Bhagavad Gita - Chapter 8 - Shloka (Verse) 10

व्याख्या --प्रयाणकाले मनसाचलेन ৷৷. स तं परं पुरुषमुपैति दिव्यम्--यहाँ भक्ति नाम प्रियताका है; क्योंकि उस तत्त्वमें प्रियता (आकर्षण) होनेसे ही मन अचल होता है। वह भक्ति अर्थात् प्रियता स्वयंसे होती है, मन-बुद्धि आदिसे नहीं। अन्तकालमें कवि, पुराण, अनुशासिता आदि विशेषणोंसे (पीछेके श्लोकमें) कहे हुए सगुण-निराकार परमात्मामें भक्तियुक्त मनुष्यका मन स्थिर हो जाना अर्थात् सगुण-निराकार-स्वरूपमें आदरपूर्वक दृढ़ हो जाना ही मनका अचल होना है।पहले प्राणायामके द्वारा प्राणोंको रोकनेका जो अधिकार प्राप्त किया है, उसका नाम 'योगबल' है। उस योगबलके द्वारा दोनों भ्रुवोंके मध्यभागमें स्थित जो द्विदल चक्र है, उसमें स्थित सुषुम्णा नाड़ीमें प्राणोंका,अच्छी तरहसे प्रवेश करके वह (शऱीर छोड़कर दसवें द्वारसे होकर) दिव्य परम पुरुषको प्राप्त हो जाता है।

तथा --, ( जो योगी ) अन्त समय -- मृत्युकालमें भक्ति और योगबलसे युक्त हुआ -- अर्थात् भजनका नाम भक्ति है उससे युक्त हुआ और समाधिजनित संस्कारोंके संग्रहसे उत्पन्न हुई चित्तस्थिरताका नाम योगबल है उससे भी युक्त हुआ चञ्चलतारहित -- अचल मनसे पहले हृदयकमलमें चित्तको स्थिर करके फिर ऊपरकी ओर जानेवाली नाड़ीद्वारा चित्तकी प्रत्येक भूमिको क्रमसे जय करता हुआ भ्रुकुटिके मध्यमें प्राणोंको स्थापन करके भली प्रकार सावधान हुआ ( परमात्मस्वरूपका चिन्तन करता है ) वह ऐसा बुद्धिमान् योगी कविं पुराणम् इत्यादि लक्षणोंवाले उस दिव्य -- चेतनात्मक परम पुरुषको प्राप्त होता है।

"For this reason also"—Remembrance of the Lord is to be practiced because it is fruitful—He states this with "Kincha" (Moreover). When is "excessive effort" in that remembrance expected/solicited? To that He says—"Prayanakale" (At the time of departure).

"How is that remembrance to be done?"—to one looking for the set of instruments/means, He answers—"Manasa" (With the mind). What does he who remembers attain? To that He says—"Sa tam" (He attains Him). Even though there is excessive pain at the time of death, he who has attained the glory of intellect through the grace of prior practice, remembering the Lord "exactly as remembered" (during life), attains Him after the departure of identification with the body; this is the meaning.

The means of remembrance of the Lord is taught by the Shruti "By the mind alone it is to be perceived"—He states this with "Manasa" (With the mind).

Since the mind is fickle, steadiness in God is not established; so how can there be remembrance by it? Anticipating this, He says—"Achalena" (With a motionless/steady mind). Directed towards the remembrance of God by effort, turned away from objects, made motionless by repeated engagement fit for remembrance in Him alone, and therefore devoid of movement—by such a mind; He explains this with "Achalena."

Now He qualifies the one qualified for remembrance—with "Bhaktya" (With devotion). Meaning: He should be remembered with supreme love for the Supreme Lord, being turned away from other objects.

He clarifies the "power of Yoga"—with "Samadhija" etc. "Yoga" is Samadhi—the fixing of the mind on the Supreme alone by restraining its movements towards other objects; its "Bala" (strength) is the accumulation of latent impressions (samskaras) which causes one-pointedness on the object of meditation; by that, there is steadiness in That alone; this is the meaning. He explains the connection indicated by the word "Cha" (and)—with "Tena cha" (And by that).

As to the question "Departing by which nerve (Nadi) does he go?", He says—"Purvam" (First) etc. The mind is naturally occupied with objects; turning it away from them, it must be established with effort in the heart, in the place of the Supreme Self resembling a lotus.

