Text 17: In that transcendental state of labdhopaśānti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. (And what to speak of the demigods themselves?) Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.
Text 18: The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Viṣṇu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.
Text 19: By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires. One should then give up the material body by blocking the air hole [through which stool is evacuated] with the heel of one’s foot and by lifting the life air from one place to another in the six primary places.
Text 20: The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest, and from there to the root of the palate. He should search out the proper places with intelligence.
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā (18)
On that very point, he says, "na yatra" (where). Where in the nature of the self, time has no authority, being incapable of doing anything. Therefore, he says that even the gods do not have authority there. "The supreme lord, time itself, has no authority where the gods who do not blink (animeṣāṃ devānāṃ) would not have authority. How then could the gods originate?" Regarding the creatures controlled by the gods, he says, "What is their situation?" Expecting the question "Why do they not originate?" he says, "Due to their being without limiting conditions." "na yatra" (where). Or, he says that even the causes of the world do not originate from the one in whose creation, etc. "na yatra" (where). Modification is egotism. (17)
He explains the reason for being without limiting conditions, "param" (the supreme). Those who wish to transcend the notion "This is distinct from the self," abandoning the false notion of the self as the body, etc., and embrace with their hearts at every step the worshipful Lord Viṣṇu, having friendship with none other—those who are established in that state, that is the supreme Vaiṣṇava state, which is the highest of all—this is the construction. (18) * 4 Therefore, the sage, being established in that state of Brahman, would depart. The word "tu" (but) distinguishes him from the one who will be described as "yadi prayāsyan" (if he would depart) with desires. He describes him: "By this, knowledge, i.e., the scripture, is understood; through that, vision, i.e., knowledge, is born; its strength, i.e., power, is by which desires, i.e., cravings for objects, are well restrained." Now he describes the method of abandoning his body: "Pressing the perineal region at the base of the anus with his own heel, restraining the breath, he should raise it upward. By whom fatigue is conquered, in the places, the navel and so on." (19) * * "Having placed the breath situated in the navel, the Manipuraka cakra, in the heart, the Anahatacakra, having controlled his mind in the pure region below the throat, the Vishuddhi-cakra, having conquered his mind, at the root of the palate which is the region of that very cakra. Then, as it is impossible to proceed further in many ways, it is said 'shankair' (by means of the conch, etc.)" (20)
Śrīvaṃśīdharakṛtā Bhāvārthadīpikā Prakāśavyākhyā
That very nature of Brahman itself. Therefore, it is the very absence of authority over time. "Animiṣām" (of the unblinking ones) in the sixth case, means "whose form is that of the unblinking ones?" "The creatures exercised sovereignty over the material world." The gods are the Indras. Now, although the gods, having the notion of that reality, are the cause of the world, how could they not originate there? Regarding that, he says, "yadvā" (or where). Here is the context: The previously mentioned result of concentration is twofold—the attainment of Brahma-Kaivalya (merging with Brahman) and the attainment of Vaikuṇṭha (the abode of Viṣṇu). This is due to being established in devotional knowledge or knowledge imbued with devotion. Therefore, following the case of Ajāmila and others, to demonstrate the manifestation of Vaikuṇṭha there, he says, "na yatra" (where not) as a pair. Here, the nature of Vaikuṇṭha as existence, consciousness, and bliss is described by the Lord Himself, as follows: "In this way, those who do not follow My path do not understand My auspicious abode, which is known as the Supreme Brahman." "My path" refers to the means of attaining Me, characterized by knowledge, devotion, and action. Although knowledge and action sometimes assist devotion to a small extent for those devoted, devotion is primary. They know the "auspicious abode," which is full of the bliss of My devotion, as the "Supreme Brahman." And this will be further illustrated: "Thus reflecting, the supremely compassionate Lord Hari showed His own transcendental realm to the cowherd men, beyond the darkness." "That which is Truth, Knowledge, Infinite, the Eternal Effulgent Brahman, which the sages perceive when they are absorbed in the cessation of qualities." In both cases, it becomes difficult due to the derivation with "ca" and the like. And those very ones have explained it as "beyond Prakriti, the darkness." Thus, Vaikuṇṭha is also described by its attributes. (17)
