Text 13: The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.
Text 14: Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.
Text 15: O King, whenever the yogī desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind.
Text 16: Thereafter, the yogī should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities.
Śrīdharasvāmin's Bhāvārthadīpikā Commentary:
He speaks of meditation on this very form. "One by one" means to meditate by focusing on each part. Whatever part spontaneously manifests, such as the feet or ankles, having left that behind, one should contemplate the next part such as the calves or knees. The mind becomes steadfast in that (process of meditation). (13)
He explains that the aforementioned practice of dhāraṇā (concentration) is a limb of this (meditation). "As long as" means that for those who are lower (less advanced), because there is no witnessing consciousness other than the Lord of the universe. Bhaktiyoga means the yoga of devotion characterized by love. At the end of (ritual) actions, meaning after performing obligatory acts, this indicates that even action leads only up to bhaktiyoga. "Making an effort" means being focused on following the rules. (14)
Now, he describes the duty of one who wishes to abandon this very body when death is imminent, with the four verses beginning "Firmly." "O King!" When such a renunciant desires to give up this body, then he should not attach his mind to any place, even a sacred region, or any time, such as the northern course of the sun. For yogis, place and time are not the means to accomplishment; rather, it is yoga alone. Having this firm conviction, he should sit in a comfortable seated posture and control the prāṇa (breath). (15)
Controlling the mind, which has grasped sense objects, with the intellect in the form of determination, making it (the mind) focused solely on that (intellect), he should merge that intellect into the Knower of the field, the Witness of the intellect and so on. And that Knower of the field, which is the pure self, and that pure self, identifying with the self alone as "I am That," becoming free from desires by merging into the pure Brahman free of dual qualities, he should desist from action. Beyond that, there is nothing further to be attained. (16)
Śrī Vaṁśīdhar's Bhāvārthadīpikā Prakāśa Commentary:
Or, one should contemplate each part as the mind becomes purified and abandons attachment to sense objects. The degrees of meditation depend solely on the degrees of mental purification. One whose mind is completely impure is not qualified for this. Rather, it is suggested that one should practice the dhāraṇā of dispassion. (13) For this very reason, since the mind is impure, one cannot meditate on this form. Therefore, it is intended that one should meditate only on the form of dispassion until able to do so. He explains this with "The aforementioned" and so on. "Lower" means less advanced. By saying "at the end of action," (14)
"O King" is a vocative particle indicating address. "Meaning" refers to the intended sense. The idea is that he should practice prāṇāyāma (breath control). "The victorious one" means the one who has conquered the senses, from the dictionary meaning "asu" as the vital force or senses. Here, Viśvanātha reads it as "prāṇān" and explains it as "One should control the prāṇas (vital forces), the senses, and the mind. One should merge the mind and senses into the controller." (15) From that, "Controlling the mind with one's own intellect" means one should merge the mind into the intellect. "Into the Knower of the field, pure" – some interpret this as either the pure individual self or the indwelling Lord in the pure (individual self) which is the object to be purified. Since Brahman is the highest limit, there is nothing beyond the pure Brahman to be attained. (16)
Śrīmad Vīrarāghava vyākhyā
Describing the specific meditation process which is the means to the state of liberation, resulting from the inability to meditate on the entire auspicious realm at once, he says: "One by one" (13) means the feet and other limbs of the Supreme Lord, from the feet up to the gentle smile. One should meditate on each of the limbs individually, until they become firmly established through contemplation. Abandoning the previous part, like the feet or ankles, in a specific manner, one should then focus on the next part like the calves, allowing it to become calm and tranquil. This step-by-step meditation on the limbs is necessary before the rise of devotional yoga encompassing the entire auspicious realm. However, once such devotion has arisen, there is no need for this due to the absence of any obstruction. (13)
