Text 21: Thereafter the bhakti-yogī should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme.
Text 22: However, O King, if a yogī maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihāyasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses.
Text 23: The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner.
Text 24: O King, when such a mystic passes over the Milky Way by the illuminating Suṣumṇā to reach the highest planet, Brahmaloka, he goes first to Vaiśvānara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of Śiśumāra, to relate with Lord Hari, the Personality of Godhead.
The Commentary on Bhāvārthadīpikā by Śrīdharasvāmi
Therefore, having controlled the spot between the eyebrows, the supreme command center, and having closed the seven gates – the ears, eyes, nostrils, and mouth – which are the paths of the life-breath, becoming indifferent to everything else, he should attain the Supreme Brahman, and piercing the brahmarandhra in the crown of the head, abandon the body and the senses. (21)
Having spoken of instantaneous liberation, he describes the method of gradual liberation, beginning with the word "yadi" in ten verses. If, however, one aspires to the supreme state, or the sphere of sport and enjoyment of the perfected beings who move in the sky (the Siddhas), which is endowed with the eight types of supremacy such as aṇimā etc., (the supernatural powers), wherever it may be – in the aggregate of qualities which is the universe pervading everywhere – then, at the time of departing from the body, one should not abandon the mind and the senses, but should proceed with them to enjoy the pleasures of those respective worlds. (22)
Because the progression of the yogins is not limited, unlike the progression of those engaged in karma, he says: The masters of yoga speak of their capacity to move within the three worlds, and outside them in the Maharloka and other worlds, and even beyond the universe. The reason for this is as follows: Those whose inner self is the life-breath, whose body is the subtle body, practice knowledge, worship, austerity, the dharma of the Lord, the eight-limbed yoga, meditation, and wisdom; their progression is being described. (23)
He describes that progression in eight verses, beginning with "vaiśvānaram": Having departed through the sky and the path leading to the Brahmaloka, the yogin first attains the deity presiding over the Vaiśvānara fire. By what means? Through the suṣumnā nāḍī. And that (suṣumnā) extends even outside the body, he says. By the effulgent (path) by which the impurities are dispelled and abandoned, he ascends somewhere. Moving upwards from there, he attains the luminous sphere connected with Hari (Viṣṇu), which is known as Nārāyaṇa. The brilliant sphere called Śiśumāra, to be described in the fifth canto, which is the abode of the child-killing (planetary) spheres – he proceeds to those spheres established in that circle. (24)
Śrī Vaṃśīdhara's Commentary on Bhāvārthadīpikā Prakāśa
Being indifferent, as described for gradual liberation, to the enjoyments and wonders of the supreme state, etc. (21) This is the meaning. The sense is that wherever there is a desire to go, it is "everywhere." Here, it refers to the external and internal movements. (23) That progression. This is the meaning. The sense is based on the statement "Nārāyaṇa is in the heart." This is the meaning. The sense is that by the power of yoga, one attains the positions of the sun and others that are within the sphere of Śiśumāra. (24)
Śrīmad Vīrarāghava Vyākhyā
From the root of the tuft of hair (between the eyebrows), one should direct (the prana) upwards towards the supreme chakra that indicates knowledge, restraining the seven sense organs - two ears, two eyes, two nostrils, and the tongue. Being indifferent to other sense objects, residing in the space between the eyebrows for a short while, with the gaze fixed inward, endowed with unobstructed knowledge of the heavenly objects, (the soul) should contemplate the Supreme Self gradually, piercing through the skull.śrutiḥ (620) Thus, the Shruti instructs to leave the gross body.|| 21 ||
Then, to describe the path of archiradi (luminous rays) to be traversed by the seeker of liberation, and to indicate that the path of smoke, etc., is to be avoided, (the Lord) mentions the worlds to be reached by those who have gone by the path of smoke, etc. "These are the bright ones (luminous paths) mentioned in the Purana sung by the King of Bards." (21-22) Since the path of smoke, etc., and the path of the luminous rays are going to be described in this chapter, and since there is no other text dealing with the subject of the path of smoke, etc. This is based on the Shruti statement: "Those who depart by way of the luminous rays attain immortality by gradually rising upwards." and it is not possible for one who has departed through the skull to reach the lower worlds. Therefore, the two verses beginning with "yadīti" (20-21) are solely intended to show the worlds to be reached by those who have gone by the path of smoke, etc.
