 ॥ Desiring to know more details, Parīkṣit asks Śuka with the word "how" (yathā). Here, the words "how," "where," "of what kind" are used in the sense of asking questions. Though the word "what" (yat) primarily means the sun, it is also used to refer to a question, as established by scriptures. Thus, the meaning is "how, where, of what kind." ॥ 22 ॥ First, the "how" question is answered by "with conquered posture" (jitāsana). The subsequent "where" question is answered by "gross" (sthūla). ॥ 23 ॥ Following the sequence, the "of what kind" question is answered by "the specific" (viśeṣa). Where this universe - past, present, and future, animate and inanimate - is seen, that very cosmic shell (āṇḍakoṣa) is the grossest among the gross entities. It is the specific cosmic shell, resembling an idol made of stone, which is the body of the indwelling Lord, not directly His body. As it is said, "This cosmic shell covered by layers is the body of Him who resembles an idol." ॥ 24 ॥
Śrīmajīvagosvāmi-kṛtā Krama Sandarbha Vyākhyā
The characteristic of bhakti is devotional practice such as dhāraṇā (concentration), as mentioned before. (21) The King spoke: (22-27)
Śrī Viśvanātha Cakravartin's Sārārthadarśinī commentary:
Since in the dhāraṇā (concentration) which has bhakti as its characteristic or defining feature, the yoga mixed with bhakti alone is stated to be the means of liberation, not yoga devoid of bhakti. This is the meaning. Of what kind of yogī, who seeks refuge in the auspicious (bhagavān), while concentrating through dhāraṇā? (21)
"The King spoke" - In yoga mixed with bhakti, it is only an inquiry from the king, not a desire to practice it, since it would be appropriate for the disciple Śuka, devoted to pure bhakti as per Śuka's intentions. (22)
He answers the meaning of "how" with "jitāsana" and so on. As for the meaning of "where it is concentrated," stating the form of the indwelling Lord mentioned earlier, for yogīs whose minds are impure due to passion, hatred, etc., and who are incapable of concentrating on that pure form, he speaks of the gross form of the Lord to be concentrated upon, with "sthūle" and so on. (23)
"Viśeṣaḥ" means the aggregate form, the Virāṭ. By saying "where this visible, audible, etc. is seen," it is indicated that since all objects, visible or audible, are manifestations of the Lord, they are fit to be meditated upon as forms of the Lord. In the absence of envy, etc., the mind becomes purified, and when the mind is purified, concentration on the form of the self-effulgent Lord Nārāyaṇa becomes very easy. "Sat" means all effects. (24)
Śrī Śuka's Siddhāntapradīpa:
Because (yataḥ) the characteristic of bhakti is that yoga in which one concentrates and sees the auspicious refuge (while practicing it), that yoga quickly arises. (21)
After hearing a condensed account of the aṣṭāṅga-yoga, desiring to know it in detail, he asks: "How (yathā)? O Brahman, how is dhāraṇā to be practiced? Where (yatra), on what object? What kind of dhāraṇā will quickly remove the impurities of the mind? Please explain all this." This is the meaning. (22)
He gives the answer beginning with "jitāsana" up to "at the end of action, one should contemplate on the form of the Supreme Person," as the reply to "how is it to be practiced?" As for the question "where is it concentrated," some say it is on the gross form of the Lord, suitable for those of lower eligibility, while others say it is on a small portion within one's own heart-space, suitable for those of higher eligibility. To the question "what kind (of dhāraṇā)," it should be understood: "The mind becomes firmly concentrated, and that will quickly remove the impurities of the mind." "Sthūle" refers to the vast cosmic form (Virāṭ-deha) of the Lord, which will be described in detail. (23)
Where the past, present, and future, the manifest and the unmanifest, the material and the spiritual - this entire universe - is seen, that most gross of all gross forms is the effective form (sat-kārya-ākāra) of the Lord. "Viśeṣaḥ" means the aggregate form comprising earth and other elements - that is the body of the Lord. (24)
Śrīmad Vallabhācārya Kṛtā Subodhinīvyākhyā
Moreover, one should cultivate such a dhāraṇā (constant contemplation) by which yoga is accomplished. There are indeed many yogas that restrain the mind, such as karma (ritualistic action) and others. Among them, the yoga characterized by bhakti (devotion), by which one attains accomplishment, one should cultivate such a dhāraṇā. This is stated in the phrase "yatra" (where). Yatra refers to the state when all the functions of the mind are focused and established. For the yogī who restrains the mind, bhakti itself is the characteristic, like the cow's udder, which never deviates from bhakti at any time. It is through bhakti alone that such yoga is accomplished.