* "Param padam" (the supreme state)—those who wish to transcend the notion "This is distinct from the non-conscious," abandoning the false notion of duality between the self and the Lord, embrace with their hearts at every moment the feet of the worshipful Lord Viṣṇu, having friendship with none other—those who are in that state, which is praised by them, that very Vaiṣṇava state known as Śrīvaikuṇṭha, is itself the nature of Brahman. This is the purport. By this characteristic of the means of devotion, the formless aspect as a different meaning is refuted. Here, regarding the one inclined toward the formless, the commentary of Mukta-phala-tīkā-kāra states: "That supreme Vaiṣṇava state is praised by the presiding deities, just as an established king is praised by the subjects under his rule. Since even the words like 'Brahma' are presided over by Viṣṇu, it is said to be 'supreme,' meaning 'presided over by Viṣṇu alone.'" Therefore, in the Śruti also, it is stated that His own greatness alone is established: "In what is that Lord established?" Meaning, "in His own greatness." Viśvanātha, however, explains why the qualities like sattva do not exist there: "Param" means "superior to Pradhāna." Therefore, that very Vaiṣṇava state is the non-dual form of Viṣṇu, which is well known. Moreover, it is the devotees of the Lord, starting with Nārada, who truly understand it, not the mere knowers. He says: "Those who wish to transcend the notion 'Not this, not this,' abandoning the false notion of duality like the knowers, know it perfectly. By doing what? Abandoning the mere intellection like the knowers, being those who have friendship with none other than Viṣṇu, embracing the feet of the worshipful Lord Viṣṇu at every moment." Here, when it is not stated "abandoning that," when they desire to experience their own lordly nature of Brahman, then they wish to abandon that. But since it serves as an aid in the service of the Lord, the visible world is not to be abandoned, as indicated by the word "daurātmyam." Those who have the notion of illusion in the body of Viṣṇu are indeed to be known as "durātmānas" (having a negative view of the self). (18)
* That particular feature is in the six locations: the navel, heart, throat, root of the palate, between the eyebrows, and the Brahma-randhra. (19) * * There, first below the navel, from the Svādhiṣṭhāna-cakra upwards, in the navel, of that very cakra, the Viśuddhi-cakra. (20)
Śrī Rādhā Ramaṇa Dāsa Gosvāmī's Dīpanī commentary:
If one desires to study the twenty-second verse of this chapter, it should be examined. (19)
"Nābhyādiṣu" (in the navel etc.): Here, the meaning is "in the previously mentioned centers like the maṇipūraka, anāhata, viśuddha, tālu, mūlādhāra, and brahmarandhra." [The specific details of the six cakras should be studied in the Mahānirvāṇa Tantra published by us, on the page numbered one hundred and fifty-seven.] (20-24)
The glorious Vīrarāghava's commentary:
Now, to explain the attainment of the supreme self, he states that one should not abandon action until complete self-surrender, with the words "na yatra" (not where). Where the Lord of Vaiṣṇavas abides, time has no power to do anything. Therefore, he says, "anīmeṣāṃ brahma ādīnāṃ paraḥ prabhuḥ kālo yatra na prabhuḥ" (the supreme Lord, time itself, has no power over those unwinking beings like Brahmā and others). How then could the gods who control the worlds of beings arise there? As for the worlds of beings controlled by the gods, he says, "jagatāṃ prāṇināṃ ye īśire" (those who ruled over the worlds of beings) – how could they not arise from the one who controls even them? Their lack of supremacy over the worlds is certainly an unjust conclusion. Moreover, in that state, primordial nature and its qualities like sattva do not have the power to produce their effects like mahat, ahaṅkāra, etc. (17)
The supreme state to be attained, which is related to Viṣṇu, is described by the Vedas as follows: "āmananti" (they affirm) is implied. What do they affirm? "Yad viṣṇoḥ paraṃ padaṃ" (that supreme state of Viṣṇu), desiring to reject as "neti neti" (not this, not this) anything other than that supreme reality, which is free from all limitations, uncontrolled by time and other forces, unaffected by the workings of sattva and other guṇas, and related to Viṣṇu. The Vedāntas affirm that supreme state with "ananyasauhṛdā" (with undivided friendship), abandoning all remoteness and distractions of the mind caused by attachment and other factors. "Ananyasauhṛdā" means "with undivided focus," or it connects with the previous phrase to mean "the Vedāntas affirm with undivided friendship of the heart." Embracing it in their hearts at every moment, they become truly accomplished when they cease from all action. (18)
