Bhagavad Gita - Chapter 8 - Shloka (Verse) 9

व्याख्या--'कविम्'-- सम्पूर्ण प्राणियोंको और उनके सम्पूर्ण शुभाशुभ कर्मोंको जाननेवाले होनेसे उन परमात्माका नाम 'कवि' अर्थात् सर्वज्ञ है।

किन लक्षणोंसे युक्त परम पुरुषको ( योगी ) प्राप्त होता है इसपर कहते हैं --, जो पुरुष भूत भविष्यत् और वर्तमानको जाननेवाले -- सर्वज्ञ पुरातन सम्पूर्ण संसारके शासक और अणुसे भी अणु यानी सूक्ष्मसे भी सूक्ष्मतर परमात्माका जो भी सम्पूर्ण कर्मफलका विधायक अर्थात् विचित्ररूपसे विभाग करके सब प्राणियोंको उनके कर्मोंका फल देनेवाला है तथा अचिन्त्यस्वरूप अर्थात् जिसका स्वरूप नियत और विद्यमान होते हुए भी किसीके द्वारा चिन्तन न किया जा सके ऐसा है एवं सूर्यके समान वर्णवाला अर्थात् सूर्यके समान नित्य चेतनप्रकाशमय वर्णवाला है और अज्ञानरूप मोहमय अन्धकारसे सर्वथा अतीत है उसका बारम्बार स्मरण करता है। ( वह ) उसका स्मरण करता हुआ उसीको प्राप्त होता है इस प्रकार पूर्वश्लोकसे सम्बन्ध है।

The connection is with "Contemplating the Person" (from the previous verse). By the word "cha" (and), "through which artery departing" is drawn in. Here, he shows the attributes of the Person to be attained through meditation—with "Uchyate" (It is stated).

"Krantadarshitvam" (Seership) means the nature of seeing all objects including the past etc. without remainder. He states the meaning derived from that—"Sarvajnam" (Omniscient). "Chirantanam" (Ancient) means the beginningless ("Anadi") cause of all that has a beginning. "Sukshmam" (Subtle) means subtler than Akasha (ether) etc., because It is their material cause.

The construction is: "He who contemplates on the described (Person)... contemplating Him alone, he attains..."—thus the connection is with the previous (verse). [Objection:] "But only for one belonging to a specific caste etc. is the described contemplation fruitful, not for people like us?" Anticipating this, he says—"Yah kashchit" (Whosoever).

Based on the maxim "The fruit is from the conviction/worship (mata)," he says—"Sarvasya" (Of all/everyone). Relying on the Shruti "This is immeasurable, constant," he says—"Achintyarupam" (Of unthinkable form). For the Supreme has no form etc. in reality, according to the maxim "Indeed formless only..."; therefore, even a conceived form cannot be fully thought of by people like us; hence he says—"Nasya" (Not its...).

Established "before" and "above" (beyond) the root cause Ignorance and its effects; in reality untouched by Knowledge (Ignorance?) and its effects—this he states with "Tamasah" (From darkness).

"Thinking of what kind of specific Person does one attain (Him)?" To this He says. "Kavim"—the Seer of the beyond (Krantadarshi); therefore Omniscient due to knowledge of past etc. objects. "Puranam"—Ancient, due to being beginningless as the cause of all effects and causes. "Anushasitaram"—the Ruler in the form of the Inner Controller. "Anoraniyamsam"—subtler than the atom, than the subtle Akasha etc. even; extremely subtle. He who meditates (on such a Person), "he thinking of Him alone attains Him"—this is the connection with the previous (verse).

"Yah" (Who)—the meaning of this is "Yah kashchit" (Whosoever). By this, the doubt that "Only for one of specific caste etc. the stated meditation is fruitful, not for whosoever like us etc." is refuted. "Sarvasya"—of the entire group of actions and fruits—"Dhataram"—the Ordainer, the Giver who allots diversely to living beings.

For He is the Overseer of all; ordaining the creation, maintenance, and dissolution of the world—which is characterized by gods, Gandharvas, Yakshas, Rakshasas, Pitris, Pisachas, spirits, viviparous, oviparous, sweat-born, sprout-born etc.; which is wonderful with heaven, sky, earth, sun, moon, planets, stars; which is related to places and means suitable for the enjoyment of diverse living beings; whose construction is unthinkable by mind even for extremely skilled architects—and being knowledgeable of specific place and time, He accomplishes the fruit corresponding to the action for the performers of action.

(Objection) "Now, due to the unthinkable power of Karma itself, and since it is accepted by all (Mimamsakas) as the cause of fruit, the attainment of respective fruits should be accepted (from Karma); and thus, what is the need for the extra imagination of Ishvara for granting fruits?" (Answer) No. Because it is impossible to attain a positive (Bhava-rupa) fruit from Karma which is perishable in perception and is of the nature of negation (Abhava-rupa - upon ending).