Now, why is yoga characterized by bhakti? To explain this, it is said: "āśrayaṃ bhadram īkṣata" (he perceived the auspicious support). Bhadram means delightful. Āśrayam means the support or basis of dhāraṇā, which is to say, the form of the Lord. By perceiving and contemplating on that, the yoga characterized by bhakti is accomplished. This is the meaning. (21)
Thereupon, the king asks a specific question, beginning with "yathā" (how). How should this dhāraṇā be practiced? Should the mind be fixed on a mental form, or remembering the heard form of the Lord? Moreover, "yatra sammatā" (which is agreed upon). In which form is there agreement among all yogīs, since the Lord has infinite forms? Furthermore, "yādṛśī vā" (of what kind?). Of what kind is it - with predominance of form or qualities? Gross or subtle? Formless or with form? Tranquil or with attributes? In other words, he asks to describe the kind that destroys the impurities of the mind. He leaves the sentence unfinished, indicating the impropriety of instructing in the presence of the guru. (22)
To this, the reply is given: "jitāsana" (one who has conquered the seated posture). In answer to "of what kind," it is said that the one who has conquered the seated posture and other such things destroys the impurities of the mind. "Jita-saṅgaḥ" means one who has conquered attachment to sense objects. This refers to the control of the mind. In answer to "yatra sammatā" (which is agreed upon), it is said: "sthūlā" (gross). Through the intellect, which is of the nature of determination. (23)
An objection may be raised: how can the Lord have a gross form, for it is all-pervading like the fruit? Not the support for dhāraṇā! The other forms like the fish, etc., have a limited extent. So what is meant by "gross"? To this doubt, it is said: "viśeṣas tasya deho 'yam" (This particular body is His distinguishing form). Viśeṣaḥ means the earth, for as stated in the phrase "ata viśeṣāḥ" (hence the distinguishing forms), all distinguishing forms are His forms. Or viśiṣṭaḥ means distinguished, preeminent - the body wherein He resides. Or it is the remainder (śeṣaḥ) of time, for here (atra), due to their becoming purified by the erosion of time, these (tyānām) individuals remain.
Hence, the body of the Lord is viśeṣaḥ (the distinguishing form). Since the Lord's activities constitute time, His body, being the basis of those activities, certainly exists. The connection between body and soul is called relationship according to the Sāṅkhyas, or entry (āveśa) according to others, like fire entering a ball of iron; or appropriation (abhimāna) by the ego, according to yet others. But none of these four views expound the relationship between the Lord's body and Himself. Rather, it is the relationship of the owned and the owner, indicated by the sixth case ending in "tasya" (His). From the root "upaci" meaning "to accumulate," adding the affix "ach" gives "deha" (body). This means "the accumulation pertaining to the Lord." Though capable of doing everything while remaining in His own nature, yet for the sake of nurturing all, and granting even greater bliss than His own nature, having taken an accumulated and nourished form, He does everything. Hence, there is agreement among all that this very form is the object of contemplation of the Lord.
"Ayam" (this) indicates the directly perceptible object. Though only a part is perceived directly, through it the rest can be easily inferred. The directly perceived factors themselves generate the distinctive knowledge, hence it is said "ayam" (this). "Sthaviṣṭhaś ca" (and the grossest) means the grossest among gross objects. From "pṛthu" (to spread) is derived "pṛthivī" (earth), so sthaviṣṭhā means gross or sthaviṣṭhā (grossest). In this scripture, those with few components are called subtle, while those with combined components are called gross. Hence, space and other elements are subtle, while the earth, being the object of all transactions, is gross. That which has combined, accumulated components, covering the individual components, is made manifest. Similarly, the Lord is also made manifest through the body. Thus, for the purpose of meditation, the Lord, too, becomes manifest, and hence the treatment of His being gross.
Or, having entered the intellect, He also makes the intellect clear. After that, the gross intellect will not grasp subtle objects. Thereby, the defect of the mind caused by rajas and tamas is removed. And by the word "ca" (and), it means "beautiful." Due to the combination of all distinguishing features, the intellect becomes steady there. Among the gross objects like space, etc., it is said to be "sthavīyasām" (of the grossest) because of having accumulated components. Hence, in statements like "Ether is the body of Brahman," "Air is the self," "The light among lights," and "Salutations to the watery self," all elements are described as the body of the Lord. Yet it is this very distinguishing form that becomes the object of His contemplation. Moreover, all forms are possible here, while this one is not possible elsewhere. Therefore, this is the object of meditation, as stated in the phrase "yatra" (where).