Then he describes the departure from the body with the words "ittham" (in this way). The word "tu" (but) indicates the distinction of being free from action. He explains this very point with the words "vijñānena" (through wisdom). All is clearly established as Brahman – this is the wisdom, the knowledge arising from the worship of the Lord's feet. It directly manifests as perception. By the power of such wisdom, the yogī, whose desires have been completely eradicated, blocks the entrance to the mulādhāra with his own heel, and then circulates the breath through the six centers beginning with the navel, having conquered fatigue. (19)
From the navel center of maṇipūraka, he leads the breath to the heart lotus known as anāhata. From there, through the path of udāna, he brings it to the viśuddha center in the region below the throat. Then, focusing his mind there, he slowly leads it to the root of his tongue, which is the frontal part of that very viśuddha cakra. (20)
Śrīmad Vijayadhvaja Tīrtha kṛtā Pada Ratnāvalī-vyākhyā
"Thus, the knower attains that world from which he does not return to the other worlds, where the eternal gods like Rudra are not rulers, but where time (kāla) itself is not the ruler; where the manifester of the true nature (svarūd-bodhaka), "Hari (Vishnu) and Prakriti, and Brahman, the Wind (Vāyu)" as it is said, are not found. There, the gods like Rudra, who preside over the world and impel each one to their respective duties, do not prevail. There is no opportunity for them, meaning there is none whatsoever. There, the three guṇas (sattva, rajas, and tamas) do not manifest their powers. The transformation into the gross elements, senses, and ego (ahaṃkāra) does not occur. The great principle (mahat-tattva) and Prakriti (primordial nature) are also absent. There is no ageing or other inherent qualities. (18)
Now, if someone argues that since there is no association with time, etc., there cannot be any world, just as an arrow cannot exist without feathers, then the text addresses that by saying: They contemplate (āmananti) 'that supreme abode' (param padam), which belongs to Vishnu. By this, it is stated that just as there is no affliction caused by time, etc., for Hari, similarly, there is no such affliction for that world either, due to its association with Him. Such is the grandeur of that world associated with Vishnu. What grandeur? Those who wish to abandon the misery characterized by saṃsāra, the exceptional qualified aspirants, meditate upon that Vishnu as 'not this, not this' - neither the earth, nor the sky, nor the great principle (mahat), nor the ego (abhimāni). Rejecting their evil disposition, with unwavering devotion and utmost affection in their hearts, contemplating at every step, they attained Him. The previous line connects with 'that grandeur of Hari.' Alternatively, it means that having attained the supreme, most auspicious form of Vishnu, He separates it from other forms, where 'not this' means different from Brahman. Those who wish to abandon the world meditate upon Him as 'that Self' through the statement 'not this.' Since the Vedas are insentient, it is impossible for them to initiate action with conscious intent. Therefore, to resolve this issue, the text says 'rejecting' - having ascertained through the teachings of the Vedas, rejecting the evil disposition which is the object of wrong meditation, with unwavering devotion, realizing Him at every step in their hearts, they attained or will attain that state. Thus, it is appropriate to say so. (18)
Now, the text describes the process of the knower's departure from the body: 'In this way' (ittham) - the word 'tu' indicates a change in the subject. 'In this way' means in the same manner as described earlier: 'a steady, comfortable posture.' How is that? The text explains: 'Established' (vyavasthitaḥ) - having a resolved mind during the departure from the body. 'With the power of Knowledge' (vijñāna-mātra-yogya-jñāna) - Knowledge pertaining to the Self and its reflection. 'Whose mind is well-kindled by that' (tad-edṛk tasyāvīryeṇa suṣṭhu randhitaḥ) - whose external and internal organs have been completely purified by the power of that Knowledge. 'Free from bodily exhaustion' (dagdha-āśayo bāhyāntaḥ-karaṇaṃ yasya sa tathokta vijñānaṃ brahma iti śruteḥ vijñānasya brahmaṇo dṛśo vīryeṇeti vā jita-klamaḥ) - according to the Śruti 'Consciousness is Brahman,' or by the power of the seer of Consciousness, which is Brahman, he is free from bodily fatigue. 'First, pressing the heel of the hand against the opening of the outlet' (prathamaṃ sva-pāṇinā guḷphādhobhāgena guda-mārgadvāram āpīḍya) - first, he should press the lower part of his heel against the opening of the anal passage. 'Then, after blocking the outlet' (tato upāna-dvāra-nirodhanāntaram) - then, after blocking the opening of the outlet. 'From the root support of the four-petaled lotus, raising the breath of life upwards' (tato mūlādhārāc catur-dala-padmād uḷhaṃ nīlam udāna-vāyum utthāpya) - then, from the mūlādhāra, the four-petaled lotus, raising the breath of life (udāna-vāyu) upwards. 'Making it go up gradually through the six centers' (nābhi-hṛdayoras-tālu-mūrdhna-bhrū-madhya-mūrdheṣu ṣaṭ-sthāneṣu kramād unnamayedūrdhvam gamayedityānvayaḥ) - he should gradually raise it through the six centers: navel, heart, throat, middle of the eyebrows, and crown of the head, making it go upwards. Thus is the sequence." (19)