And having controlled the mind there according to the Shruti "Whatever is here in this city of Brahman...", He teaches the duty immediately following that—with "Tata" (Then). Blocking the Ida and Pingala, the southern and northern nerves issued from the heart; leading the Prana residing in the heart (harda-prana) through the "Sushumna" nerve which has the nature of going upwards from the tip of that very heart; making it reach the piece of flesh resembling a teat hanging in the throat (uvula); entering the Prana into the middle of the eyebrows through that path; being heedful (apramadavan); exiting through the Brahmarandhra; he attains the Supreme Person qualified as "Kavim Puranam" etc.—this is the meaning.

"Bhumijayakramena" (By the sequence of conquering the planes/elements)—here, "Jaya" of the five elements like Earth means bringing them under control; the distinctiveness is that the activity of each respective element becomes subject to one's will; "through that"—this is what is said.

He explains "Sa tam" (He attains Him)—with "Sa evam" (He thus).

When is excessive effort expected in that remembrance? He states—"Prayanakale," meaning at the time of the end. "Achalena"—meaning with a one-pointed mind; "he who remembers" that Person—this follows (from the previous context).

Of what kind? "Bhaktya"—endowed with supreme love regarding the Supreme Lord. With the "Sadhi" (power/perfection) of Yoga—meaning with the "strength" consisting of the group of samskaras born of that (Yoga), and which is opposed to the samskaras of "Vyutthana" (emergence/worldly activity).

Thus, first controlling the mind in the lotus of the heart; then through the Sushumna nerve going upwards, by the path instructed by the Guru, by the sequence of "Bhumijaya" (conquest of planes/elements), having entered and established the Prana in the middle of the eyebrows—in the Ajna Chakra; being thoroughly heedful; (exiting) through the Brahmarandhra; endowed with that (strength) characterized by the steadiness of mind born of Samadhi-samskaras; having first controlled the mind in the lotus of the heart, then through the upward-going nerve by the sequence of Bhumijaya, having established the Prana in the middle of the eyebrows, being thoroughly heedful;

he, the knower thus, attains ("Upaiti") that Supreme Person characterized as "Kavim Puranam" etc.

He states the duty specifically to be performed at the time of death by those endowed with the Yoga of "Vayu-jaya" (Conquest of Prana/Breath) etc.—with "Prayanakale" etc. Even for those devoid of Vayu-jaya etc., if they are complete in Knowledge (Jnana), Devotion (Bhakti), and Renunciation (Vairagya), Liberation indeed occurs. But for those endowed with that (Yoga), even if they are slightly incomplete in Knowledge etc., being skillful, it happens somehow by the strength of that (Yoga)—this is the distinction.

And it is stated in the Bhagavata [3.5.45-46]: "O Lord, those whose devotion is grown strong by drinking the nectar of Your stories and whose minds are pure, having attained Knowledge which has Renunciation as its essence, easily (anjasa) attain Your Vaikuntha abode (akuntha-dhishnya). While others (Yogis), conquering the mighty Prakriti by the strength of the Yoga of Self-Samadhi, O Person, enter You alone as steady ones; but for them there is toil, not so for those engaged in Your service." And in the Mokshadharma: "Those people who are habituated to That... having taken refuge in single-mindedness; this is greater than them—that they enter that Effulgence."

And in the Vyasa-Yoga: "Liberation happens for those complete in Renunciation, Knowledge, and Devotion. However, by rule (niyamena), it happens for Yogis endowed with Ira-jaya (Conquest of Breath) etc. But due to the mind being under control, the Eternal (Moksha) is attained even slightly earlier (or easily) [by the devotees].

He states the fruit of worship—with "Prayana..." (At the time of departure). At the time of departure, with a "Mind" that is "Achala"—motionless, devoid of other modifications; with "Bhakti"—with the attitude that Lord Vasudeva is to be worshipped; "Yuktah"—endowed with the "Strength of Yoga"; "Yoga" means the restraint of the activities of the mind, prana, and senses—meaning, bringing them under control in the lotus of the heart. Endowed with the strength of that very Yoga; by the sequence of "Bhumika-jaya" (conquest of the planes/chakras)—having previously circulated the breath (pavana) in the ascending and descending order through the places from Muladhara to Brahmarandhra—at the time of the end, "Aveshya"—having entered/fixed the Prana in the middle of the eyebrows, in the Ajna Chakra, having properly placed it through the Sushumna nerve after raising it from the Muladhara.