Therefore, he says, "until" etc., meaning one should carefully meditate on the limbs one by one. In that Supreme Lord, who is the controller and knower of all, higher than Brahma and others, and lower than none, in that Person of the described form, devotional yoga arises in a specific manner encompassing the entire auspicious realm, as an uninterrupted meditation filled with love. Until it arises, at the end of necessary practices, one should remember with concentrated mind the gross form of that Person, which is the most substantial in relation to the divine self, part by part. The "most substantial form" refers to the form described earlier, not a different form, as it would be improper to meditate on another form. (14)
Having taught the meditation on each limb individually, he now describes the practice of meditating on the entire form preceded by meditation on each part. Next, he explains the method of surrendering the self to the Supreme Self at the time of giving up the body for one established in such meditation, by saying "firmly." (15) When the ascetic, desirous of leaving this material world, O King, at the time of the end of the fructifying karma which was the cause for remaining in the body to perfect devotional yoga, then he should not become attached to specific places like the banks of the Ganges or the uttarāyaṇa period, but remaining firmly situated in a fearless and pleasing place, controlling the life-airs and senses to make them single-pointed through the mind, (15) with the purified intellect resulting from meditation on the Lord, making the functioning of the intellect alone remain, he should withdraw that intellect into the living self, the knower of the field. Thus, having surrendered the self into the Supreme Self and attaining peace, he should abandon all other duties. It is understood from the statement "he should abandon duties" that the duty of surrendering the self to the Supreme Self is not to be abandoned even at the end. This is logically established, for if the meditation is to be continued until liberation, then all the practices leading to it must also be continued until then. For it would be improper for the seeker of liberation to abandon duties before attaining the desired result. (16)
Here, although the statement "when the desirous one wishes to leave this world" appears to prescribe a duty for those accepting death by free will, yet the scripture states, "He is liberated only after his remaining karma is exhausted, then he attains Me." Since the exhaustion of the karma which initiated the present body is stated as the cause for attaining the Supreme, this cannot be a duty for those accepting death by free will. And it would be inappropriate to consider the injunctions like "he should not become attached," "he should control," and "he should abandon duties" to be applicable to them, because their ability to control the senses is extraordinary due to the power of yoga. As for those who die with their karma not exhausted due to the greatness of yoga, they will be born again in the cycle of rebirth. Therefore, the expectation in their case of auspicious times like the uttarāyaṇa period is due to the non-destruction of their remaining karma. Thus, the meaning of "when" is rightly stated as "at the end of the fructifying karma." (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Padaratnāvalī Vyākhyā
The author describes the process of recollecting each part of the body one by one through continuous contemplation with effortless concentration, by withdrawing and bringing under control the object of contemplation, the bodily part. Just as a flower gradually blossoms and spreads fragrance in a garden, similarly, after becoming adept at contemplating each limb sequentially, one should contemplate the entire body along with its constituent parts, from the head to the feet, fixing the mind upon them. As the intellect becomes progressively purified, one should practice contemplating the entire body to develop the ability for such whole-body contemplation. Thus, the meaning is that one should progressively contemplate each bodily part to the extent that the ability for contemplating the whole body is attained. (13)