In brief, as stated by the words 'nābhyām...', the sage, having raised the breath from the mūlādhāra, the four-petaled lotus, through the path of the navel, establishing it in the lotus of six petals, should then, through the practice of mental absorption (udāna-gatyā), bring it to the lotus of ten petals in the heart region by means of the Brahma-nāḍī. Then, the mindful one should lead it from the lotus of ten petals to the lotus of twelve petals in the chest. Thereafter, carefully reflecting with his mind, without letting it go through the wrong path inside the nerve, he should slowly and without agitation bring it to the lotus of sixteen petals at the root of the palate. (20)
Śrī Jīva Gosvāmī's commentary called Krama-sandarbha-vyākhyā:
The attainment of Brahman is twofold: the attainment of kaivalya (merging with the impersonal Brahman) and the attainment of Vaikuṇṭha (the abode of Viṣṇu). This is because of being established in knowledge born of devotion and being established in devotional knowledge. (17) The former state has been described. Now, to explain the latter state for the purpose of manifesting Vaikuṇṭha, as in the case of Ajāmila, he says, "na yatra" in a doublet. Here, the nature of Śrī Vaikuṇṭha as sat-cit-ānanda (being, consciousness, and bliss) is stated by the Lord Himself, as follows: "My devotees follow the paths I have prescribed – the paths of knowledge, action, and devotion – for attaining Me. Although knowledge and action sometimes aid devotion to some extent, it is devotion that is primary." (18) "Kṣemam: the auspiciousness of My devotion." "That supreme abode which is known as the highest Brahman." And it will be exemplified in the Tenth Canto: "Thinking thus, the greatly merciful Lord, who is all-pervading, showed His own abode to the cowherd men, which is beyond the material world – the eternal truth, knowledge, and infinite spiritual existence, the culmination of the transcendental, which the sages in complete trance perceive." In both cases, to understand something else by words like "ca" and "adhyāhāra" becomes difficult. By these words, Vaikuṇṭha is also described as being superior to material nature. (17)
"Param padam": Those who desire to directly realize the non-dual nature of the Lord's Self and their own self, abandoning the sense of duality between themselves and the Lord, should constantly embrace the lotus feet of the worthy Lord with their heart, having exclusive friendship only with Him. (18) They realize that Vaiṣṇava state, known as Śrī Vaikuṇṭha, which is the very form of Brahman. This indicates that the formless Brahman is rejected by this characteristic of devotion. Here, even the author of Muktāphalaṭīkā, who is inclined toward the formless Brahman, reveals the divine truth, saying: "They realize that supreme Vaiṣṇava state, just as an emperor is presided over by his ruling principle, since even the state of Brahmā and others is presided over by Viṣṇu, hence it is called 'param' (supreme)." This means that it is presided over by Viṣṇu alone. Therefore, even in the Vedas, it is stated that He is established only in His own greatness: "In what is that Lord established? In His own greatness." Hence it is said, "How can one know where He is?" (18) "Ittham" is half a verse. (19, 20)
Śrī Viśvanātha Cakravartī's commentary called Sārārtha-darśinī
The supreme teacher, Time itself, has no authority over that state where the form of the attained Brahman exists, which is superior even to the unwinking gods. How then could the gods like Indra, who merely ruled over the material world, originate there? He clarifies the nature of that Brahman by saying, "Where there is no ego, no sense of individuality." (17)
He explains why the gunas (qualities) like sattva do not exist there. "That supreme state of Vishnu, which transcends even prakriti (primal matter), is well-known. However, even great devotees like Narada do not truly understand it as the enlightened ones do." That Brahman is described as "not this, not this." Those who intensely desire to realize it directly perceive that non-dual reality. Who are they? Those with exclusive loving devotion to Vishnu, who constantly embrace His lotus feet in their hearts, considering it their all. When they seek to experience their own true nature, free from identification with the body, they have no desire to abandon this visible world, as it serves the purpose of facilitating service to the Lord. Those who consider Vishnu's divine form as material are indeed deluded souls. (18)