The purpose of fixing (the Prana) is indeed the contemplation of the Divine Person preceded by the forgetting of other things. And that (contemplation) does not happen in the state when the mind attains swoon/unconsciousness as the air is raised above the middle of the eyebrows; therefore, the "final thought" (antya-pratyaya) is to be accomplished right there (at the eyebrow center). Then, the stages of the Path of Light (Archiradi), the "Non-human Person" (Amanava Purusha) who leads to the specific place, and the "Destination" (Prapya-sthana)—remembrance of these must be done at that very time.

The mind, infused with the latent impression (vasana) of that, when the Prana is thrown up through the upper nerve from the middle of the eyebrows by the Yogi—breaking through the skull of the cosmic egg (Brahmanda-kharpara) like a released arrow—having become active (labdha-vritti), due to the strength of past impressions and the greatness of Yoga, endowed with a divine adjunct, being worshipped by the deities of the stages like Archis (Light), being carried to higher and higher places, meeting the Non-human Person, and being led by him to the desired place—sees itself. This very thing is stated as "Having properly fixed the Prana in the middle of the eyebrows."

Having done thus, the Yogi "Upaiti"—attains the proximity of—the "Supreme Person" characterized as "Kavim Puranam" etc., who is named "Hiranyagarbha," the progenitor of all created beings, and who is propounded by words like Narayana. The meaning is that he attains His world.

In the view of the followers of the Vedas, unlike the Pauranikas, there is no conception of the worlds of Brahma, Vishnu, and Rudra being one above the other; what then? They are all included within the Satyaloka named "Hiranyagarbha-loka." It is clear in the Brihadaranyaka Upanishad and its commentary that the "highest result" (urjiti) of action combined with worship (sopasana-karma) is the "Supreme" (Para) attainment of Hiranyagarbha.

"Kavim"—Omniscient; "Puranam"—Ancient; "Anushasitaram"—The Ruler of the universe; "Anoh aniyamsam"—Subtler even than the Jiva (individual soul); "Sarvasya dhataram"—Creator of all; "Achintyarupam"—Whose essential nature is distinct (vijatiya) from all other things; "Adityavarnam"—"Tamasah parastat," meaning possessing a non-material (aprakrita) Divine Form unique to Himself; — Him, who is such. With the "strength of Yoga associated with Devotion" practiced day after day; with a mind made "unshakable" (achala) due to "firmly established impressions" (arudha-samskara); "Prayanakale" (at the time of departure), "Aveshya"—having fully fixed—the life-force (Prana) in the middle of the eyebrows; he who "Anusmaret"—remembers/meditates on—that Divine Person there in the middle of the eyebrows; he "Upaiti"—attains—Him alone; meaning he attains "Tad-bhava" (His state), i.e., he becomes possessed of opulence equal to His (tat-samana-aishvarya).

Now, He states the mode of remembrance for those seeking Kaivalya (Liberation/Isolation of Self)—

He who stands piercing through Prakriti along with its manifestations—he who remembers such a Person at the time of the end, endowed with devotion, with a motionless mind—devoid of distraction.

The cause for the motionlessness of the mind is—"Yogabalena" (by the strength of Yoga), having properly entered/fixed the Prana in the middle of the eyebrows through the path of the Sushumna.

He attains that "Supreme Person"—of the nature of the Supreme Self, "Divyam," i.e., effulgent.

"Krantadarshi" (One who sees beyond/Seer) is called "Kavi"; but here, since the word "Kavi" applies to Ishvara, it denotes "Omniscience"—with this intention, he says "Sarvajnam" (Omniscient). By the word "Purana," beginninglessness is intended—so he says "Puratanam" (Ancient). The root 'shas' with the prefix 'anu' generally means "instructing with discrimination"; but to refute the idea that it means only that much here, he says "Vishvasya Prashasitaram" (Ruler of the Universe). The purport is that for the Existent Lord, "Instruction" (anushasana) is indeed "Commanding" (ajnapana). Anticipating the question "Ruler of whom?", one should draw the word "Sarvasya" (of all) from the phrase "Sarvasya Dhataram"; or, since there is no specific limitation, it applies to "all objects"—with this intention, he says "Vishvasya" (Of the universe). (As in the Shruti:) "Under the mighty rule of this Imperishable, O Gargi, sun and moon are held in their positions" [Brihadaranyaka Up. 3.8.9].