(Objection) "Now, Karma while perishing earns its corresponding fruit at its own time and then perishes. That fruit, though earned, is not enjoyed by the enjoyer due to his unfitness or obstruction by other karma; upon attaining fitness or removal of obstruction, it will be enjoyed by him?" (Answer) No. For the qualified aspirants do not desire "May Heaven attain the Self," but "May Heaven be enjoyable for us"; therefore, "Of the kind desired by the aspirant, of that kind is the fruit-nature"—thus since the fruit-nature belongs to the enjoyable object, and since there is no relation with the enjoyer before (enjoyment), the status of being enjoyable is not established, so the status of being a fruit is illogical. For only that pleasure or pain which is enjoyed by the self at the time is well-known in the world as 'fruit'. Moreover, Heaven and Hell are intense pleasure and pain; so there must necessarily be an experience having them as objects which is synonymous with 'Enjoyment'. Therefore, being fit for experience, due to being unexperienced (during the interval), their non-existence is determined like the unexperienced hare's horn.

(Objection) "Now, fruit will arise from 'Apurva' (Unseen Potency) generated by Karma?" (Answer) No. Because the insentient (Apurva), like wood or stone not moved by a sentient, cannot logically act for the production of fruit without the action of a sentient. "Since there is no proof for its (Apurva's) existence (otherwise), Arthapatti (Presumption) is the proof?" (Answer) No. Because Arthapatti is exhausted (dissolved) by the proof of Ishvara. "He indeed is this Great One, Unborn, Self, Eater of food, Giver of wealth" (Brihadaranyaka 4.4.24)—by such type of Shruti also, it is determined that Ishvara alone is the cause of fruit of action.

(Objection) "Now, in sentences like 'One desiring heaven should sacrifice', the fruit-giving nature of Dharma is heard; by accepting the object-status of the Injunction-Shruti, 'Sacrifice is the producer of Heaven' would be established; so it should be imagined. And Karma cannot give fruit separated by time, perishing without producing any Apurva; therefore, some subtle later state of Karma or prior state of Fruit called 'Apurva' exists—is theorized. And this meaning is reasonable in the stated manner. 'Ishvara gives fruit'—this is unreasonable; because of the impossibility of variegated effects from a non-variegated cause; and because of the contingency of partiality and cruelty; and because of the futility of performance (of karma). Therefore fruit is from Dharma alone?" (Answer) It is said.

"For He alone makes him perform good action whom He wishes to lead up from these worlds. For He alone makes him perform bad action whom He wishes to lead down from these worlds" (Kaushitaki 3.8)—in such Shrutis, by being the Causer of Dharma and Adharma, Ishvara's causality and fruit-giving nature are designated. Defects like impossibility of variegated effects etc. also do not apply to Ishvara because He depends on the effort made (by the Jiva). And thus, since Ishvara is established, "From Karma or..." etc. should not be imagined. The Shruti "One desiring heaven should sacrifice" etc. should also be interpreted in accordance with Shrutis stating Ishvara as the cause. And thus the Vyasa Sutras (Brahma Sutras 3.2.38-41): "Fruit is from Him, because of logical propriety"; "And because of being heard (in scripture)"; "Jaimini thinks Dharma (gives fruit) for the same reasons"; "But Badarayana thinks the former (Ishvara), because of designation as cause." "Fruit is from Him"—from the One worshipped by actions of the nature of Ishvara—it should happen. Why? "Because of logical propriety." We do not imagine Ishvara as the cause of fruit merely by logic; but what then? "Because of being heard"—we consider Ishvara as cause of fruit also because it is heard in scripture. For the Shruti is "Sa va eshah..." etc. Starting with the Siddhanta, he takes up the Purvapaksha. Teacher Jaimini considers 'Dharma' as the giver of fruit. "For the same reasons"—Shruti and Logic. "But Badarayana" teacher considers the previously mentioned Ishvara alone as cause of fruit, "Because of designation as cause." The view that fruit is from mere Karma or mere Apurva is excluded by the word "Tu" (But). For insentient clay lumps, sticks etc. are not seen capable of beginning (creating) pots etc. when not presided over by sentient potters etc. And imagination is proper only following what is seen. Therefore, fruit from mere insentient Karma or such Apurva, not presided over by a Sentient, is unreasonable. (Objection) "Now, 'Karma etc. is presided over by a sentient, because of being insentient, like clay etc.'—by this inference, the being presided over by consciousness like a Jiva is established for Karma etc.; that the auspicious karma is presided over by the experiencer of happiness and the other by the experiencer of misery, 'Heaven from Jyotishtoma' etc.—such presiding is what we are establishing; so there is no proving what is already proven (Siddha-sadhana). (i.e., Jiva is the president, no need for Ishvara)." (Answer) Moreover, that a sacrifice which is of the nature of worship of a deity produces fruit without pleasing the deity—this is also contrary to what is seen. Because worship in the form of service to a king is seen in the world to conduce to fruit after pleasing the king. Therefore, to accord with what is seen; by sacrifices etc.—by devotion pregnant with extreme faith consisting of charity, service, prostration, folding hands, praise—the 'Prasakti' (favor/connection) of Ishvara is generated. And thus, since fruit production is from the 'Permanent One' (Ishvara/Prasada) alone; what is the use of Apurva? Similarly, by inauspicious karma also, 'displeasing Ishvara' is well-known in Shruti and Smriti; from that 'Permanent One' arises the undesirable fruit; just as a king graces the doer of good and punishes the doer of sin, and (himself) does not become hateful or attached thereby; so too Ishvara. (Objection) "Now, the utility of subsidiary worships in the worship of the Principal is like the worship of his ministers and beloveds in the worship of the Master—so all is equal (Deities are also parts)?" (Answer) Therefore, fruit is from the worship of Ishvara due to non-contradiction with what is seen, not from Apurva or mere Karma. The "Designation as Cause" (Hetu-vyapadesha) in Shruti and Smriti has been explained.