yadīti O King, if the departed soul is to proceed to the supreme world of the four-faced beings, the aerial abode of the Siddhas endowed with the eight supernatural powers like animā, what is the nature of that world? || 22 || *
For those who are going to the lower worlds, the journey is with the subtle body consisting of the subtle elements, senses, and the soul. But for the seeker of Brahman, there is a separation (of the soul from the subtle body) after going for some distance. || 22 ||
neti (22) For the masters of Yoga, who are devoted to practices other than devotion to the Lord, who propound the existence of an individual soul distinct from Brahman, it is said that the soul goes out by entering the air, whose innermost self is the air element. But by mere rituals, which yield limited results, they cannot attain that path, which is attained by those who follow the path of knowledge, austerity, Karma Yoga, the eightfold Yoga consisting of yama, niyama, etc., and meditation on the non-dual Self. This is the implication.
Or, it means that the path of those devoted to the Lord cannot be attained by mere rituals. Thus, the path of those who have gone by the path of smoke, etc., has been described as inferior. || 23 ||
Then, regarding the path beginning with Archi for the seeker of liberation, it is said in the Chhandogya Upanishad: "Just as the water does not cling to the lotus leaf, so also the sinful act does not cling to the one who knows this." Then, after introducing the Brahma-vidya, it is stated: "Now, whatever meritorious (24) action he performs, and whatever demerit reaches him, he burns up all that by the night and the succeeding night, the bright and the dark fortnights, the months, the years, and so he reaches (128) the path of the gods. From the years he goes to the sun, from the sun to the moon, from the moon to the lightning, and there, a person who is not a human being, he leads them to Brahman. This is the path of the gods, the path to Brahman. Those who proceed by it do not return to the cycle of human births." The Shruti declares, "He does not return." The unexpressed part here, the path beginning with Ha, etc., should be understood as established by reasoning, since it is impossible to attain Vaishvanara immediately after the breaking of the cranial aperture. It should also be understood that other paths like those of Varuna, Indra, and Prajapati, mentioned elsewhere in the Shruti, are valid for their respective purposes. The qualification "Brahma-path" refers to the Sushumna, as the path to be followed by the seeker of Brahman, which is illuminated by the effulgence. The Shruti reminds us of the illumination of the lotus at the tip of the heart, which is related to the Sushumna, "That (lotus) blazes up due to that (effulgence); by the power of knowledge, through the practice of contemplation and remembrance of that remaining path, he is led by Hara and goes beyond a hundred (spheres)." (4|3|0) Here, the author of the aphorism explains: That (lotus) is the heart-lotus, which is the abode of the soul desiring Brahman. This (effulgence) is the illumination of the aperture of the Sushumna nadi. This soul, favored by Hara, i.e., the Supreme Self residing in the heart-lotus, with the illuminated door of the Sushumna due to the power of Brahma-vidya and the practice of contemplation and remembrance of the path beginning with Archi, etc., which is a part of Brahma-vidya, goes beyond a hundred (spheres) by an excellent means. Having gone through the Sushumna in this way, leaving behind the cranial aperture, he reaches the Vaishvanara fire, the deity denoted by the word "Archi" and transcending the physical. This itself suggests the path of liberation, as per the statement: "The fire, the light, the day, the bright fortnight, the six months of the northern solstice, this indeed is the path of the gods for the soul to reach the Sun." It is heard, "Having shaken off merit and demerit, the stainless one attains the supreme equality. Like a horse shaking off its hairs, and the moon freed from Rahu's mouth, shaking off the body." For those who follow the path of smoke and the like, the abandonment of merit and demerit is not mentioned. "Having shaken off the impurities" means having abandoned merit and demerit. Here, the entrance into Ha, etc. is mentioned. After the rising of the sun, he goes to the wheel of the child, which is stationed above. O king! The nature of the wheel of the child will be described in the fifth section. (24)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Padratnāvalī Vyākhyā
