SB 2.2.21-24

 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 2.2.17-20

 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 2.2.13-16

 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 2.2.9-12

 Text 9: His mouth expresses His happiness. His eyes spread like the petals of a lotus, and His garments, yellowish like the saffron of a kadamba flower, are bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing headdress and earrings.

Text 10: His lotus feet are placed over the whorls of the lotuslike hearts of great mystics. On His chest is the Kaustubha jewel, engraved with a beautiful calf, and there are other jewels on His shoulders. His complete torso is garlanded with fresh flowers.

Text 11: He is well decorated with an ornamental wreath about His waist and rings studded with valuable jewels on His fingers. His leglets, His bangles, His oiled hair, curling with a bluish tint, and His beautiful smiling face are all very pleasing.

Text 12: The Lord’s magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.

Shrīdharasvāmi Kṛtā Bhāvārthadīpikā Vyākhyā

His eyes are like the elongated petals of a fully blossomed lotus. His stamens are like the fresh filaments of the kadamba flower. Resplendent gems adorn his limbs, made of pure gold. Brilliant gems form his crown and earrings. (9) The fully opened lotus is the abode of his cheeks, and the yogis have established their feet on its petals. The goddess Lakshmi is indeed his mark. The suffix 'na' is derived from the roots pāma and others, denoting possession. The Kaustubha gem adorns his chest, and the effulgent Lakshmi, with her beauty, pervades the forest-like garland he wears. (10) His smiling face, graced with beautiful tresses, is charming. (11) His laughter is noble and free from sadness. His glances, accompanied by arched eyebrows, convey abundant grace, dispelling the anxiety arising in the mind. This continues as long as the mind remains steady. (12)

Śrīvaṃśīdhara's Bhāvārthadīpikā Prakāśavyākhyā:

The great gems refer to rubies and others. (9) The mention of yogis implies that one should also meditate on the devotees of the Lord, who are themselves yogis. The reference to Lakshmi on the left chest means the line of Lakshmi. The Kaustubha gem is accompanied by a golden thread. (10) Priceless, of great value. (11) The meaning is: one should gaze upon him as long as the mind remains steady through meditation. (12)

Śrī Rādhāramaṇadāsa Gosvāmī's Dīpanī Vyākhyā:

The suffix 'na' – According to the rule 'śanelac' (Pāṇini 5.2.100), the suffix 'na' is added to the roots such as 'loma,' 'pāma,' and 'piccha,' denoting possession. (10-18)

Śrī Vīrārāghava's Vyākhyā:

The poet describes that very person with a cheerful face, signifying grace and benevolence. His eyes are like the elongated petals of a fully blossomed lotus. His garment is like the fresh filaments of the kadamba flower. Brilliant gems adorn his necklace and ornaments. Resplendent gems form his crown and earrings. (9) The fully opened lotus is his heart-lotus. Its petals are the abode of the yogis, who have established their feet upon it through meditation. The goddess Lakshmi herself is his mark. The suffix 'na' is derived from the roots like pāma, denoting possession, as he is the possessor of that form. The Kaustubha gem adorns his chest region. The effulgent Lakshmi, with her beauty, pervades the forest-like garland he wears. (10) Adorned with a girdle, armlets, finger-rings, and other ornaments of great value, his smiling face is graced with beautiful tresses that are glossy and curled. (11) His laughter is noble and free from sadness. His glances, accompanied by arched eyebrows, convey abundant grace. Through them, he gazes upon the anxiety-ridden, or the quality of being anxiety-ridden is described. For how long should one meditate on such a Lord? As long as the mind remains steady through meditation on his entire form. (12)

Śrī Vijayādhvajatīrtha's Padaratāvalīvyākhyā:

In four verses, he describes him with a cheerful face and so on. His eyes are like the elongated, reddish-pink petals of a lotus. His garment is like the fresh filaments of the kadamba tree, which is dearer to Krishna. Brilliant gems adorn his necklace made of pure gold and other ornaments. Resplendent gems form his crown and earrings. (9) The fully opened lotus is his heart's desire. The yogis like Sanaka have established their feet upon its petals. The goddess Lakshmi herself is his mark on the chest. The Kaustubha gem, born from the ocean, adorns his chest region. The youthful Lakshmi, with her fresh petals (beauty), is his. (10) Adorned with a girdle, finger-rings, and ornaments of great value, his smiling face is graced with beautiful tresses that are glossy, curled, and blue-black. (11) His laughter and glances, arising from his playful and noble nature, convey abundant grace through the arching of his eyebrows and their movement. Through them, he gazes upon the anxiety-ridden, or the state of being anxiety-ridden is described. For how long should one meditate? As long as the mind remains steady through meditation on his entire form. (12)

Śrī Viśvanātha Cakravartin's Sārārthadarśinī Vyākhyā:

Maharatnāni (great gems) refers to rubies and the like. (9) Unnidram (fully blossomed) is the lotus of his heart. Karnikairvālayaḥ (the abode of the petals) refers to that place. The yogeśvarās (masters of yoga) have established their feet (meditation) upon its petals. This implies that one should meditate even on those yogeśvarās, who are his devotees. Śrīlakṣmaṇam (having Śrī Lakṣmī as his mark) means that the line of Śrī (Lakṣmī) is on his left chest. The affix 'na' is derived from roots like pāma, denoting possession. The Kaustubha gem adorns the golden thread upon his chest region. Ācitam (pervaded) by her, the resplendent Lakṣmī. (10) Vibhūṣitam (adorned) with a girdle, finger-rings, and other ornaments of great value. Snigdhatvādiviśiṣṭaiḥ (glossy and other qualities) are the curled, waved, blue-black tresses. Virocamāne (shining) on his face is the smile, which is manoharam (beautiful). (11) Adīnam (noble) and atimadhuryyam (extremely sweet) is the playful laughter. Such is the glance accompanied by ullasadbhrūbhaṅgaiḥ (arching eyebrows). Through them, bhūryanugrahah (abundant grace) is conveyed by him. Cintāmayam (full of anxiety) arises from meditation. (12)