"Achintyarupam" (Of unthinkable form)—"Formless indeed, because that is principal," "And like light, non-futility," "And it says Consciousness only" (Brahma Sutra 3.2.14-16)—according to the manner stated in these Sutras, in reality the Supreme Lord has no form whatsoever. "Formless indeed"—Brahman should be determined as devoid of form etc. indeed, not as having form etc. Why? "Because that is principal."

"Not gross, not atomic, not short, not long, soundless, formless, undecaying," "This Brahman is unprecedented, without sequel, without exterior, this Self is Brahman the experiencer of all"—because such sentences have the Formless Brahman as principal. Therefore, in such sentences, Brahman should be determined as Formless alone as heard.

"If Brahman is formless, then what is the fate of Shrutis having formed objects?"—to this He says. "And like Light." Just as solar light etc., existing pervading the space, due to connection with adjuncts like fingers etc., attains 'as if' the state of straight, crooked etc. in the sun etc. (or attains the state of the adjuncts like straightness etc.?); similarly Brahman also, due to connection with adjuncts like earth etc., attains 'as if' the form of that. The instruction of specific forms of Brahman resting on that (adjunct) for the sake of meditation is not contradictory. Therefore, there is no futility of Shrutis having formed objects. "And Shruti says"—Brahman is Consciousness only, devoid of other distinct forms, attributeless—"As a mass of salt is without interior, without exterior, entirely a mass of taste only; so indeed, lo, is the Self; Consciousness alone is the continuous nature, not anything other than Consciousness inside or outside" (Brihadaranyaka 4.5.13). And Shruti shows the attributelessness of Brahman by negation of others—"Therefore the instruction 'Not this, Not this'" (Brihadaranyaka 2.3.6), "Different indeed is That from the known, and above the unknown" (Kena 1.4), "From whom words return along with the mind without attaining" (Taittiriya 2.4)—and such others. And it is heard that (Sage) Badhva, being asked by Bashkali, expounded Brahman by silence alone. "He said: Teach me, Sir. He became silent. To him asking a second or third time, he said: We are indeed speaking, but you do not understand; this Self is Upashanta (Quiet/Silent)" (Cited in Shankara Bhashya on BS 3.2.17). Moreover, in Smritis also, it is taught by negation of others. "I will declare that which is to be known... beginningless Supreme Brahman, called neither Sat nor Asat" (Gita 13.12); "O Narada, this Maya is created by Me that you see Me; endowed with qualities of all beings, you are not fit to know Me (as such)" (Mahabharata, Mokshadharma)—thus. And thus, there is no real form etc. whatsoever in the Supreme Self. Even the imaginary form of the Supreme Lord existing for meditation cannot be thought of by anyone, therefore "Achintyarupam" (Unthinkable form). "Adityavarnam" (Sun-colored)—whose 'Varna' (Form/Luster) is Eternal Consciousness and Self-luminosity like the self-luminous Sun; "Tamasah"—from the darkness of delusion characterized by Ignorance; "Parastat"—situated beyond/above. Meaning "Param" (Supreme). In reality untouched by Root Ignorance and its effects; this is the meaning.

He states the Object of Meditation (Dhyeya)—with "Kavim" etc. "Kavim" means Omniscient. As per the Shruti: "He who is all-knowing" [Mundaka Up. 1.1.9]. And in the Brahma (Purana/text): "You are Kavi because of knowing everything."

"Dhataram" means the Supporter and Nourisher; from the root "Dudhan" in the sense of supporting and nourishing [Dhatupatha 3.10]. And the Shruti says: "Dhata (Supporter), Vidhata (Ordainer), Supreme, and Sandrik (Seer)." And in the Mokshadharma [MB 12.334.35 & 39]: Starting with "Brahma, Sthanu..." (it says) "By His grace they desire (or attain) that goal whose fruit is ordained by Him."