Such is the state of the sage established in Brahman. However, the following instruction with the word "tu" (but) suggests an alternate path for those with desires. That sage, by the power of his realized knowledge and keen insight honed to perfection, has eradicated even the subtlest traces of material desires. (19)
Now the method of giving up the body is described. Pressing the perineum with the heel of the hand, he forces the prana (life air) upwards through the six chakras - the navel, heart, throat, middle of the brows, brahmarandhra (crown of the head), and the middle of the forehead. First, from the muladhara chakra below the navel, he raises the prana to the manipura chakra in the navel region, then to the anahata chakra in the heart, the vishuddha chakra in the throat. (20)
The Light on the Established Doctrine, composed by the venerable Śukadeva.
Where the Supreme Lord, the abode for the surrender of one's self, is present, even Time, the cause of fear for the unblinking gods, becomes powerless. How then can the gods, who are bound by Time, have any authority? What to speak of the beings in the world who are subservient to the gods? This is the meaning of the statement, "Who rules over the worlds?" Those who rule in the world have no authority there. What accounts for the beings in the world? (17)
The Vedāntas, which have exclusive friendship and aim for that which is other than Brahman, by repeatedly denying "not this, not this," affirm the supreme state pertaining to Vishnu as the highest reality. They propound that [supreme reality] as the cause of the world, the Self of all, possessed of all powers, and endowed with truth and other such attributes. The meaning is that, abandoning the sense of ego rooted in non-Brahman by reflecting at every moment, "I am That independent reality – the venerable form of Vishnu deserving of worship," one attains freedom from obligatory acts. (18)
Thus, having spoken of the attainment of Brahman in the bound state as stated in the shruti "His prāṇas do not depart; becoming Brahman itself, he attains Brahman. When all desires residing in his heart are released, then the mortal becomes immortal here – in the comprehension of Brahman," the author proceeds to describe the means of attaining Brahman in the liberated state through the path of archi and so on, by first explaining the process of departing from the body, using the three words "in this way" (ittham).
Those whose intentions are guided by the power of the distinct knowledge directly perceived – the knowledge gained through scripture and the guru's grace – and who have thus surrendered themselves to the Lord, will depart from the body in the following way, being adept in the practice of restraining the breath and so on due to the Lord's grace, as indicated by the sūtrakāra in the aphorism "Assisted by grace, he goes upward." The meaning of using the word "muni" here is to indicate the specialness of one who has mastery over such practices as restraining the breath. The process is described next: (19)
With his own hand, pressing the perineum, the root region, he should restrain the breath. Then, without strain, he should guide the restrained breath upwards through the six centers – the navel, the source of life-force, the heart, the throat, the space between the eyebrows. The self-controlled one, focusing his mind, should then gradually guide that breath to the very edge of the space between the eyebrows. (20)
Śrī Vallabhāchārya's Subodhini commentary
Time cannot control the self . Where time is not the master - there the supreme Lord is the ruler even of the immortal gods. By this, his authority and power are stated. Yet, being situated in the Lord, he is not controlled. How can the gods, who preside over the senses, control him? For they always distract one who is absorbed in samādhi. Their ability to distract is checked by the principle of 'rewarding their own actions.' Their power is described as: "He who is the Lord of all the worlds." Hence, it is said that neither time nor those controlled by time have any power over him. Though virtues do not become perturbed by the impulse of time and, being unperturbed, they do not deviate from their true nature, still, to negate the idea that time can perturb them, it is said: "Where..." The particle 'cha' refers to the primal matter (prakṛti) and the sense of ego (ahaṃkāra). The word 'vai' signifies certainty. The ego, too, always deviates from its true nature. Therefore, the word 'vai' is used. 'Mahān' means the great principle (mahat-tattva), and 'pradhāna' means prakṛti. No one can cause them to deviate from their state - this is the meaning (17).