Some might think that the nature of Ishvara possessed of such light is impossible according to "commonly seen" logic (samanyato-drishta tarka); to refute that is the purpose of the word "Achintyarupam"—with this intention he says "Sakaletara-vijatiya-svarupam" (Whose nature is distinct/dissimilar from all other things). Since the association with "Color" (Varna) cannot occur in the essential nature (if formless), he explains that association through a "Distinct Form" (Vilakshana Vigraha) established by scriptural proof—with "Aprakrita" (Non-material...). In Shrutis like "By whose brilliance the sun burns," "Using whose light the sun shines," "The gods call Him the Light of lights"—the association with unsurpassed brilliance is established. The scriptural fragment "Adityavarnam tamasah parastat" is inserted here. This implies other Shrutis like "Darkness existed," "From darkness the One was born by His greatness," "When there was darkness," etc. By this, the word "Tamas" intends the "Substance Tamas" (Primal Matter) which is the cause of all. From "Tamasah parastat" (Beyond Tamas), the implied meaning is "Non-materiality" (Aprakritatva); and from that, His not being subject to Karma, His eternity, and faultlessness etc. are indicated.

And the verse from Manu [12.122] reflects the shadow of this verse: "One should know that Supreme Person, the Ruler of all, subtler than the subtle... of golden radiance (rukmabham)...". The designation "Golden-colored," "Gold-radiant" etc. is used because He appears beneficial and delightful to the favorable (devotees). The expression "Sun-colored" (Adityavarna) is used with the intention of His being difficult to look at and having excessive brilliance for the unfavorable. He will say later "Of a thousand suns in the sky" [11.12]. By this, the view stated by others (Shankara)—that "Aditya" refers to the light of eternal consciousness and "Tamas" refers to ignorance—is refuted (since a specific Divine Form is established here).

He shows the syntax of the two verses (8.9 and 8.10)—with "Tam evambhutam" etc. Regarding "Bhaktya yukto yogabalena" (Endowed with devotion, by the strength of yoga)—since these are mentioned separately (in the verse), it might appear to have a separate meaning like "strength of breath-control" etc. as stated by others; to refute that and show a "specific unified meaning," he says (in the Bhashya)—"Bhaktiyukvayogabalena" (By the strength of Yoga united with devotion). This is the cause for the "immobility of the mind"; and the intermediate operation of that is intended by the word "Yukta" (synonym for Yoga/Skill)—so he says "Arudha-samskarataya" (Due to the impressions being firmly established). regarding "Aveshya" (Having entered/fixed)—it implies the "steady fixing" stated in Yoga treatises—so he says "Samsthapya" (Having established well). Here, the place for the meditation on the Purusha is also the "middle of the eyebrows"—because no other place is mentioned and it is established by instruction in other Yoga contexts—considering this, he says "Tatra bhrumadhye" (There, in the middle of the eyebrows).

The syntax is "He attains That... Divine Person." Since the emphasis (evakara) was seen in "Tam tam evaiti" [8.6], here too in "Sa tam param purusham," the word "Tam" implies the exclusion of others—with this intention he says "Sa tam eva upaiti" (He attains Him alone). He shows that the mode (of liberation) commenced in "Yah prayati sa madbhavam yati" [8.5] is what is intended here—with "Tadbhavam yati" (He attains His state). The idea is that the statement here is "predominantly about the state/nature" (bhava-pradhana). There, he dispels the delusion of "absolute identity" (tadatmya) etc.—with "Tatsaman-aishvaryo bhavatityarthah" (Meaning: he becomes possessed of opulence equal to His). To exclude "Attainment of absolute equality" (Parama-samya-apatti - in essence), the term "Equal Opulence" (Samana-aishvarya) is used. The result implied is: The qualities like Omniscience etc. mentioned by "Kavim" etc. are stated as objects of contemplation for the purpose of "His bestowing opulence," not for the purpose of "being attained" (as one's own traits in identity). Thus, it should be understood that the Form specified as "to be remembered at the final time" is the same as what was stated earlier as "to be meditated upon" (throughout life). Similarly in the subsequent verses.