"Tamasah"—situated beyond the Unmanifest (Avyakta). Regarding "Tapasah parastat" (Beyond Tapas/Heat)—"The Unmanifest is indeed Tamas, for it is beyond the Existent (Sat)"—so it is in the Pippalada Shakha. And the Shruti: "Death verily is Tamas... or Death verily is Tamas, Light is Immortality" [Brihadaranyaka Up. 1.3.28].

Having thus stated the nature of "Worship" (Upasana), He states the nature of the "Object of Worship" (Upasya)—with "Kavim" etc. "Kavim"—The Seer (Krantadarshi), the Omniscient. "Puranam"—The Ancient (Eternal). "Anushasitaram"—The Inner Controller of the world. "Anoh"—Than the subtle (like space etc.); "Aniyamsam"—Subtler; whom one should "Anusmaret"—contemplate constantly. "Sarvasya Dhataram"—The Dispenser of all fruits of action according to their divisions.

"Achintyarupam"—Whose form, though existing, cannot be thought of (conceived) by anyone. "Adityavarnam"—He whose "Varna" (color/nature) is of the form of eternal light like the Sun, i.e., possessing brilliance; that is Adityavarnam. The meaning is: The Illuminator of the entire universe.

"Tamasah Parastat"—Beyond/Transcending the darkness (Tamas), which is the ignorance characterized by the identification of the Self with the non-Self like body, senses, etc. While the identification with the body exists, He does not shine forth; but when that (identification) is abandoned through the practice of Yoga, He shines forth by Himself; this is the meaning.

"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)—

Again, for the purpose of contemplation, He qualifies the Person—with the two verses beginning with "Kavim."

"Kavim"—Omniscient, the creator of all branches of knowledge. "Puranam"—Eternally established (Beginningless). "Anushasitaram"—The Controller. "Anoh aniyamsam"—Subtler even than the subtle; subtler than space, time, and direction. "Sarvasya Dhataram"—The Nourisher. "Achintyarupam"—Of unthinkable form due to immeasurable greatness; beyond the reach of the impure mind and intellect.

"Adityavarnam"—He whose "Varna"—nature—is of the nature of illuminating Himself and others, like the Sun. Existing "Tamasah Parastat"—beyond "Tamas" (Prakriti).

The Shruti says: "I know this Great Person, of sun-like color, beyond darkness."

"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.