The author reinforces the same idea: Until one attains the supreme state characterized by unsurpassed, greatest benefaction for all and the consequent utmost belovedness, which arises from knowledge combined with love—the defining qualities of supreme devotion—one should contemplate the extremely gross form of the supreme Lord, the witness of all, the ruler of the universe, while remaining constantly absorbed in contemplation and striving with effort even after completing one's daily duties. (14)
Now, the author describes the process of liberation for the knower who has directly realized the supreme Self through the knowledge arising from the aforementioned spiritual practice and by the grace of the Lord. When such a knower, having conquered the senses, desires to abandon this body, he should sit firmly in a comfortable posture and restrain the mind from becoming attached to any objects in space, time, or the sense objects themselves. Then, through the mind brought under control, he should restrain the life-breaths and senses that tend to follow sense objects. He should then draw in the life-breaths through breath control. Next, with devotion, having gained the favor of the life-breaths, he should restrain the senses' governing deities like the quarters, etc., which impel the senses, subordinating them to the mind, the presiding deity of the senses. (15)
And he should subordinate the mind, the presiding deity of the senses, to the intellect, the deity of pure consciousness. Contemplating this deity of intellect, he should merge it into the Supreme Self, the knower of the field residing within the body. Considering the Self residing in the body as non-different from the all-pervading Supreme Lord, and contemplating their unity, having thus abandoned the body, attained complete peace, and realized his form as the auspicious Vishnu, the wise one should desist from all actions prescribed or prohibited by scriptural injunctions. (16)
Śrīmad Jīvā Gosvāmī's commentary Kramasandarbha-vyākhyā:
As long as (yāvat) (14) one is engaged in the practice of devotional service (bhakti-yoga), which is described as being absorbed in the means (sādhana-lakṣaṇābhiniveśaḥ) mentioned earlier, such as "within one's own body" (sva-dehāntaḥ ityādi), (some) others (anyantaiḥ). (14)
If, thereafter, one attains divine vision (divya-dṛṣṭitā) by the special grace (mahat-kṛpā-viśeṣeṇa) as before (pūrvavat), then one would perceive distinctions (viśeṣopalabdhiśca bhavet). Otherwise, one simply merges (tallīna eva bhavati) into the undifferentiated consciousness (nirviśeṣa-cid-mātra brahma-anubhavena) of the Supreme Brahman. Similarly, their meditation (nididhyāsanam api teṣām) on that (tathā ca) is also steadfast (sthiram ityādi). (15)
And on the mind (tathā mana iti), the pure soul (śuddhe jīve), the knower of the field (kṣetrajñam), which is its own nature (svarūpa-bhūtayā buddhā), the Self (ātmani) within the mind, being devoid of the quality of being a seer, etc. (tad-draṣṭṛtvādi-rahite), (others have said - anyantaiḥ). (16)
Śrī Viśvanātha Cakravartī's commentary Sārārthadarśinī Vyākhyā:
He explains the meditation on this (Supreme) itself in the verse "ekaikaśa iti" (one by one). Indeed (nu), he should meditate (bhāvayet dhyāyet) with certainty (niścitam). Having abandoned (apodhya tyaktvā) each place (sthānam) like the foot, ankle, etc., which has been practiced (jitam dhyānenābhyastam) through meditation, he should focus his mind (svamanaḥ prayojya grāhayet) on the next higher place (param param) like the calf, knee, etc. As the intellect becomes more purified (dhīśca śudhyati) by abandoning attachment to sense objects (viṣaya-lāmpaṭyam tyajati), he should focus (dhārayet) accordingly. Thus, the gradation of meditation (dhyāna-tāratamyam) is stated in accordance with the gradation of purification of the mind (citta-śuddhitā-ratamyena eva). Therefore, one whose mind is extremely impure (atyantāśuddha-cittasya) has no authority here (nātrādhikāraḥ), but it is implied (vyañjitam) that (one should engage) only in the meditation on the form of the Lord (vairāja-dhāraṇāyām eva). (13)