इस श्लोक का केवल वाच्यार्थ लेकर प्रायः इसे विपरीत रूप से समझा जाता हैं जो कि वास्तव में इसका तात्पर्य नहीं है।गीता में प्रस्तुत प्रकरण का विषय है एकाग्र चित्त से परम पुरुष का ध्यान। अतः प्रयाणकाल से अभिप्राय अहंकार की मृत्यु के क्षण से समझना चाहिए। ध्यान साधना के द्वारा जब सजग रहकर शरीर मन और बुद्धि से हुए तादात्म्य को पूर्णतया निवृत्त किया जाता है तब साधक आन्तरिक शान्ति के स्थिर क्षण का अनुभव करता है। उस समय निश्चल मन से इस श्लोक में उपदिष्ट साधना का उसे पालन करना चाहिए।यहाँ भक्ति शब्द से सामान्य संसारी जनों की व्यापारिक पद्धति की भक्ति नहीं समझनी चाहिए। ईश्वर के लिए वह परम प्रेम जिसमें न किसी प्रकार की कामना है और न अपेक्षा जो प्रेम केवल प्रेम के लिए ही है भक्ति कहलाता है। प्रेम का अर्थ है अपने प्रियतम से वह तादात्म्य जिसमें प्रियतम के सुख और दुःख अपने स्वयं के ही सुखदुःख अनुभव होते हैं। संक्षेप में प्रेमी और प्रेमिका भक्त और ईश्वर परस्पर एकरूप हो जाते हैं। इसलिए श्री शंकराचार्य भक्ति का लक्षण बताते हैं स्वस्वरूपानुसन्धान भक्ति कहलाती है अर्थात् जीव का अपने सत्यस्वरूप के साथ एकत्व भक्ति है।प्रस्तुत श्लोक के सन्दर्भ में साधक को दी गई सबसे महत्व की सूचना यह है कि उसका ध्यानाभ्यास आत्मा के साथ एकरूप होने की तत्परता से युक्त हो। आत्मा का स्वरूप पूर्व श्लोक में विस्तार से बताया जा चुका है। आन्तरिक शान्ति के समय जब अहंकार की मृत्यु होती है तब साधक को आत्मस्वरूप में स्थित होकर रहना चाहिए।योगबलेन इस शब्द से किसी गुप्त रहस्यमयी कुण्डलिनी शक्ति के विषय में हम नहीं कह रहे हैं जिसके विषय में गुप्तता रखी जाती है और ईश्वर के भक्तों को भी सामान्यतः उसका रहस्य प्रकट नहीं किया जाता। योगबल से तात्पर्य साधक के उस बल से है जो उसे दीर्घकाल तक नियमित रूप से ध्यानाभ्यास करने के फलस्वरूप प्राप्त होता है। यह वह आन्तरिक शक्ति है जो मन के विषयों से तथा तज्जनित विक्षेपों से निवृत्त होने पर और बुद्धि के परम सत्य में स्थिर होने से प्राप्त होती है और निरन्तर समृद्ध होती जाती है।अल्पकाल में ही साधक अपने में ही मानसिक सन्तुलन रूपी सम्पत्ति और एक अवर्णनीय कार्यकुशलता को पाता है जिनकी सहायता से पूर्ण तत्परता के साथ ध्यान में वह एक चित्त हो जाता है। ध्यानाभ्यास में रत योगी के सम्पूर्ण प्राण उसके ध्यानबिन्दु में केन्द्रित हो जाते हैं जैसे यहाँ कहा गया है कि भ्रकुटी के मध्य में। यह भाग स्थिर विचार का स्थान माना जाता है।वेदान्त में प्राण से तात्पर्य केवल वायु से न होकर शरीर के विभिन्न अंगों में विभिन्न रूप से व्यक्त हो रही जीवनशक्ति से है। इस जीवनशक्ति (प्राण) का पाँच कार्यों के अनुसार पाँच विभागों में वर्गीकरण किया गया है जैसे प्राण विषय ग्रहण की क्रिया अपान मल विसर्जन व्यान सम्पूर्ण शरीर में रक्त आदि प्रवाहित करना समान पाचन क्रिया और उदान जिसके कारण हममें वह क्षमता होती है कि वर्तमान से परे भी ज्ञान को हम समझ सकें। इनके द्वारा हमारी बहुत सी शक्ति बिखर जाती है जो ध्यानाभ्यास के समय एक स्थान पर कुछ समय के लिए केन्द्रित हो जाती है। ध्यानमार्ग पर चलने वाले साधक के लिए तीव्र गति से की जाने वाली किसी शारीरिक साधना की आवश्यकता नहीं होती।ऐसे गहन ध्यान के क्षण में जिस साधक का मन पूर्णतया शान्त और निश्चल हो जाता है योगबल से प्राण भ्रकुटी के मध्य स्थित हो जाते हैं और जो परम श्रद्धा एवं उत्साह के साथ ध्येय आत्मतत्त्व के साथ एक रूप हो जाता है वह साधक उस परम दिव्य पुरुष को प्राप्त होता है।ओंकार पर किये जाने वाले ध्यान की प्रस्तावना के रूप में अगला श्लोक है --