मन को आत्मा के चिन्तन में एकाग्र करने के फलस्वरूप साधक भक्त के मन में अध्यात्म संस्कार दृढ़ हो जाते हैं। स्वाभाविक है कि ऐसे साधक को अन्तकाल में भी आत्मस्वरूप का स्मरण होगा। पूर्व के श्लोकों में यह भी संकेत किया गया था कि वर्तमान जीवन में ही अहंकार का नाश और जीवन्मुक्ति संभव है। इस अविद्याजनित विपरीत धारणाओं तथा तज्जनित गर्व मद आदि विकारों का समूल नाश तभी संभव हो सकता है जब साधक ध्यानाभ्यास के द्वारा देहादि जड़ उपाधियों के साथ अपने मिथ्या तादात्म्य का सर्वथा परित्याग कर दे।पूर्व के श्लोक में अस्पष्ट रूप से केवल इतना संकेत किया गया था कि आत्मा का ध्यान परम दिव्य पुरुष के रूप में करना चाहिए। परन्तु इन शब्दों का पूर्ण अर्थ जाने बिना उस पर ध्यान करना संभव नहीं हो सकता क्योंकि उस दशा में वे केवल अर्थहीन ध्वनि या शब्द मात्र होंगे। जैसे किसी के उपदेशानुसार मैं आक्सीजनेलिटीन नामक वस्तु पर ध्यान नहीं कर सकता क्योंकि यह एक शब्द मात्र है वेदान्त को जीवन में जीने की कला सिखाने वाले इस ग्रन्थ में इस कला का और अधिक स्पष्टीकरण देना आवश्यक है। विचाराधीन दो श्लोकों में इस साधना का विस्तृत विवेचन किया गया है। कोई भी साधक इसका सफलतापूर्वक उपयोग कर सकता है।इस श्लोक में दिये गये अनेक विशेषण उस सत्य को लक्षित करते हैं (परिभाषित नहीं) जो ऐसा सार तत्त्व है जिसके कारण जड़ और मिथ्या पदार्थ भी चेतन और सत्य प्रतीत होते हैं। इसलिए यहाँ किसी भी एक विशेषण को अपने आप में सम्पूर्ण नहीं समझना चाहिए। रेखागणित में किसी अज्ञात बिन्दु का बोध अन्य दो ज्ञात बिन्दुओं के सन्दर्भ में ही कराया जाता है। उसी प्रकार यहाँ भी अनिर्वचनीय सत्य का निश्चयात्मक वर्णन इन विशेषणों के द्वारा किया गया है।इन शब्दों के ऊपर मनन करने का अर्थ अन्तःकरण में ऐसे वातावरण को उत्पन्न करना है जिसमें रहने से एक सुगठित और अन्तर्मुखी मन अनन्तस्वरूप की अनुभूति में स्थिर हो सकता है।कवि देहविशेष में उपहित चैतन्य आत्मा मन में उठने वाली समस्त वृत्तियों को प्रकाशित करती है। आत्मा एक अनन्त और सर्वव्यापी होने के कारण वही सारे शरीरों तथा वृत्तियों को प्रकाशित करती है। जैसे पृथ्वी पर स्थित सभी वस्तुओं का प्रकाशक होने से सूर्य को सर्वसाक्षी कहा जाता है वैसे ही इस आत्मा को कवि अर्थात् सर्वज्ञ कहा जाता है क्योंकि इसके बिना कोई भी ज्ञान संभव नहीं है। आत्मा का कवि यह विशेषण जगत् के परिच्छिन्न औपाधिक ज्ञान की दृष्टि से है।पुराण सृष्टि के आदि मध्य और अन्त में समान रूप से विद्यमान होने के कारण आत्मा को पुराण कहा गया है। यह शब्द दर्शाता है कि यही एक अविकारी सर्वव्यापी आत्मा काल की कल्पना का भी अधिष्ठान है।अनुशासितारम् (सब का शासक) इस विशेषण के द्वारा हम यह न समझें कि आत्मा कोई सुल्तान है जो क्रूरता से इस संसार पर शासन कर रहा है। यहाँ शासक से अभिप्राय इतना ही है कि चैतन्य तत्त्व की उपस्थिति के बिना विषयों भावनाओं एवं विचारों को ग्रहण करने की हमारी शरीर मन और बुद्धि की उपाधियाँ कार्य नहीं कर सकतीं और उस स्थिति में जीवन में आने वाले नानाविध अनुभवों को एक सूत्र में गूंथा भी नहीं जा सकता।हमारा जीवन जो कि अनुभवों की अखण्ड धारा है आत्मा के बिना संभव नहीं हो सकता। मिट्टी के बिना घट स्वर्ण के बिना आभूषण और समुद्र के बिना तरंगे नहीं हो सकती और इसीलिए मिट्टी स्वर्ण और समुद्र अपनेअपने कार्यों (विकारों) के अनुशासिता कहे जा सकते हैं। इसी अर्थ में यहाँ आत्मा को अनुशासिता समझना चाहिए। ईश्वर की इस रूप में कल्पना करना कि वह कोई शक्तिशाली पुलिस है जो अपने हाथ में स्वर्ग और नरक के द्वार खोलने के लिए सोने की और लोहे की बनी दो कुन्जियां लिए खड़ा है तो यह ईश्वर की एक असभ्य कल्पना है जिसमें बुद्धिमान जागरूक व्यक्तियों को आकर्षित करने के लिए कोई पवित्रता नहीं है अणु से भी सूक्ष्मतर किसी तत्त्व का परिमाण में वह अत्यन्त सूक्ष्म अविभाज्य कण जिसमें उस तत्त्व की विशेषताएं विद्यमान होती हैं अणु कहलाता है। आत्मा अणु से भी सूक्ष्मतर है। जितनी ही सूक्ष्मतर वस्तु होगी उसकी व्यापकता उतनी ही अधिक होगी। जल बर्फ से सूक्ष्मतर है और वाष्प जल से अधिक सूक्ष्म है। वस्तुओं की व्यापकता सूक्ष्मता का तुलनात्मक अध्ययन करने का मापदण्ड है। ब्रह्म विद्या में आत्मा को सूक्ष्म से भी सूक्ष्मतर अर्थात् सूक्ष्मतम कहा है जिसका अभिप्राय है आत्मासर्वव्यापक है परन्तु उसे कोई व्याप्त नहीं कर सकता।सर्वस्य धातारम् आत्मा सबका धारण पोषण करने वाला है। इसका अर्थ है कि वह सबका आधार है। चलचित्र गृह में जो स्थिर अपरिवर्तशील श्वेत पट होता है वह चलचित्र का धाता कहा जा सकता है क्योंकि उसके बिना निरन्तर परिवर्तित हो रही चित्रों की धारा हमें एक सम्पूर्ण कहानी का बोध नहीं करा सकती। चित्र के माध्यम से कितना ही आदर्श और महान् सन्देश एक कुशल चित्रकार क्यों न व्यक्त करे परन्तु पटल के बिना वह चित्र संभव नहीं हो सकता। चित्र की पूर्णता एवं सुन्दरता के लिए वह पटल धाता अर्थात् पोषक है। इसी प्रकार यदि चैतन्य तत्त्व हमारे आन्तरिक और बाह्य जगत् को निरन्तर प्रकाशित न करता होता तो हमें एक अखण्ड जीवन का अनुभव ही नहीं हो सकता था।