The entire universe is displayed here - the oceans, the sun, the wind, and space itself. He will directly state later, with phrases like "the nether worlds, etc.," that even the subtle elements like the ego, etc., have their entry here. Moreover, time itself enters here "through effects," as He states: "bhūtaṃ bhavyaṃ bhavac ca" (the past, future, and present). This indicates that time, having the nature of rise and dissolution, is the cause of the past, etc., due to the relation of past, etc., qualities arising from some cause. There, it has that nature due to impelling the three qualities of origination, existence, and destruction. Hence, along with its effects, time clearly manifests here in the form of the Lord's activities. All effects of the Lord are clearly known here. "Bhūtam" means originated, "bhavyam" means future, "bhavat" means present. And by the word "ca" (and), it means that even the nature of life, breath, etc., unconnected with the three times, is visible here. "Yat" (which) is well-known. There is nothing here as if concealed. Therefore, there is no need to state any other means of valid knowledge. This is the purport. (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa's Śrī Subodhinī Prakāśa:
As to the statement "yathā sandhāryata" in that passage, by the words "sarveṣām eva" (of all indeed), the intention is to convey that since it is agreed upon by all, being the supreme authority for all, its meaning should be simply stated.
Regarding "jitāsana" (conquered the posture), by the term "āsanādi" (the posture, etc.), what is meant by "sāgraha" (along with) is clarified. By stating "sthūlā" (gross) etc. in the next part, it is explained that the form predominates, being gross and with form. By the term "dhiya" (by the intellect), contemplation is also indicated as something to be understood.
As to the term "viśeṣa" (particular), the question arises: by what measure, an exceedingly great one or a middling one? Therefore, the term "viśeṣa" (particular) is used. From the statement in the third canonical text, "For the characteristic of the other is seen in the other, due to their connection; hence the particularity of beings is to be recognized even on the earth," it appears that the term "viśeṣa" (particular), whose meaning has been lost, is used here. With the same spirit, two views are presented, starting with "viśiṣṭa" (distinguished).
As for "viśiṣṭa" (distinguished), the reading that suggests itself is "viḥ śeṣaḥ śiṣṭo yatra" (where the remainder is left). In accepting the second view, they give the reason beginning with "atratyānām" (of those transcending this). The meaning is: those transcending this world are devoured at the final dissolution, and this alone remains, hence it is so.
"Śrutā eva" (heard indeed) means "because of not being dependent on devouring." In accepting the first view, they give the reason starting with "kālasya" (of time). "Na bhavanti" (they do not occur) means that the words "saṃyukta" (connected) etc., without the word "tat" (that) in the sixth case, do not occur in that sense, since their intended meaning cannot arise without connection, inherence, or pervasion with that.
They explain the meaning of the word "poṣārtham" (for the sake of nourishment) with "svarūpa" (own form) etc. "Sammatiḥ" (the agreement) – this is the answer to the question in 2.1.22 "Where is the agreement?"
"Itarānumānam" (other inference) – This universe is a part connected to other parts, because it is a limited part, like our body being a part.
"Uktam" (it is said) means that for Śuka, even now direct perception is possible by virtue of his yogic power; hence for the king too, distinct knowledge in the form of cognition is easily attainable – this is what is being conveyed.
To differentiate between "sthāviṣṭha" (most gross) and "sthūla" (gross), they explain the meaning of "sthūla" with "atra" (here) etc., just like the earth. "Dhyānaviṣayatāyām" (in the case of being an object of meditation) means being the object of meditation involving accumulated parts.
"Iti tasya" (thus, of that) – If such a meaning were not to be conveyed, then since the distinctiveness of the object is indicated by the statement "iti" (thus), knowledge of the grossness (form) would not be produced by this passage.
If "sthāviṣṭha" (most gross) is taken to mean "extensive," they mention the purpose of stating it in "buddhau" (in the intellect) etc. "Sthūlā" (gross) means extensive in grasping many objects. "Tena" (by that) means by beauty. "Ata eva" (therefore indeed) is because of the absence of accumulated parts. "Bhagavaccharīratvena" (by being the body of the Lord) means not just by being a body.
"Asmāt" (from this) means from the form of having accumulated parts. To establish the unanimity regarding this being the object of support, they state the intention behind differentiating it from the body by using words like "sthāviṣṭha" with "kiñca" (moreover) etc.