Śrī Śukadevakṛta Siddhāntapradīpaḥ:

His face is prasannam (cheerful), giving joy to the meditators. His eyes are like the elongated petals of a lotus. His garment is like the fresh filaments of the kadamba flower. Brilliant gems adorn his golden ornaments. Resplendent gems form his crown and earrings. (9) The fully blossomed lotus of his heart is the abode of the petals. The yogeśvarās have established their feet (meditation) upon its petals. The mark of Śrī (Lakṣmī) is present in him, hence he is Śrīlakṣmaṇaḥ. The affix 'na' is derived from roots like pāma, denoting possession, as he possesses that form. The Kaustubha gem adorns his chest region. The resplendent Lakṣmī, with her beauty, pervades him entirely. (10) Adorned with a girdle, finger-rings, and other ornaments, his face shines with glossy, waved, blue-black tresses, and his smile is beautiful. (11) His glance is accompanied by noble and playful laughter. Through the arching and movement of his eyebrows, abundant grace is conveyed by him. Cintāmayam (full of anxiety) arises from meditation on him, the indwelling Lord. One should meditate on him as long as the mind remains steady through meditation. (12)

Śrī Vallabhācāryakṛtā Subodhinī Vyākhyā:

Kiñca (Moreover), prasannavaktram (his face is cheerful) for granting wishes to devotees. His eyes are like elongated lotus petals. His garment is like the filaments of a kadamba flower, partially reddish-yellow with pearl-like dots in a line. His sacred thread is like a golden staff adorned with pearls, representing the fulfilled Vedas with the remaining life-principle. Such is the Lord's yellow attire. Mahāratnāni (great gems) lasanti (shine) on his golden ornaments. Aṅgadam refers to arm ornaments. Mahāratnāni (great gems) sphuṛanti (shine) on his crown and earrings. (9)

Unnidre (fully blossomed) is the lotus of his heart. Karṇikā (petal) is the abode where the sun, moon, air, and fire reside. The yogeśvarās have established their meditation (pādapallavam) there. The mark of Śrī (Lakṣmī) is present in him. The Kaustubha gem adorns his chest region. The ever-blossoming Lakṣmī, whose beauty ācitam (pervades) him. (10)

Adorned with a girdle (mekhālā) like a waist-thread, precious finger-rings, and other priceless gems. A single anklet represents royal glory. Adiśabdena (the term 'ādi') implies bracelets and other ornaments. Snigdhāś ca te amalāś ca (They are glossy and pure). Kuñcitā nīlāḥ kuntalāḥ (Curled blue tresses). His face virocamānam (shines) with them, and his smile tena (through that) is beautiful. (11)

Adīnam (noble) is his playful laughter, without hesitation even while granting all wishes to supplicants. His glance is accompanied by that playful laughter. The movement of his arched eyebrows conveys abundant grace. One should meditate on such a manifestation of the Supreme Lord as long as the mind remains steady through meditation. (12)

Śrī Giridharakṛtā Vālaprabodhiṛnī:

His face is prasannam (cheerful), expressing grace. Like a lotus, his eyes are āyate dīrghe (elongated). His garment is like the filaments of the kadamba flower. Mahāratnāni (great gems) lasanti (shine) on his golden ornaments. Mahāratnāni (great gems) sphuṛanti (shine), forming his crown and earrings. (9)

Unnidram (fully blossomed) is the lotus of his heart. Karṇikairvālayaḥ (the abode of the petals) is where the yogeśvarās have established their meditation (pādapallavam). Śrī Lakṣmī herself is the mark (lakṣma) present in him, hence Śrīlakṣmaṇaḥ, with Lakṣmī's line on his left chest. The Kaustubha gem adorns his chest region. Here, kandharā refers to the region near the chest. The resplendent Lakṣmī, whose beauty ācitam (pervades) him. (10)

Adorned with a girdle (mekhālā), priceless finger-rings, anklets, bracelets, and other ornaments. Ādipadena (the term 'ādi') includes bracelets and other hand ornaments. Snigdhāni amalāni kuñcitāni nīlāni ca (Glossy, pure, curled, and blue) are the tresses. His face virocamāne (shines) with them, and his smile tena (through that) is beautiful. (11)

Adīnam (noble) is his playful laughter, indicating the grant of all human goals. His glance is accompanied by that playful laughter. The movement of his arched eyebrows conveys abundant grace. One should meditate on this manifestation of the Lord until the mind becomes steady through meditation. (12)

Hindi Anuvāda

Their face radiates joy. They have eyes as large and tender as lotus flowers. They wear a yellow garment the color of saffron. On their arms, they adorn beautiful golden armlets studded with precious gems. On their head is a magnificent crown, and in their ears are earrings with sparkling precious stones. (9)

Their lotus feet grace the blossoming lotuses of yogis' hearts. On their heart is a golden line, the "Shrivatsa" mark. The Kaustubha gem hangs around their neck. Their broad chest is adorned with a never-fading garland of forest flowers. (10)

They wear a sacred thread around their waist, precious rings on their fingers, anklets on their feet, and bracelets on their hands. Their hair locks are smooth, pure, dusky, and bluish in color. Their lotus face gently blooms with a smile. (11)

Through their playful, open laughter and their merciful glances, they shower endless grace upon their devotees. Until one's mind becomes steadfast through this contemplation, one should continually strive to behold this divine form. (12)