But then, how can that state be glorious? This is explained: "That supreme abode..." That supreme abode, in the form of the imperishable Brahman, is the highest of all abodes, and hence it is called 'Vaiṣṇava.' The connecting words are: "Which is the Vaiṣṇava, the supreme abode, they sing of." 'Yad' is the word indicating that abode, and 'āmananti' provides the authority. If the authority were merely based on scripture, then it would be considered as having a secondary meaning. Therefore, it is said: "No, those who strive for that..." Those who strive to attain that Vaiṣṇava abode speak of it as the one to be accepted, and the rest as to be rejected - this is the discrimination. And it should not be thought that their understanding will arise merely from their high spiritual status. Their eligibility is described: "For those who have renounced..." For them, the continuous practice of renunciation of body-consciousness and the absence of all faults is natural. "They have no friendship with anyone else" - by this reasoning, supreme love for the Lord is indicated. And the means to attain this is stated: Firmly embracing the lotus feet of the Lord at every moment, every instant - they sing of it. No other way is mentioned (18).
Thus, is the conclusion. With this understanding, the body, etc., will depart by itself - this is the idea. The alternative is stated: "But the sage..." If one does not remain in that state and pursues other means of spiritual practice, or if one illumines that true nature through separateness, then one should desist from that path. The other way is explained: "Having properly settled the mind..." Having properly settled the mind on that supreme abode itself, having realized the vision of the Lord or the experience of oneness with Brahman for a long time, and having gained strength from the power of that knowledge - that knowledge which is the seer, the experience itself - with its strength, which removes all ignorance, having purified one's disposition through the elimination of desire, etc., one should make proper efforts to purify the mind. Then, for leaving the body, the method is given: "One should compress with one's own hand..." Compressing the muladhara region with the hand - the singular 'hand' is used to rule out the option of using both hands. 'Guda' means the muladhara region. Then, awakening the kundalini and raising the breath from the muladhara, piercing through the six chakras, one should lead it upwards. The six chakras, which are the locations of the breath, are known as muladhara, svadhishthana, manipuraka, anahata, vishuddhi (?), and ajna, situated in the anus, genitals, navel, heart, throat, and between the eyebrows respectively. They are described as having four petals, six petals, eight petals, twelve petals, sixteen petals, and two petals. As the breath does not move straight through them, the instruction is given: "By the one who has conquered fatigue..." Fatigue is overcome by the one for whom there is straightness up to the navel, and then a curved path. Therefore, with great effort, it should be raised from the navel to the heart. There, the heart lotus faces downward due to the force of the breath, and it should be made to face upward. From there, due to excessive effort, it is not said to be raised from the navel, but "raised to the heart." Moving it further from there is very difficult, at the throat region. For the breath of exhalation (udana) itself resides in the chest, and if any other breath goes there, it would merge with that state. Therefore, it is said: "And the sage should slowly lead it..." Previously, the instruction was to lead the breath only up to the heart. But here, the instruction is to lead it further. Therefore, it is described as: "The sage..." Having attained a steady state there, and then having to proceed further, abandoning that state and recollecting the previous state, with a highly intelligent mind capable of grasping and establishing, the greatly wise one should slowly lead it to his own throat region, which is the next location - slowly, to avoid any possibility of its escaping through the mouth or other apertures. There, it is necessary to be very precise with the intellect for the purpose of establishing as well as leading it further. This is indicated by the words "with a steadfast intellect" (19, 20).