Therefore, since the mind is impure (aśuddha-cittāt), he cannot meditate on this form (etad-rūpam yāvad-vādhātum na śaknuyāt), so he says "as long as" (yāvat iti) - (one should meditate) only on the form of the Lord (vairāja-rūpam eva dhyāyet). The Supreme Brahman and others are superior (avare brahma-ādi), because the seer (draṣṭari), not the seen (na tu dṛśye), is the Supreme Lord (viśveśvare). Devotional service (bhakti-yogaḥ) means the practice of meditation (dhyāna-lakṣaṇaḥ), which is a component of yoga. At the end of actions (kriyā-avasāne), it is necessary (āvaśyaka) to perform prescribed duties (karma-anuṣṭhānāt anantaram). (14)
Now, for that very yogī imbued with devotion (tasyaiva bhakti-miśra-yoginaḥ), he speaks of the procedure at the time of abandoning the body (svayam deha-tyāga-kṛtyam) in the verse "sthiram iti" (steadfast). When he wishes to abandon the world (lokam deham yadā jihāsur bhavet), i.e., the body, then he should not attach the mind (manaḥ na sañjayet) to the place (deśe), i.e., a sacred place, or to the time (kāle), i.e., the northern course of the sun (uttarāyaṇa-ādau). For yogīs, neither place nor time (kāla-deśau na siddhitū) leads to accomplishment (siddhi), but rather yoga itself (kintu yoga eva). Having firm conviction (dṛḍha-niścayo bhūtvā) in this, he should withdraw the life-airs (prāṇān indriyāṇi) with the mind (manasā niyacchet), i.e., he should control the life-airs with the mind (prāṇān mano-niyamyān kuryāt iti). This indicates (dyotitam) that he should dissolve the senses (indriyāṇi pravilāpayet) in the mind, which is the controller (niyantari manasi). (15)
And then, he should dissolve that mind (tat-manaḥ) into his own intellect (sva-buddhyā niyamyet). This means (iti bhāvaḥ) that he should dissolve the mind (mano buddhau pravilāpayet) into the intellect. He should merge (nilayet pravilāpayet) this intellect (etām sva-buddhim) into the knower of the field (kṣetrajñe), the seer (buddhi-ādi-draṣṭari jīve), the individual soul. And having confined (āvarudhya) that knower of the field (tañca kṣetrajñam) into the Self (ātmani śuddha-jīve), the Supreme Brahman, and having unified (ekīkṛtya) it with the Self, and having attained peace and cessation (labdhopāśāntih prāpta-nirvṛtiḥ san), he should cease (kṛtyād viramet) from (all) duties, because there are no other duties remaining for the liberated soul (muktasya kartavyāntarābhāvāt iti bhāvaḥ). (16)
Śrī Śukadevajī's Siddhānta-pradīpaḥ commentary:
He explains meditation in the verse "ekaikaśa iti" (one by one). With a cheerful mind, holding the conch and disc in his hands, one should meditate (bhāvayet dhyāyet) on the limbs of the Lord's form (dhyeya-sya), from the feet up to the smiling face (pādādi yāvad dhasitam hasita-yuktam mukhāvadhi), one by one (ekaikaśaḥ dhiyā). Having fully known (sujñātam) each place (sthānam) like the feet, ankles, etc. (pāda-gulphādi), having kept those in the heart (hṛdi nidhāya) with full knowledge (sujñātvena), abandoning (apodhya) them, he should then meditate (dhārayet dhyāyet) on the next higher places (param param) like the calves, knees, etc. (jāńghā-jānvādi), as the mind becomes more purified (yathā śuddhayati) and attains steadiness there (tatra tatra niṣṭhām prāpnoti). (13)
Meditation on the Lord's form (vairāja-dhāraṇā) should certainly be practiced (tāvad anuṣṭheyaiva) as long as (yāvat) devotion (bhaktir) does not arise in the one eligible (sādhya-dhāraṇā-āśraye) for such meditation. This is stated in the verse "yāvat iti" (as long as). As long as (yāvat) devotional service (bhakti-yogaḥ) does not arise in Him (tasmin viśveśvare), the all-pervasive supreme seer of all (sarva-antaryāmini pare), who is the best among all (sarve vare), until then (tāvat), at the end of prescribed duties (kriyā-avasāne āvaśyaka-karma-anuṣṭhāna-avasāne), one should diligently (prayataḥ) meditate on the gross form (sthūlam sthavīyam) of the Lord (vairājasya), consisting of the fourteen worlds (catur-daśa-bhuvanātmakam). (14)