"Kavim" etc. "Prayana" (At the time of departure) etc. "Evam anusmaret" (Thus he should remember) etc.

"Aditya" etc. The quality of being "Sun-colored" is [not] a delimiter (limitation) of the Vasudeva-Principle. The intention is that the comparison with the Sun (Ravitva) is given because He transcends the darkness (tamas) of delusion (moha) consisting of confusion regarding the construction of forms (akriti-kalpana) etc.

"Between the eyebrows" is as before (explained previously).

To refute the perception that everything stated in the subsequent verse is common to all those wishing to depart upwards, he says—'Vayujaya' (Conquest of breath) etc. Aspirants are of two kinds: those for whom Devotion etc. are predominant, and those for whom conquest of breath etc. are predominant; therefore the qualification 'Visheshatah' (Specifically). By this, he states the commonality of Devotion etc.

(Objection) 'But since the connection is "He who remembers... he attains that Supreme Person" (8.9-10), how is it said that one sentence has different subjects?' It is said—Even in one sentence, 'By the power of Yoga alone' and 'Making the Prana enter between the eyebrows'—this much alone is propounded here as not being the subject for all.

Just as in 'Rising in the morning... one should not speak excessively' etc., something is common and something is uncommon. 'Whence is its uncommon-ness imagined?'—To this he says—'Vayujaya' etc. Therefore that is not common to all—is the remainder.

'Then what is the distinction of the others (Yogis) due to which they undergo the extra trouble of conquering breath etc.?'—To this he says—'Tadvatam tu' (But of those possessing that). Meaning, of those skilled in conquering breath etc. 'Somehow little' (trouble/time?)—is the meaning. 'And somewhat quickly'—should also be grasped.

Here he states the proofs—'Uktam' (It is said). 'Yatha'—real knowledge/awakening. 'Dhishnyam'—abode. 'Indriyam'—(Master of senses?) they indeed enter You, but not 'Anjasa' (directly/easily) like them. 'Tadbhavitah'—scented/steeped by that Lord. This is the fruit characterized as Liberation. 'Tejas'—named Narayana. 'Irah'—wind. 'Dhruvam'—Brahman is attained by them.

When is excessive effort in that remembrance expected? He answers—

"Prayanakale"—at the time of departure, the end time. "Achalena"—with a one-pointed mind; "he who remembers that Person"—this continues (from previous verse).

Of what kind? "Bhaktya"—endowed with supreme love regarding the Supreme Lord. And endowed with "the strength of Yoga"—of Samadhi; meaning with the collection of latent impressions (samskaras) generated by that, which opposes the impressions of the waking/worldly state (vyutthana).

Thus, first controlling [the mind] in the lotus of the heart; then through the upward-going Sushumna nerve; by the path instructed by the Guru; by the sequence of conquering the planes (bhumis); "having entered" and established "the Prana in the middle of the eyebrows"—in the Ajna Chakra; being thoroughly heedful; exiting through the Brahmarandhra—he, such a worshipper, "attains" (upaiti) that Supreme Person characterized as "Kavim Puranam Anushasitaram" etc., who is "Divine" (Divyam), i.e., of the nature of illumination.

"Prayanakale"—at the time of the end. "Manasa"—with a steady mind, and again with a mind devoid of all desires. "Yogabalena eva"—by the very strength of the feeling of union/connection (samyogatmakabhava). "Bhruvormadhye"—in the place of fortune (bhagya-sthane); "santam"—existing there; "yo'anusmaret"—who remembers; meaning who remembers with the manifest knowledge of his own goal (svartha) following the remembrance initiated by the Lord.

He, having entered the Prana in that very place, properly through the attainment of the nature consisting of Bhava (spiritual sentiment), "Upaiti"—attains proximity with servitude (dasyena) to—the Supreme Person, Purushottama, the "Divine"—i.e., the Playful One (Kridatmakam).