अचिन्त्यरूपम् कवि पुराण आदि विशेषणों से विशिष्ट किसी तत्त्व पर हमें ध्यान करने को कहा जाय तो संभव है कि हम तत्काल यह धारणा बना लें कि किसी अन्य परिच्छिन्न वस्तु या विचार के समान आत्मा का भी ध्यान हृदय या बुद्धि के द्वारा किया जा सकता है। इस प्रकार की त्रुटिपूर्ण धारणा को दूर करने तथा इस पर बल देने के लिए कि अनन्त आत्मा को इन्द्रियों मन और बुद्धि के द्वारा नहीं जाना जा सकता। भगवान कहते हैं कि आत्मा अचिन्त्य रूप है उसका चिन्तन नहीं किया जा सकता। यद्यपि यह सत्य है कि आत्मा का स्वयं से भिन्न किसी विषय रूप में चिन्तन अथवा ज्ञान संभव नहीं है परन्तु उपाधियों के परे जाने से अर्थात् उनसे तादात्म्य न होने पर आत्मा का स्वयं के स्वरूप में साक्षात् अनुभव होता है न कि स्वयं से भिन्न किसी विषय के रूप में।आदित्यवर्णम् यदि अचिन्त्यरूप का तात्पर्य सही हो तो कोई भी बुद्धिमान् साधक यह प्रश्न पूछने का लोभ संवरण नहीं कर सकता कि फिर आत्मा का अनुभव किस प्रकार हो सकता है साधक के रूप में साधना की प्रारम्भिक अवस्था में हमारा तादात्म्य शरीरादि उपाधियों के साथ दृढ़ होता है। उसी प्रकार ज्ञान प्राप्त करने के साधन भी इन्द्रियाँ मन और बुद्धि ही होते हैं जिसके द्वारा हम आत्मतत्त्व को भी समझने का प्रयत्न करते हैं क्योंकि इन्हीं के द्वारा ही हम अपने अन्य अनुभवों को भी प्राप्त करते हैं। अत स्वाभाविक है कि गुरु के इस उपदेश से कि अचिन्त्य का चिन्तन करो अप्रमेय को जानो शिष्य भ्रमित हो जाता है आत्मा को अचिन्त्य अथवा अप्रमेय केवल यह दर्शाने के लिए कहा जाता है कि हमारे पास उपलब्ध प्रमाणों के द्वारा किसी विषय के रूप में आत्मा का ज्ञान नहीं हो सकता। स्वप्नद्रष्टा ने जिस स्वाप्निक अस्त्र से स्वप्न में अपने शत्रु की हत्या की थी वह अस्त्र उसे जाग्रत अवस्था में आने पर उपलब्ध नहीं होता। यहाँ तक कि उसके रक्त रंजित हाथ भी स्वत ही बिना पानी या साबुन के स्वच्छ हो जाते हैं जब तक मनुष्य अनात्म उपाधियों को अपना श्वरूप समझकर स्वकल्पित रागद्वेष युक्त बाह्य जगत् में रहता है तब तक उसके लिए यह आत्मतत्त्व अचिन्त्य और अज्ञेय रहता है। परन्तु जिस क्षण आत्मज्ञान के फलस्वरूप वह उपाधियों से परे चला जाता है उस क्षण वह अपने शुद्ध पारमार्थिक स्वरूप के प्रति जागरूक हो जाता है।वेदान्त के इस मूलभूत सिद्धांत को ग्रहण कर लेने पर यहाँ दिये गये सूर्य के अनुपम दृष्टान्त की सुन्दरता समझना सरल हो जाता है। सूर्य को देखने के लिए किसी अन्य प्रकाश की आवश्यकता नहीं होती क्योंकि सूर्य स्वयं ही प्रकाशस्वरूप है प्रकाश का स्रोत है। वह सब वस्तुओं का प्रकाशक होने से उसका प्रकाश स्वयंसिद्ध है। भौतिक जगत् में जैसे यह सत्य है वैसे ही आध्यात्मिक क्षेत्र में स्वयं चैतन्य स्वरूप आत्मा को जानने के लिए किसी अन्य प्रमाण की आवश्यकता नहीं होती। स्वप्न पुरुष कभी जाग्रत पुरुष को नहीं जान सकता क्योंकि जाग्रत अवस्था में आने पर स्वप्नद्रष्टा लुप्त होकर स्वयं जाग्रत् पुरुष बन जाता है। स्वप्न से जागने का अर्थ है जाग्रत् पुरुष को जानना और जानने का अर्थ है स्वयं वह बन जाना। ठीक इसी प्रकार आत्मसाक्षात्कार के क्षण जीव नष्ट हो जाता है। वह यह पहचानता है कि वास्तव में सदा सब काल में वह चैतन्यस्वरूप आत्मा ही था जीव नहीं। आदित्यवर्ण इस शब्द में इतना अधिक अर्थ निगूढ़ है।तमसः परस्तात् (अन्धकार से परे) कोई भी दृष्टान्त पूर्ण नहीं हो सकता। सूर्य के दृष्टान्त से साधक के मन में कुछ विपरीत धारणा बनने की संभावना हो सकती है। पृथ्वी के निवासियों का अनुभव है कि उनके लिए रात्रि में सूर्य का अभाव हो जाता है और दिन में भी सूर्य के प्रकाश और उष्णता की तीव्रता एक समान नहीं होती। उसमें परिवर्तन प्रतीत होता है। कोई मन्दबुद्धि का साधक कहीं यह न समझ ले कि आत्मा की चेतनता का भी कभी अभाव हो जाता हो तथा उस चेतनता में किसी प्रकार का तारतम्य हो सूर्य के दृष्टान्त में संभावित इन दो दोषों की निवृत्ति के लिए भगवान् श्रीकृष्ण आत्मा को अन्धकार से परे अर्थात् अविद्या से परे बताते हैं। अज्ञानरूप अन्धकार का ही निषेध कर देने पर सूर्य की परिच्छिन्नता आत्मा को प्राप्त नहीं होती। वह सदा ही चैतन्य रूप से ज्ञान और अज्ञान दोनों ही वृत्तियों को समान रूप से प्रकाशित करता है अत वह अविद्या के परे है। यही अविद्या माया भी कहलाती है।जो साधक पुरुष इस कवि पुराण अनुशासिता सूक्ष्मतम सर्वाधार अचिन्त्यरूप स्वयं प्रकाशस्वरूप अविद्या के परे आत्मतत्त्व का ध्यान करता है वह उस परम पुरुष को प्राप्त होता है।