Then (atha), to explain the procedure of giving up the body (deha-visarjana-prakāram vaktum) for one steadfast in devotion (iha-bhajana-niṣṭhāvataḥ), he describes the process of surrendering to the Lord (bhagavaty ātma-samarpaṇa-prakāram) and the true nature of the Lord (bhagavat-svarūpam) in four verses beginning with "sthiram iti" (steadfast). O King! (ańga he rājan), when the devotional yogī (yatir bhagavad-dhyāna-yogī), at the time of the exhaustion of the results of past actions (prārabdha-karma-kṣaya-kāle), wishes to give up (jihāsur hātum icchuḥ syāt) this material world (imam lokam prākṛtam lokam), then he should not attach (na sañjayet na prāpayet) his mind to any place (deśe puṇya-kṣetre), even a sacred place, or to any time (kāle uttarāyaṇa-ādau ca), like the northern course of the sun. (15)
Instead, remaining steadfast (sthiram), comfortably seated (sukha-āsanam āsthitaḥ), having controlled the life-airs (jita-āsur jita-prāṇaḥ), he should withdraw (niyacchet bhagavat-param kuryāt) the group of senses and life-airs (prāṇam indriya-gaṇam) with the mind (manasā). (15)
Having controlled that mind (tan-manaḥ) with his own intellect (sva-buddhyā niyamya), he should merge (ninayet niyacchet) this intellect (etām buddhim) into the knower of the field (kṣetrajñe), the individual soul (ātmani jīve). He should contemplate (cintayet ityarthaḥ) the entire group of inert objects like the body and senses (sarvam dehendriya-rūpam jāḍa-vargam) as distinct from himself and to be controlled by himself (sva-niyamyam sva-smāt pṛthak). The steadfast and wise one (dhīraḥ), having confined (nirudhya) that soul (tam ātmānam jīvam) in the Supreme Lord (ātmani bhagavati), and having attained peace (labdhopāśāntiḥ), should cease from all duties (kṛtyād viramet). Thus, the sequence of practices up to complete surrender of the self (svātma-samarpaṇāvadhi-sādhanāvṛtir) is shown. (16)
Vallabha Acharya's Subodhinī Commentary
One should gradually adopt each of the limbs, one by one. Having adopted one, when mastery over it is achieved, one should adopt the second, it is said. Here, a sequence in adopting them is intended. This is stated as "starting from the feet up to the head." It will be explained clearly in the third chapter. The phrase "wielder of the mace" (gadābhṛt) indicates steadiness of the life-force. The conquered place is the mastered state; having abandoned the notion of being the perceiver from the feet upwards, grasp the next with that tip. In grasping the next, one should remember the special virtues of the Lord in that way, so that the defects of the intellect may be removed. When those defects are removed, the intellect becomes clear. Then, it can also grasp the next limb. The same applies further on. The meaning is that one should adopt the next limb as the intellect becomes purified. (13)
And this adoption takes place in one who has developed devotion. But until devotion arises, one should practice the previous adoption, as stated in the phrase "until then" (yāvat). The cause for the distinction of superior and inferior is indeed the aspect of supreme devotion, which is the knowledge of greatness or the opposite. The phrase "seeing Him thus" (ihasmin) means seeing Him through devotion. In the Witness of all, by the reasoning stated before, or as the self-luminous consciousness manifest in all objects. The term "yoga" refers to the firm form of devotion, which is the means. "Gross" (sthavīyaḥ) refers to the aforementioned individual. At the end of ritual action, having performed the fire sacrifice, etc., in an unperturbed and pure state – some say "having taken sannyāsa" – then constant remembrance occurs. But ritual action cannot be the cause, since considering it an obstacle is inferior to considering it an aid, and because of the statement "purified by the water of holy places." Acting with care and vigilance is righteousness, even in following the rules, or it means not abandoning other contemplations. (14)