Therefore, it instructs to raise the two-petaled lotus situated in the middle of the eyebrows, as it is to be contemplated upon, by saying 'nirudhye' (by restraining). The one by whom the paths of the seven horses, named ear, eye, nose, etc., are restrained, is referred to as such. It expresses the state of being indifferent to external pleasures by saying 'sthitvā' (having resided). Having gone mentally to the highest state, and having resided in the middle of the eyebrows for half a moment, one should fix the unflinching gaze at the special objects attainable through that path, and then release the body by piercing the Brahmanāḍī in the middle of the head – this is the intended meaning conveyed by the words 'gata' (gone) etc. Then, the prāṇa (vital air) resides in the two channels, piṅgalā and iḍā, vyāna (diffusive air) in the joints everywhere, and udāna (ascending air) in the Brahmanāḍī, as established by the Śruti and Smṛti scriptures regarding the course of udāna. Thus, by the phrase 'itthaṃ munir' (thus the sage), the fruit of the knowledge of the Absolute is stated, and by 'svaparṣṇinā' (with his own heel), the method of departing from the body for those possessing the knowledge of the Qualified Brahman is described. It is not improper for both to be combined in the principal meaning due to the absence of sentence division, as they refer to the same entity. (21)
It then explains the attainable state and the path for the yogis who have departed from the body, in two verses beginning with 'yadī' (if). Here, the words 'yadi' (if), 'atha' (then), and 'uta' (or) should be supplied repeatedly. Thus, if one possesses the proper qualifications like devotion, then 'atha' (then) immediately after departing, one will attain the supreme abode of the highest Brahman. What does one do there? To this, it says 'atha' (then) – after attaining that abode, residing there without further birth, and attaining only the state of being in the presence of Brahman, for the sake of complete maturation of devotion etc., the yogi resides. After that, at the dissolution of Brahman, along with Brahman, one attains the final liberation suitable for oneself – this is the intended meaning. The word 'uta' (or) is also used in the same sense. If the yogi possessing immature devotion and other virtues, then one will attain the realm of the celestial beings like Vaimānikas and Siddhas, which is their playground. It then states the fruit of yoga for such a one as 'aṣṭādhipatyam' (mastery over eight siddhis). Then, having attained the mastery over the eight siddhis like aṇimā etc. in that realm like Maharloka, one resides there. If one is properly matured in devotion etc., then 'yatra pavanasya antarātmā vikuṇṭhanāthaḥ' (where the inner self of the wind is the Lord of Vaikuṇṭha), there in the realm of the Lord of Vaikuṇṭha, one will attain Hari, who is worshipped by the liberated beings. If one is properly matured, then 'yatra pavanashcāsāvantarātmā ca' (where that wind and the inner self are), there in the Satyaloka, one will attain Vāyu and Brahmā. (22)
It then states what has been said: 'yogeshvarāṇām' (of the lords of yoga). They acknowledge the path leading to realms beyond the three worlds of earth, sky, and heaven, like Maharloka, but not the inferior ones. It explains the special means for attaining those realms through the word 'vidyā' (knowledge). Vidyā is direct knowledge, which is the foremost among the means for human pursuits. Persons possessing that means do not attain that path to Maharloka etc. solely through actions, but through direct knowledge itself. Here, there is a special feature: the accumulation of the guṇas (qualities) like sattva etc., where that accumulation of guṇas exists – in that region superior to Vaikuṇṭha, the liberated realm etc., having gone there along with the external senses and mind, as is stated: "For those whose own true form has been manifested and whose initiated karmas have been burnt up to the point of liberation, like a burnt cloth, it is said that they will remain. After that, in the accumulation of qualities like ignorance etc., in the liberated realm, they will reside along with the senses and mind consisting of pure consciousness alone," as it is said, "They speak of the senses of the liberated ones as consisting of consciousness alone, different from others. Through knowledge alone, they attain the superior realms beyond those attained by actions. The primary ones among them attain Hari, the others attain Vāyu, while the lowest ones do not attain Vāyu or Hari, but remain confined to that place alone, devoid of birth." Thus, it has been explained based on the strength of authoritative statements, not merely through one's own reasoning and speculation. If one is to attain the supreme abode of Brahman etc., then one should proceed along with the mind and senses – this is the proper connection. Or, it means: Where the path of the lords of yoga is acknowledged to be beyond the three worlds, where the inner self of the wind is – there, those possessing knowledge etc. do not attain that path through actions. (23)
It describes the path of that yogi: 'vaishvānaram' (the universal fire). Having transcended the Suṣumnā nāḍī through the heart-space by the path of Brahman, the effulgent Suṣumnā nāḍī (called 'shociṣā,' meaning 'effulgent,' derived from the root 'shuc,' to blaze), having gone to the deities like Arci etc., one then attains Vaiśvānara. By attaining Vaiśvānara, with all sins burnt away like burnt-up straws, one then proceeds upward from the Vaiśvānara realm to the disc of Hari named 'Śiśumāra' (having the form of a serpent). This is the proper sequence: "Or in the river Vaiśvānarī, or in the sun, or even in this body, having burnt away all sins, they go to the supreme abode of Keśava." This is what is indicated here. (24)
Śrīmajjīvagosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus ends the section on complete liberation. (21, 22, 23, 24, 25)
Commentary by the revered Vishvanath Chakravarti Thakur:
One whose mind is controlled and composed. The very root of His lotus feet is the indescribable abode of that chakra (spiritual realm). Therefore, it is said "gradually" because progress there happens in stages. Between the eyebrows is the command chakra. The seven channels of perception—ears, eyes, nostrils, and mouth—are restrained by Him who is independent, just as a liberated soul is detached from the craving for sense objects. He exits through the brahmarandhra (aperture at the crown) leaving behind the body and senses. (21)
After describing instant liberation, the progressive path is explained: If one aspires for the supreme abode of Brahman, and the wandering existence of celestial beings with their eight mystic perfections like animā in all the universes, then at the time of giving up the body, one should not abandon the mind and senses but proceed with them to enjoy those higher realms. (22)
Even in enjoyment, yogis are not on the same level as materialists. The yogis are said to have access within and beyond the three worlds, the higher realms like Maharloka, and even beyond the universes. The reason is: for those whose ātmā (self) is the subtle body, who follow vidyā (divine knowledge), tapas (austerities) and yoga (samādhi), their path is described. (23)
First one attains the deity presiding over fire, then through the ethereal path of the suṣumṇā nerve, which is radiant and stainless, and extends beyond the body. Then the chakra associated with the Lord which is in the form of a child, whose positions are the luminaries like the sun extending up to the Dhruvaloka (highest planet). (24)
Śrīmacchukadeva-kṛta Siddhānta Pradīpaḥ
From that place, one should raise the life-force through the path between the eyebrows to the command center (ājñā-chakra). How is it described? The seven openings - ears, eyes, nostrils, and mouth - are closed and sealed, through which the life-force flows outwards. With an unwavering gaze fixed on the command center, the life-force, regulated there, should remain for about half a muhūrta. With an unobstructed vision and a focused gaze, the seeker goes beyond. In that bound state described above, one attains the Lord. As one free from bondage, one beholds the Lord. Piercing through the crown of the head, one should abandon the gross body. (21)
Thus, for the seeker who has transcended through the crown of the head, the means of attaining Brahman through the path of light (archirādi-mārga) is described. Regarding this, there are ten steps: The knower, having emerged from the gross body through the nerve in the crown of the head, with the subtle body itself, ascends the sun's rays. Wherever the seeker wishes to go, conducted with honor by the presiding deity of the path of light, the seeker is led by that deity to the deity presiding over the flight of birds, then to the deity of the year, then to the wind, which provides an aperture within itself for the seeker, then to the sun, then to the deity of lightning, then to Varuna, Indra, and Prajāpati. Piercing through the Brahmāṇḍa (cosmic egg), the seeker attains Virāj. Then, abandoning the subtle body in the causal realm, and transcending that, the seeker attains the Brahma-loka and the liberation characterized by the state of Brahma-sādṛśya (similarity to Brahman). The details are to be seen in the Ākaras. There, some stations are mentioned, while others are to be understood by implication. O King! If, at the time of abandoning the gross body, the aggregate of qualities, the Brahmāṇḍa, and the highest realm of Prajāpati, which is the playground of the celestial beings and their sporting grounds, and the eight lordly powers beginning with aṇimā, are to be attained, then one should proceed with the mind and senses together, just as with the gross body. There is no abandoning of the subtle body; with that very body, the seeker proceeds up to Virāj. (22)
Not only up to the three worlds and the highest realms attainable, but the path of the accomplished yogis extends even beyond the Brahmāṇḍa. (The verse beginning with) "Yoga" (explains this): For those yogis whose inner self is the life-force itself, whose ātman is the subtle body, the three divisions of higher, lower, and middle realms – from the netherworlds to the highest worlds – constitute the "tri-loka" (three worlds). They are said to move within the middle of that (tri-loka), in the realms from the netherworlds to the highest worlds, and in the realm without limitation. The Śruti declarations like "For them, there is free movement in all the worlds," etc., are the reasons for this. The specification "endowed with knowledge, austerities, yoga, and samādhi" means: knowledge born of the desire to know Brahman, austerities as the practices of discipline, yoga as the culmination of knowledge and austerities, and those who possess (bhajāmi) these. As the Śruti declares, "Those who proceed on this path to Brahman do not return to this human course of rebirth" – to establish the authority of this recommended path of no-return, it points out the undesirable path of return: "They do not attain that path through ritualistic actions (karma)." As the Śruti states, "Having traveled as far as they can go, they return again on that very path." So, those possessed of knowledge, austerities, yoga, and samādhi attain that path, not those engaged in ritualistic actions. (23)