"Prayanakale"—at the time of death. "Manasa achalena"—with a mind devoid of movement. "Bhaktya yuktah"—Bhakti is worship; endowed with that. "Yogabalena chaiva"—The strength of Yoga is Yogabala, characterized by the steadiness of mind generated by the accumulation of latent impressions (samskaras) born of Samadhi; endowed with that also—this is the meaning.

First controlling the mind in the lotus of the heart; then through the upward-going nerve; by the sequence of conquering the planes (bhumis); "having entered" and established "the Prana in the middle of the eyebrows"; being thoroughly heedful. He, the Yogi who knows thus, "attains"—reaches—that Supreme Person—higher than the high—characterized as "Kavim Puranam" etc., who is "Divine"—of the nature of illumination.

Again, the Lord mentions the Brahman who is sought to be attained by the means to be described, who is the object qualified by attributes like "spoken of by the Knowers of the Veda," etc.

He states the mode of meditation and the time—with "Prayanakale" (At the time of departure).

With "Bhruvormadhye pranam aveshya" (Having entered the Prana in the middle of the eyebrows).

He "attains" (upaiti) that Supreme Person; meaning, being of similar form to Him (tat-samakarah), he attains the state of proximity (samipya-rupa).

प्रयाणकाले at the time of death? मनसा with mind? अचलेन unshaken? भक्त्या with devotion? युक्तः joined? योगबलेन by the power of Yoga? च and? एव only? भ्रुवोः of the two eyrows? मध्ये in the middle? प्राणम् Prana (breath)? आवेश्य having placed? सम्यक् thoroughly? सः he? तम् that? परम् Supreme? पुरुषम् Purusha? उपैति reaches? दिव्यम् resplendent.Commentary The Yogi gets immense inner strength and power of concentration. His mind becomes ite steady through constant practice of concentration and meditation. He practises concentration first on the lower Chakras? viz.? Muladhara? Svadhishthana and Manipura. He then concentrates on the lotus of the heart (Anahata Chakra). Then he takes the lifreath (Prana) through the Sushumna and fixes it in the middle of the two eyrows. He eventually attains the resplendent Supreme Purusha (Person) by the above Yogic practice.This is possible for one who has devoted his whole life to the practice of Yoga.

Prayana-kale, at the time of death; after first brining the mind under control in the lotus of the heart, and then lifting up the vital force-through the nerve going upward-by gradually gaining control over (the rudiments of nature such as) earth etc. [Space, air, fire, water and earth.] and after that, samyak, avesya, having fully fixed; pranam, the Prana (vital force); madhye, between; the bhruvoh, eye-brows, without losing attention; acalena manasa, with an unwavering mind; he, the yogi possessed of such wisdom, yuktah, imbued; bhaktya, with devotion, deep love; ca eva, as also; yoga-balena, [Yoga means spiritual absorption, the fixing of the mind on Reality alone, to the exclusion of any other object.] with the strength of concentration-i.e; imbued with that (strength) also, consisting in steadfastness of the mind arising from accumulation of impressions resulting from spiritual absorption; upaiti, reaches; tam, that; div yam, resplendent; param, supreme; purusam, Person, described as 'the Omniscient, the Ancient,' etc.
The Lord again speaks of Brahman which is sought to be attained by the process going to be stated, and which is described through such characteristics as, 'What is declared by the knowers of the Vedas,'etc.:

He who focusses his life-breath between the eyrows at the time of death with a mind rendered unswerving through its purification achieved by the strength of Yoga conjoined with Bhakti practised day after day; and he who contemplates on the 'Kavi' i.e., the Omniscient, the 'Primeval', i.e., who existed always, 'the Ruler,' i.e., who governs the universe, 'who is subtler than the subtle,' i.e., who is subtler than the individual self, 'who is the Dhata' of all, i.e., the creator of all, 'whose nature is inconceivable,' i.e., whose nature is other than everything else, 'who is sun-coloured and beyond darkness,' i.e., who possesses a divine form peculiar to Himself - he who concentrates on Him, the Divine Person described above, between the eyrows, attains Him alone. He attains His state and comes to have power and glory similar to His. Such is the meaning.
Then He describes the mode of meditation to be adopted by the seeker of Kaivalya or the Jijnasu (i.e., of one who seeks to know his own self or Atman in contrast to one whose object is God-realisation).