Śrīmad Gosvāmi Śrī Purushottama Charana's Subodhinī Prakāśa:
It is not where there is an appearance of disturbance. Since time is dependent on the guṇas, the meaning is that it would disturb simultaneously due to its dependence on the guṇas, as revealed by the sequential perception. Regarding the word 'vikāra' being indicative of 'ahaṃkāra' (ego), they cite the Vedic statement 'ato vai' etc. For the word 'vikāra' refers to the sixteen (categories). There, since the gods are said to be non-lords, and the senses are inert, and the elements are incapable of emanation, it is only through the material cause (Primordial Nature) that it (ahaṃkāra) evolves. Therefore, to indicate that it is ahaṃkāra which is referred to, due to its complete capacity for emanation, the word 'vai' is used. (17)
Regarding 'prarūpade,' the word 'vai' is used in the sense of 'iti' (thus). 'Na chet' etc.: Through this doubt, it is indicated that everywhere (in the scriptures) the supreme authority (adhikāritva) of the devotional conception (bhagavad-bhāva) is meant. And thus it has been said that such (scriptural statements) are applicable only to those (devoted souls), and not to ordinary people. Therefore, to convey the general idea (sāmānya-pratyaya), it is said that the general authority (sāmānya-adhikāra) is stated. 'By the reasoning stated earlier' means by the reasoning mentioned in the verse 'sa sarvadhi-vṛttī' (He is the basis of all). (18)
Regarding 'itthaṃ muni:' 'manana' means the means (of attaining knowledge). Here, 'matu' means 'to know,' not 'vati' (to blow). 'Vijñānam' means the knowledge which is of the nature of constant contemplation based on the aggregate (of all objects). (19)
Regarding 'nābhyām:' The word 'agre' is to be understood as qualifying a specific region near the root of the palate. Regarding 'tato'nusandhāyet,' 'samāvasthitibhāvam' means the state of equilibrium, i.e., 'udānasāmya' (balanced state of the vital air). 'Kechid icchanti' means certain special yogis desire (to follow this method). The reason for this is stated through 'agra' etc. And the purpose is the identification with the inner vital air. Then, due to the context, another method practiced by a specific class of qualified persons is described in 'kechid' etc. And they are to be understood as those who desire liberation while living (jīvan-mukti). 'Ihaiva' (right here): In accordance with the statements from the Bṛhadāraṇyaka Upaniṣad – 'athākāmayamāna' (then, desiring this) and 'na tasmāt prāṇā utkrāmanti, atraiva samavalīyante, brahmaiva san brahmāpyeti' (the vital airs do not depart from there, they merge right there, having become Brahman itself, one attains Brahman) – it means that they desire the state of the senses, along with the vital airs, residing in the self, in the heart-space which is the manifestation of the Lord, as described in the statement 'aham ātmā guḍākeśa' (I am the self in the heart-lotus). However, since the individual self has already attained union there, and the vital airs are also present there, how can there be experience (of enjoyment)? To address this, it is said 'bhoga' etc.: (it means) like in deep sleep, due to the absence of sins. Thus, the state of liberation while living (jīvan-mukti) has been explained due to the context. However, although jīvan-mukti is possible, for the individual self to attain union there and yet discard the senses is difficult, as it would contradict the Śruti statement 'tam utkrāmantam' (Bṛhadāraṇyaka Upaniṣad 4.4.2). To address this, it is said 'tam' etc.: It refers to the subject of complete liberation. This is also in accordance with the initial statement (of the Upaniṣad). However, in the Śruti passage 'asya saumya puruṣasya prayato vāṅ manasi sampadyate' (Chāndogya Upaniṣad 6.8.6), only the dissolution of the quartet of speech etc. is described as common to both the liberated and the bound states, and not the discarding of the senses. Therefore, the discarding of the senses appears to contradict the Śruti. To address this, it is said 'utkrāntī' etc.: The departure of the vital airs mentioned in the Śārīraka Brāhmaṇa – 'prāṇam utkrāmantaṃ sarve prāṇā utkrāmanti' (when the vital air departs, all vital airs depart) – and the behavior of the vital airs mentioned in the Sat-brāhmaṇa – 'hantāsyaiva sarve rūpaṃ bhavāmas' (we shall become the very form of this) and 'ta etasyaiva rūpam abhavams tasmād eta etena ākhyāyante prāṇā iti' (they became the very form of this, therefore they are called 'prāṇās' by this) – when examined, it is found that in statements like 'vāg' etc., the word 'prāṇa' also refers to the senses. Therefore, in those passages too, the dissolution of all the senses is described. Hence, the discarding of the senses is not contradictory to the Śrutis even in the case of the self's departure (from the body). Regarding the word 'gata' (gone), an alternative view based on the meaning 'movement' is given: 'Gamane' (in movement) – 'The ancient path, not pursued by many, has been attained by me. By that path, the wise, the knowers of Brahman, depart to the superior world, being liberated from here.' In the Śārīraka Brāhmaṇa, the knower of Brahman is said to depart, but since the duration of life depends on memory, and memory depends on the self, in that departure, due to the absence of these, following the principle of 'the absence of the principal leads to the absence of the subsidiary,' the dissolution of the subsidiary entities like the vital airs takes place here (in the body itself). And after saying 'the vital airs do not depart from there,' it is stated 'the knower of Brahman departs and attains the superior worlds.' Therefore, the dissolution of the vital airs in this body is not contradictory to the Śrutis. Hence, due to the capacity of the liberated soul to shed the subtle body, (the discarding of the senses is possible). (20)