"Kavim" etc. "Prayana" 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 explained before.

Due to the force of the adjectives in the subsequent verse, this is the Supreme Self alone—with this idea, he states the purport of that—with 'Dhyeyam' (Object of meditation). 'Aha' (Said)—meaning He qualifies. (Objection) 'Now, being a Kavi (poet/wise) belongs to others also, so how is it an adjective of the Lord?' To this he says—'Kavim'.

This interpretation would hold if the Omniscience of the Supreme Lord were established; 'whence is that very thing?' To this he says—'Yah' (Who...). 'That Omniscient is the meaning of the word Kavi—whence is this?' To this he says—'Tvam' (You). For others, indeed, the absence of omniscience is established by 'All are of deluded intellect' etc.

(Objection) 'Now, Dhata (Ordainer/Creator) is famous as Virincha (Brahma) also; so how is this an adjective of the Lord?' To this he says—'Dhataram'. 'Whence is this meaning?' To this he says—'Dudhan' (root). That the 'Trich' suffix denotes the agent is well known indeed. 'What is the proof for the existence of the status of Dhata in the Supreme Lord?' To this he says—'Dhata'. Vidhata means Doer/Creator. 'Parama sandrik' means of the nature of supreme knowledge.

Regarding 'Supporter of all' belonging to the Lord alone and not to others, he states the proof—'Brahma'. Commanded—given—by that Lord is the fruit, happiness, in which, she is such. Stated in Mokshadharma—is the remainder.

'Tamasah parastat' (Beyond darkness)—since this is common to the Sun etc., he explains it in two ways with proof—'Tamasah'. 'Sthitam' (Situated)—is the supply of the remainder. Meaning a non-material body.

Again, He qualifies that very Person who is to be contemplated upon and attained —

"Kavim" meaning the Seer of the beyond (Krantadarshi); therefore, being the seer of all objects including past, future, etc., He is Omniscient. "Puranam" meaning Ancient; since He is the cause of all, He is Beginningless—this is the meaning. "Anushasitaram" meaning the Controller of the entire world.

"Anoraniyamsam" meaning subtler than the subtle like ether (akasha) etc., because He is their material cause. "Dhataram" of all, i.e., of the aggregate of fruits of actions—meaning the dispenser to living beings in a varied manner; according to the maxim "The fruit is from Him, for that is reasonable" [Brahma Sutra 3.2.38].

Him whose form cannot be thought of due to immeasurable greatness ("Achintyarupam"). "Adityavarnam"—He whose "Varna" i.e., Light, is the illuminator of the entire world like the Sun; meaning the Illuminator of the whole world. Therefore, "Tamasah parastat"—beyond "Tamas," i.e., beyond the darkness of delusion characterized by ignorance; being of the nature of Light, He is the opposer of darkness—this is the meaning.