They mention the purpose of the fourth passage with "kālo'pī"tyādi" (time too, etc.). Now, according to the followers of Sāṃkhya, just as transactions like "quick" and "slow" are made possible by limiting adjuncts, the transaction of "was, will be" is also made possible by limiting adjuncts. To this, they say "anuadaye" (at sunrise) etc.
The motion of the sun etc., which has the form of sunrise and sunset, becomes a means of proving the existence etc. of the eternal time distinct from it, by some cause, by the will of the Lord, having the nature of mere motion, by virtue of the relation of attributes like "past" etc. Just as a revolving potter's wheel etc. does not have a relation of "pastness" etc. with the respective locations it comes in contact with, similarly, as time, which is a part of the universe, transcends, stays or moves towards the respective parts, a relation of "pastness" etc. is possible due to its connection with those parts. This is how its existence is proved.
If it is asked, "Since the universe is perishable, how can its existence be proved in the absence of its relation with that (time)?", they say "atra" (here) etc. Accordingly, even in their doctrine, at the beginning of creation, although there is an absence of the limiting adjuncts in the form of motions of sun, moon etc., still, for the sequential nature of creation, sustenance and dissolution to be accounted for, time, whose nature is just that of attributes, has to be accepted as the instigator of the three attributes, since its existence etc. proving capability in the form of giving rise to transactions of "past" etc. cannot be accomplished merely by its nature as an attribute. This is what is meant by "the instigation of those eternal attributes is the cause of giving rise to transactions of 'pastness' etc."
They conclude with "ata" (hence) etc., that since even an unbroken time gives rise to transactions of "was" etc., it is so.
Having thus established the transactions of "was" etc., they analyze them with "bhūtam" (what was) etc. Regarding "dṛśyate" (is seen), "dṛśiḥ" means cognition in general. Now, if perception is possible without relation to time, what is the proof for that? To this, they say "yat" (whatever) etc.
The Giridhara's Balaprabodhini:
Anticipating the question, "What kind of meditation dispels the impurities of the mind?" he says: "yat iti (that by which)." There are various kinds of meditations due to different objects, but that meditation in which, when properly practiced and cultivated, the blessed form of the Lord, the object of vision for the yogī endowed with devotion in the form of supreme love for the Lord, is quickly achieved as the means—that meditation alone should be practiced. (21)
Thus, briefly explaining the eight-limbed yoga, desiring a detailed explanation, he asks: "yathā iti (how?)." How is meditation to be properly practiced? Addressing him as "he brahman (O Brahmin)," implying, "You know everything, so please explain for my benefit." In what form should the meditation be practiced that quickly removes the impurities of the mind, such as distraction, for the yogī? Since even the Lord has infinite forms, in what form do you recommend meditation? And it should not be doubted why the king did not ask about the methods of dhyāna (meditation) and samādhi (trance), for since meditation is prerequisite for both dhyāna and samādhi, by asking about meditation, the question about them is also implicitly answered. (22)
Thus questioned, Shuka explains how meditation is to be practiced, starting with āsana (posture), etc.: "jitāsana iti (by conquering the posture)." Through the power of practice, one should be free from fatigue due to the posture. "Jitaśhvāsa" means one whose breath is controlled through the practice of prāṇāyāma. "Jitasaṅga" means one who is free from attachment to the body, wife, children, etc., by the strength of discrimination between the real and the unreal. "Jitendriya" means one whose senses are withdrawn from objects like sound, etc., through discrimination, and with the mind, focused by the resolute intellect, should properly meditate on the gross form of the Lord. (23)
Anticipating the question, "What is His gross form?" he says: "visheṣha iti (the specific)." This specific body of the Lord, denoted by the word "visheṣha," perceptible even to the gross, is the grossest among the gross. He substantiates this: "In the body of the Lord, this entire universe, comprising the past, present, and future, the manifested and unmanifested, is seen." (24)
Hindi Anuvāda
When the yogī, through steadfast meditation, beholds his supremely auspicious object (the Lord), then bhakti-yoga is immediately attained by him. (21)
Parikshit asked: "O Brahmin! By what means, in what object, and of what nature is meditation practiced that quickly removes the impurities of a person's mind?" (22)
Shri Shukadeva said: "O Parikshit! Having conquered the āsana (posture), prāṇa (breath), attachment, and the senses, then one should focus the mind on the gross form of the Lord through the intellect." (23)
"That most gross and cosmic body of the Lord, in which this entire objective universe, whatever was, is, or will be, is perceived - that is His gross form." (24)
SB 2.1.21-24