Having thus praised the path of light (archirādi-mārga) and deemed the path of smoke (dhūma-mārga) as undesirable, (the text) now shows the path of light. (The verse beginning with) "Vaiśvānara" (explains): By the solar path, through the subtle aperture in the crown of the head, the seeker who has emerged, pure and free from sin (kalmasha), "just as a horse shakes off its hair, and the moon emerges from Rāhu's mouth, casting off this body, the self-realized one attains the Brahma-loka," as heard in the Tāṇḍya scripture. And as heard in the Atharvaṇa scripture: "Then the knower, shaking off merits and demerits, stainless, attains the supreme equilibrium." First, the seeker attains the deity Vaiśvānara, the presiding deity of fire. Then, through the conductors, the seeker proceeds to the resplendent discus of Hari (Vishnu), called Śiśumāra, which moves in an upward spiral, O King! Thus, the attainment of the divinities like Āditya through the conductors is described. (24)
Śrīmad Vallabhācārya-kṛtā Subodhinī Vyākhyā
Thus, after stabilizing the breath at the base of the throat, and restraining the seven channels (outlets) of the life force through which it usually goes out, like the mouth and other orifices, one should lead it upwards from the previous position between the two eyebrows to the middle of the forehead.
There, having stabilized the breath in the command center (ājñācakra), and before purifying the inner being, one should become free from all desires. When the manifestation of the Lord takes place there through the chants glorifying the Lord, one should remain there with an unwavering gaze for a moment, and then attain complete union with the Supreme Lord. Earlier, efforts were made to expel the breath outwards.
One should pierce through the brahmarandhra in the crown of the head and release the breath. One should release the senses. Some desire the expulsion of the life-forces as well, as they will be useful later on. Others wish for the life-forces to remain here itself in the self, in their own original form of consciousness, in accordance with the statement "they are assimilated here itself." And the life-force is the means of experience, as stated in the saying "the life-force follows the departed soul with desires." From the discussion of the stages of departure, it is understood that the term "life-force" also refers to the senses, as in the statements like "it merges with the mind and speech." Or, considering that movement depends on life, by the principle of "the primary meaning is taken in a primary sense," the primary life-force is meant to merge here. Therefore, the meaning is that the senses and the associated life-force are expelled outwards. (21)
Thus, the two types of immediate liberation have been explained – the highest and the middling, based on the distinction. Considering that the desires of the former are not exhausted, and their exhaustion can only happen through experience, the text describes the leading of the senses, etc., to their respective objects for the former:
"If one is about to depart," i.e., if one is about to journey forth, then one should proceed with the mind and senses together. The word "king" is used to indicate that even after attaining all human goals, due to the non-exhaustion of desires, there is a journey ahead, just as for kings there is a journey to paradises and so on. It describes the place one is about to journey to – the supreme abode of Brahman, or the aerial vehicles of the demigods where they travel everywhere in the sky with their consorts, or the sovereignty with eight types of opulence. In short, wherever one is about to journey, in the universe above, below, or in the middle, amidst the aggregate of qualities, one should proceed there along with one's desires or life-forces. (22)
However, one may doubt how the individual soul can have such capability. To this, the text says: "For the masters of yoga..." Those who have mastery over yoga, i.e., even though they may not have the ability to travel on their own, they can gain it through yoga. Hence, all movements are described – within the three worlds, inwards or outwards. The reason for this is: "for those whose inner self is the life-force." Those whose inner self, the subtle body, is the life-force. Here, "the three worlds" does not mean the entire universe, but only the three worlds. Although movement everywhere in the universe is possible through karma as well, it is not under their own free will, as indicated by the word "that" – that free will belongs to the yogis, not to the karmis.