Śrī Giridhara-kṛtā Bālaprabodhinī
Thus, at the end of times, when it is anticipated what would happen by surrendering to the Lord, the cessation of the misery of samsara (the cycle of birth and death) and the attainment of supreme bliss would occur due to the incapacity of time and other causes of samsara. With this intention, the author states the incapacity and supreme status of time and other causes using the two words "no" (neti). Where even the ever-wakeful gods like Brahma are not the supreme controller, but time itself has no power to do anything, how then could the gods who are controlled by it have any origin? Indicating this inconsistency, he distinguishes the gods with "those who rule over the world." This means those gods who govern and control beings in the world. Even though time and other causes have no authority, if being (sattva) and other causes were to have authority there, he dismisses this doubt by saying "no." For even being and other causes have no origin there. The term "or" (va) indicates certainty. Ego (ahamkara) is the great (mahat); nature (prakriti) is the primal cause. (17)
When it is questioned why time and other causes have no origin there, he says "because (param)" (to explain their supreme status). That (tat) which goes beyond this ("no, no") and which all those who desire to abandon, the supreme discriminators, reach – that supreme state associated with Vishnu is what they comprehend, is the purport. Why do they have such discrimination by which they desire to abandon that? He says "abandoning (visrijya)." By embracing the feet of the revered Lord at every moment with their heart, abandoning the sense of self and belongingness in the body, wife, etc., by his grace, they do not have affection for anything else – such are they (the supreme discriminators). The idea is that it is due to their exclusive devotion that they are supreme discriminators. (18)
Having stated this relevant point in two verses, he now returns to the main subject with "whom (yam)." In the afore-mentioned manner, the sage, the contemplative one, the yogi, having resorted to the Supreme Self, "but..." The word "but" (tu) indicates that a distinction will be made from "if endeavoring" which is to be mentioned next. In anticipation of "what is the distinction?", he says "by the power of realized knowledge (vijnāna)." Vijnāna is the scripture by which the vision of knowledge arises; by its power, his desires, his inclinations towards objects, are well destroyed. (19) Now he describes the process of leaving the body – "with both (sārdhābhyām)." Pressing the perineum, the root center, with the hand andfoot, then, after this obstruction, causing the breath to rise through the six centers beginning with the navel, he should lift it up without strain, having practiced prior breath control. (19)
(He explains the process:) The sage should raise the breath situated in the navel, the manipura chakra, to the heart, the anahata chakra. From there, through the movement of that breath, he should raise it to the vishuddha chakra in the region below the throat. Then, after that, calmly reflecting with the mind, he should raise the breath to the front region of the previous chakra, the root of the palate. He indicates that raising the breath cannot be achieved without mastering the mind by saying "by the mind." (20)
Hindi Anuvāda
In this state, there is no sattva guna, what to speak of rajo guna and tamo guna. There is no existence of ego, mahat tattva and prakriti there. In that state, when even the controller of the deities, time, does not decay, how can the deities and the beings under them possibly exist? (17)
The yogi seeks to renounce all objects other than the Supreme Soul, saying, 'Not this, not this,' and renouncing the idea of self in the body and related objects, he remains fulfilled with unwavering love, embracing at every step the supremely revered form of the Lord through the heart - that is the supreme abode of Lord Vishnu, in this all the scriptures agree. (18)
The brahma-nishtha yogi, whose desires have been destroyed by the strength of spiritual wisdom, should give up the body in this way. First, by pressing the anus with the heel, he should become steady, and then without agitation, he should raise the prana vayu upwards by the method of shat-chakra-bhedana. (19)
The yogic master should raise the vayu situated in the manipura chakra in the navel region to the anahata chakra in the heart region, then through the udana vayu to the vishuddha chakra above the chest region, and then slowly raise that vayu to the talumula (front portion of the vishuddha chakra). (20)
SB 2.2.17-20