Thus, at the final stage, having resorted to yoga to remove minor defects and indicate that it is the direct means, he describes the method of conscious departure, beginning with the word "sthiram" – this limb is proximate, though some consider it the subsequent limb, while others consider it an inner functioning. "Sthiram" means steady, unmoving; "sukham" means soft, gentle; it takes the form of the padmāsana or vṛṣyādi postures. Staying completely still, with the mind also prevented from wandering elsewhere. Thereafter, or at that time, sannyāsa should be taken, as stated by the phrase "the renunciate" (yatir). Having performed prāṇāyāma and recited the five-syllable sannyāsa mantra thrice, giving assurance of fearlessness to beings, indicating the three-fold Brahman, contemplating on the meaning of the Mahopaniṣad, and joining the individual self with Brahman through the praṇava – this is the state of renunciation. Having become thus, then or whenever the desire for liberation arises, regarding this world, the body, (15) without consideration of place and time, as stated by "in place and time" (deśe ca kāle ca) – in a sacred place like Badarikāśrama, and during the uttarāyaṇa period – one should not allow the mind to be attached to both these aspects characterized by place, etc. Rather, keeping the mind solely focused on the Lord, understanding that whatever happens in that place, etc., will be by the Lord's grace, one should stabilize the mind and withdraw the life-forces. Contracting the apāna from the mūlādhāra and placing the prāṇa there, awakening the kuṇḍalinī and causing the awakened kuṇḍalinī along with the prāṇa and apāna to enter the suṣumnā channel, one should lead the vāyu upwards – the meaning is that without activating the body through the mind along with the intellect, this capability exists only for the conquered inner self, which is indicated by the phrase "for the conquered inner self" (jitāsur). When someone is banished from their own village, then victory is achieved. (15)
Thereafter, having subdued the mind with the pure intellect, free from impurities like passion, and distinct from all aggregates, either stabilizing it within oneself or uniting it with the intellect, one should immerse that concentrated mind in the Knower of the Field, the indwelling self – the one who considers the field, the body, etc., as "I" or "mine." And that Knower of the Field should be merged in the Lord's specific form as the collective of all beings, the Self described in the statement "I am the Self, O Gudakesha, residing within all beings," which is the manifestation of the Lord. Having obstructed that Self in the Lord, in that very form of the Lord, without forming the desire for re-associating with the body, remaining steadfast, one should become free from all efforts made over countless births to be done. Remaining like that in samādhi, one should not return. This is one view – upon such stability, the body itself merges into its causal source by itself, without one's pursuing it. This will be explained in the third chapter. (16)
ŚrīmadGovāmi Śrī Puruṣottama Caraṇa Viracitaḥ Subodhini Prakāśaḥ
They say "jitaṃ jitam" etc., when there is a doubt as to how one should meditate. (13)
Here, "yāvan" means "as long as" according to the previous logic. The meaning is "according to the logic of the perceiver of the dream." Regarding this, by the words "parāvareśmin" (in the original text), they indicate that the knowledge of the greatness of the Lord precedes devotion to the Lord's manifestation in oneself. By the term "yoga-padena" (the word "yoga"), they indicate that it also suggests the yoga characterized by devotion in oneself, with the intention that "one's own means, one's own practice in the form of restraining the mind, is said to be the steadfast form of devotion, the unique description of devotion." "Of the previously mentioned kṣara (perishable)" means the kṣara mentioned earlier. They mention "pratibandhakai" (obstacles) etc., as an objection to accepting the factor of action as the cause. And the excellence should be understood from statements like "etāni api tu karmāṇi" (Gītā 18.6), "svargaḥ sattvaguṇodayaḥ" (Gītā 14.18), etc. Regarding "prakṛtānuśayo 'yameva" (this alone is the inherent tendency), they state the conclusion with "puṇye" etc., and "prayata" etc. (14)
When there is no desire for the results, what is the purpose of dharma (righteous conduct)? Considering this, they mention the alternative view with "anye" etc. (15)
Regarding "sthiram" (steadfast), it is said to be an ancillary factor, meaning that death with a focused mind is an aid to remembrance. "Uttarāṅgam" (the latter ancillary factor) means an aid in the state of producing the result.