"Anusmaret"—should remember/think of; whoever (does so), he "goes" (yati) to Him—thus the connection is with the previous (verse). Or, he "attains" (upaiti) that Supreme Divine Person—thus the connection is with the subsequent (verse).

He states the attributes of the essential nature to be meditated upon in two verses—with "Kavim" etc. "Kavim"—the Connoisseur (Rasika) of word and meaning; His grace is clearly indicated by the joy He takes in hearing the description of His own qualities. "Puranam"—Eternally established (Anadi-siddha) and always of one uniform essence (ekaraasa). "Anushasitaram"—The Controller of attributes like spiritual sentiment (Bhava). "Anoraniyamsam"—Subtler than the "Anu" (subtle).

The purport here is: Subtler than the subtle Jiva; by manifesting a form suitable for the cultivation of the Jiva's sentiment (Jiva-bhava-bhavana), He is capable of staying in his heart and outside in his vision etc.

"Sarvasya Dhataram"—The Nourisher of everything that is suitable for His sport (Krida), such as entities like Bhava (sentiment) and Akshara (Imperishable). "Achintyarupam"—He whose greatness is immeasurable due to divine sports etc. "Adityavarnam"—The illuminator of all through the heat/brilliance of Rasa (Rasatmaka-tapa-tejas). "Tamasah Parastat"—Existing beyond Prakriti.

The purport here is: The Purusha, Purushottama, who exists always as the essence of Rasa, through the form of manifested sport (Lila), within the nature of the devotee who has attained the state of Bhava.

"Kavim"—the Seer of the beyond (Krantadarshi), the Omniscient. "Puranam"—the Ancient. "Anushasitaram"—the Ruler of the entire world. "Anoh aniyamsam"—subtler even than the "Anu" (subtle). "Anusmaret"—should remember/contemplate.

Whoever (does so regarding) "Sarvasya Dhataram"—the Dispenser (Vidhataram) of the entire aggregate of fruits of actions, the distributor to living beings in manifold ways. "Achintyarupam"—Whose form, though definitely existing, cannot be thought of by anyone; hence "Achintyarupam."

Him, "Adityavarnam"—He whose "Varna" (color/nature) is the Light of Eternal Consciousness like the Sun; that is Adityavarnam. "Tamasah parastat"—Beyond the darkness of delusion characterized by ignorance. Contemplating Him, he "Yati" (goes/attains)—thus is the connection with the previous (verse).

Moreover—

Having thus determined the answers to the seven questions, He states the fruit consisting of the attainment of the respective forms for Yogis, Jnanis, and Bhaktas at the time of departure—with "Abhyasayoga..." etc.

Contemplating with a "Nanyagami" mind—one not going to sense-objects etc. (or Akshara etc.)—he attains the "Paramam Purusham"—Narayana—who is "Divyam," i.e., situated in the Sun. He qualifies Him further—with "Kavim" etc.

The Yogi who fully remembers the Supreme Self, the presiding deity of the boundaries of creation (Sarga-maryada), who is "Subtler than the subtle." "Anoh"—subtler even than the Jiva, based on the sentence "One should meditate on the atomic particle of life (Jiva-kala)."

"Adityavarnam" means of the nature of self-luminosity; or the form residing within that (Sun); or the form of Vayu; or the nature propounded by the Purusha Sukta. Who is "Parastat" (beyond/superior) to "Tamas," i.e., Prakriti.

कविम् Omniscient? पुराणम् Ancient? अनुशासितारम् the Ruler (of the whole world)? अणोः than atom? अणीयांसम् minuter? अनुस्मरेत् remembers? यः who? सर्वस्य of all? धातारम् supporter? अचिन्त्यरूपम् one whose form is inconceivable? आदित्यवर्णम् effulgent like the sun? तमसः from the darkness (of ignorance)? परस्तात् beyond.Commentary Kavim The sage? seer or poet? the omniscient.The Lord dispenses the fruits of actions of the Jivas (individual souls). He is the Ruler of the world. It is very difficult to conceive the form of the Lord. He is selfluminous and He illumies everything like the sun.

Yah, he who, anyone who; anusmaret, meditates on; kavim, the Omniscient, the Knower of things past, present and future; puranam, the Ancient, the Eternal; anusasitaram, the Ruler, the Lord of the whole Universe; aniyamsam, subtler; anoh, than the subtle; dhataram, the Ordainer; sarvasya, of every-thing-one who grants the fruits of actions, in all their varieties, individually to all creatures; acintya-rupam, who is of inconceivable form-His form, though always existing, defies being conceived of by anybody; aditya-varnam, who is effulgent like the sun, who is manifest as eternal Consciousness like the effulgence of the sun; and parastat, beyond; tamasah, darkness-beyond the darkness of delusion in the form of ignorance-(he attains the supreme Person). This verse is to be connected with the earlier itself thus: 'by meditating (on Him)৷৷.he attains Him.'
Further,

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).