Now, one may ask: if the means (yoga and karma) are equal, how can yoga be considered subsidiary and karma primary? To this, the text says: "among the means like knowledge, austerity, yoga, and absorption..." Karma indeed makes the soul dependent and not free. But yoga has four other components – knowledge, austerity, yoga (in the sense of the eightfold yoga), and absorption (samādhi). Encompassed by these, yoga cannot make the soul completely free. Similarly, other means also become mere aids in the journey, operating under the soul's free will. Knowledge refers to upāsanā through mantras. Austerity refers to difficult practices or jñāna (knowledge). Yoga is the eightfold yoga. Samādhi is the supreme dharma arising from the devotion born from the vision of the Lord in that state of absorption. Even in the stage of practice, the individual has independence. But in the path of karma, one is bound by injunctions. (23)
Thus, having established the independence of the individual, the text describes the stages of the journey from the "Fire" world onwards until the "Blissful" world, with the words "One goes to the Fire world..."
The "Fire" world refers to the world of the presiding deity of fire, as described in the passage "Fire, light, day, the bright fortnight..." Now, though this world is far away, and there may be a long interval without any experience of enjoyment, which could lead to the re-emergence of the desire for enjoyment, to counter this, the text says: "they go by the path of the sky." By the aerial path, as already stated earlier in "for those whose inner self is the life-force," just as the life-force can move, so can they.
However, one may argue that since the life-force can move in various directions, this soul also cannot proceed directly to the Fire world. To this, the text says: "through the suṣumnā..." – it goes through the suṣumnā path, not elsewhere. But how can the suṣumnā itself not go elsewhere? The text explains: "by the path of Brahman..." – since it is the path of Brahman, it only leads to Vaikuṇṭha. However, since the suṣumnā is a nerve, how can one exit the body through it? To this, the text says: "in the form of fire..." – in the form of fire/heat.
Proceeding by that path to the Fire world, and being associated with the earlier mentioned enjoyments, or due to the preponderance of the desire for travel, and hence having motivations, one experiences exhaustion of those motivations through the enjoyments in the midst of fire. After that, to go to the "Light" world, one proceeds from the sun onwards, becoming free from all motivations. Then, by a different process, with a body of fire/heat, one attains the discus, which is the form of the Lord Himself in the form of a child. Although the discus of the child form exists all around the earth, one only proceeds upwards. The word "king" is used to indicate that just as a king is led upwards by his subjects, the pure soul also proceeds upwards. The child form will be described later. There, at the end, is the position of the Pole Star of the child form. (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
'Yadi' (if) refers to the first qualification, meaning 'for the primordial aspirant.' 'Pārādhyādigamanam' means 'the attainment of states like Parādhi.' 'Vṛjinau prāṇair veti' is an alternative view, to be understood in light of the qualification 'pavanāntarātmanām' to be mentioned later. (22)
'Yogeśvarāṇām' means there are four (categories). This implies that those devoid of knowledge, etc., are subordinate yogis. They will be described in 'vidūrakāṣṭhāye.' 'Paramadharmā' means 'This is the supreme dharma, as stated: "The realization of the Self through yoga."' (23)
'Vaiśvānaraṃ yāti' means 'in the form of fire.' There is no doubt about fire's upward movement, being well-known. 'Sakalkātvādi' – in medicine, 'kalka' refers to a paste (24 2-2). So, being in a paste-like state and surrounded by water is one reason for its upward movement, as the two remaining globules are called 'kalka' after the water is drained. Another reason is to be understood from the term 'kalka' denoting undesirable action, as in 'Tapas is not kalka, nor is study kalka,' and from the Kosha: 'Kalka means impurity, deceit, and abundance of desire.' (24)
Śrī Giridhari's Bālaprabodhinī:
Therefore, since there is a possibility of manifold movement from the root of the palate itself, the seven apertures – two ears, two eyes, two nostrils, and the mouth – which are the paths of the life-force, are closed. Being in such a state, one should direct the life-force towards the space between the eyebrows, the Ājñā chakra in the middle of the forehead. Without depending on the enjoyments described by the words 'Pārameṣṭhyādi,' one should remain in that state for half a muhūrta and then attain the Supreme Self by piercing the crown of the head and abandoning the body and senses. (21)
Now, if one wonders how such complete detachment is possible, (the answer is given): One whose perception is unobstructed and undivided, being the discernment between truth and untruth in the form of knowledge. (21)
Having described the immediate liberation for the desireless, (the text) now explains the gradual liberation for the desirous in ten verses, beginning with 'Yadi.' O king, if one seeks the supreme abode of Brahman, where the eight perfections like animā reside, or if one seeks the aerial vehicles of the Siddhas, which are their place of enjoyment, or if one seeks anywhere in the universe, which is the aggregate of qualities, then at the time of leaving the body, one should not abandon the mind and senses. Instead, along with the mind and senses, one should go for the enjoyment of those respective realms. The word 'ca' implies 'along with the life-force' as well. (22)
Anticipating the question of how the soul has independence, (the text says) 'Yogeśvarāṇām.' The Yogis, by their practice of Yoga, are said to have the ability to go within the three worlds – the heavens, the nether regions, etc. – and beyond, to the higher realms like Maharloka. The performers of action do not attain this ability through their actions. How do (the Yogis) have such ability? (The answer is given): Those whose inner self is the life-force, i.e., the subtle body. One may ask by what means? (The answer is given): 'Vidyā' – mantras, etc., 'tapas' – severe austerities like Chāndrāyaṇa, etc., 'Yoga' – the eightfold Yoga, 'samādhi' – the supreme love born from the vision of the Lord in samādhi; those who practice these (attain that ability). (23)
Thus, having established the ability of the Yogic person along with its causes, (the text) describes the method of movement: 'Vaiśvānaraṃ yāti.' First, having gone through the aerial path as a Vihāyasa (a type of celestial being), one attains the deity Vaiśvānara, the presiding deity of fire. Then, one proceeds to the luminous chakra known as Śiśumāra, which is associated with Lord Hari and will be described in the fifth chapter. One also attains the abodes like the sun, the pole star, etc. One may doubt how movement is possible in the all-pervading sky. (The text) answers: 'Through the Brahma-path,' i.e., the Suṣumnā nāḍī. If it is asked how that (Suṣumnā), being within the body, can lead to the Brahma-loka, (the text) says 'śociṣā,' meaning 'by the luminous (path).' Thus, it extends even outside the body up to the Brahma-loka. One may wonder how that (soul) itself moves through that path. (The text) answers: 'One whose impurities have been removed.' 'Nṛpa' is a form of address to create confidence. (24)
Hindi Anuvāda
Thereafter, blocking the seven apertures - the two eyes, two ears, two nostrils, and the mouth - he should take the breath located in the mūlādhāra up to the ājñā chakra between the eyebrows. If there is no desire to go to any realm, he should retain that breath there for about half an hour with steadfast concentration and merge into the Paramātmā in the sahasrāra. After that, he should pierce through the brahmarandhra and abandon the body, senses, and so on. (21)
O Parīkṣhit! If the yogī wishes to attain the realm of Brahma, acquire the eight siddhis, and roam with the vidyādharas in the sky or wander through any region of the triple-qualitied universe, he should exit the body along with the mind and senses. (22)
The bodies of the yogīs become subtle like air. By the practice of upāsanā, austerities, yoga, and knowledge, the yogīs gain the authority to roam freely within and beyond the three worlds. Such unrestricted wandering cannot be achieved merely through karma. (23)
O Parīkṣhit! When the yogī departs for the realm of Brahma through the luminous path of the suṣhumnā, he first goes to the realm of fire through the celestial path. There, even his remaining impurities are burned away. Thereafter, he reaches the luminous chakra called Śhiśhumāra of the Lord Śhrīhari. (24)
SB 2.2.21-24