Regarding "manaḥ sve" (mind in itself), it means "liberation is here itself." "Here itself" means in the space of the heart. By this, the Upaniṣadic statement "yadā sarve pralīyante kāmā ye 'sya hṛdi sthitāḥ, atha martyo 'mṛto bhavatyatra brahma samaśnuta" (Kaṭha Upaniṣad 6.14) and others like "tad yathā nirvayani valmīke mṛtā pratyastā śayītaivamevedaṃ śarīraṃ śete" (Bṛhadāraṇyaka Upaniṣad 4.4.7) should be understood as explained. Thus, "evaṃ sthite" (being so positioned) means joining one's own self (jīva) with the imperishable (akṣara). "Svakarāṇalayādi" (the dissolution of one's own cause, etc.) means the dissolution of the cause of the body, or the effort to sustain the life-force, or ignorance, desire, and actions. Regarding the assertion "here itself," they cite the authority with "tṛtīye" (in the third chapter), which is clearly established in the Devahūti saṃsiddhau. (16)
Śrī Giridhari's Bālaprabodhinī Commentary
Having described meditation, he mentions contemplation - "ekaikaśa" etc. One should contemplate, with the mind, each and every limb of the Supreme Lord who carries the mace, from the feet upwards until the gentle smile, one by one. As the mind becomes purified through contemplation and becomes steady, meditate on each part, starting from the easily visible feet and ankles, conquering them one by one without effort, and then proceed to the higher limbs like the shanks and knees. The connection is: meditate on the heart. (13)
He states that the previously described meditation on the divine form is an ancillary practice for this - "yāvad" etc. As long as one does not develop devotion characterized by supreme love for the Lord, the ruler, witness of all, possessing the described divine form, due to impure intelligence, one should perform obligatory acts like fire sacrifices to purify the mind. After completing them, making an effort, one should remember and meditate on the gross form of the Lord described earlier, during the available free time. (14)
Having stated the duty of a person nearing death, he now mentions the duty of one who wishes to abandon the body voluntarily - "sthiram" along with four verses. Suggesting "You are like my limb because of your devotion to the Lord, so I will reveal all secrets," he addresses: "O limb!" When a ascetic practising yoga wishes to abandon this world, this body, in order to attain the state of fearlessness, he should not attach the mind to any place or time. For a yogi, neither place nor time is the cause of accomplishment, but only the Lord – this firm conviction is necessary. Seated in a comfortable āsana, he should conquer the senses and life-forces by unwavering meditation on the Lord, as described in "jitāsurir" etc. Controlling the senses and life-forces through prāṇāyāma, making them single-pointed, controlling the mind purified by this process of prāṇāyāma, engage the mind only in the function of intelligence (buddhivyāpāra). Direct this intelligence towards the Knower of the field, the individual self. Merge that Knower of the field in the Supreme Self, the Lord. Having thus enclosed the individual self in the Supreme Self and offered it, attaining the state of tranquility with the cessation of all defects like desire and anger, one should then cease all efforts. Indicating the need for fortitude in practicing these means until the end, he says: "dhīra" etc. (16)
Hindi anuvāda
One should contemplate, through the intellect, each and every limb of the Lord, from His lotus feet up to His lotus face with a gentle smile. As the intellect becomes purified, the mind will become steadier. When the meditation on one limb becomes perfect, leaving that, one should contemplate the next limb. (13)
These all-pervading Lords are not objects to be perceived, but are the Witnesses themselves. They comprise all forms, with and without attributes. Until unwavering devotion accompanied by pure love arises for Them, after performing daily obligatory acts, the aspirant should contemplate with a focused mind only on the gross form of the Lord as described above. (14)
O Parikshit! When a yogi wishes to abandon this human world, he should not attach his mind to any place or time. Seated comfortably in a steady posture, conquering the life-forces and controlling the senses through the mind... (15)
...thereafter, regulating the mind with his pure intellect, merge the mind into the Knower of the field, the Knower into the inner Self, and then enclose the inner Self into the Supreme Self. Thus, becoming firmly established in that supreme state of tranquility, O resolute one, there remains nothing further to be done. (16)
SB 2.2.13-16
