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samdhna tathtmana
One should fix the pra at one spot among the various
cakras by the mind. One should meditate on the pastimes in
the spiritual world. Then one should attain samdhi of the
mind.
Among the places where pra is situated, starting with the
mldhra-cakra, one should fix the pra in one place. This is the
stage of dhra. One should meditate on the limbs starting with
the feet of the Lord along with his pastimes (llbhidhynam).
tmana samdhnam means concentration of the mind.
|| 3.28.7 ||
etair anyai ca pathibhir
mano duam asat-patham
buddhy yujta anakair
jita-pro hy atandrita
Also engaging in other methods with the intelligence, having
controlled the pras, with attention one gradually engages
the wicked mind which leads one to material life in
meditation
Other processes are charity and vows. Yujta means engage in
meditation.
|| 3.28.8 ||
ucau dee pratihpya
vijitsana sanam
tasmin svasti samsna
ju-kya samabhyaset
Mastering the sanas, he should establish his seat in a clean
place and sitting in svastiksana, keeping the body straight,
he should practice controlling the breath.
The sana and other features are described. The sana should be
kua and deer skin, covered with cloth. On that he should sit in
svasti position: placing the foot of one leg on the thigh of the other.
He should sit and practice controlling the breath.
|| 3.28.9 ||
prasya odhayen mrga
pra-kumbhaka-recakai
pratiklena v citta
yath sthiram acacalam
|| 3.28.16 ||
kc-guollasac-chroi
hdaymbhoja-viaram
daranyatama nta
mano-nayana-vardhanam
His hips shine with the cords of his belt. He sits in the lotus
heart of the devotees. He is most attractive to see, peaceful,
and increases the joy of the mind and eye.
He has a waist shining with cords of his belt. His seat (viaram) is
the lotus heart of the devotees. He is peaceful (ntam).
|| 3.28.17 ||
apcya-darana avat
sarva-loka-namasktam
santa vayasi kaiore
bhtynugraha-ktaram
He is beautiful, and worshipped by all people. He is eternally
fifteen years old and eager to bless his servants.
He is beautiful to see. He is eternally situated at fifteen years
(kaiore).
|| 3.28.18 ||
krtanya-trtha-yaasa
puya-loka-yaaskaram
dhyyed deva samagrga
yvan na cyavate mana
One should meditate on this form of the Lord with all his
limbs, who is worthy of glorification, who increases the fame
of his devotees until the mind does not deviate.
His form (trtha) is worthy of glorification.
|| 3.28.19 ||
sthita vrajantam sna
ayna v guhayam
prekayehita dhyyec
chuddha-bhvena cetas
With ones heart filled with pure emotion, one should
meditate on the Lord living in the spiritual world as he
walks, sits or sleeps, and performs pastimes worthy of
seeing.
ojo-nidh atasik-kusumvabhsau
vylambi-pta-vara-vsasi vartamnakc-kalpa-parirambhi nitamba-bimbam
He should place in his mind the two beautiful, powerful
thighs of the Lord, blue like the atasi flower, as he sits on
the shoulders of Garua, with hips surrounded by a belt and
draped with the best yellow cloth
It has already been said that one should meditate on the Lord
moving in verse 19. One should meditate on the two thighs of the
Lord mounted on Garua going to give blessings to Pthu and
Dhruva. Bhjayor adhi means upon the shoulders. Nitambabimbam means the area of his hips.
|| 3.28.25 ||
nbhi-hrada bhuvana-koa-guhodara-stha
yatrtma-yoni-dhiakhila-loka-padmam
vyha harin-mai-va-stanayor amuya
dhyyed dvaya viada-hra-maykha-gauram
One should meditate on the navel lake of the Lord, situated
on his abdomen, the base of all the worlds, from which the
lotus residence of Brahm sprouts, containing all the
planets. One should meditate upon the two nipples of the
Lord, like the best of emeralds, made white by the light from
his shining pearl necklace.
One should meditate on the navel lake of Garbhodakay, situated
on his abdomen, which is the foundation fro all of the worlds, from
which sprang up the lotus residence of Brahm, containing all the
planets. One should meditate on the two nipples of the Lord,
circular in shape, like the best (va) emeralds, or which have
righteousness (va), and are the color of emeralds, since his right
breast represents dharma. The nipples become white by the light
from the shining pearl necklace. One should also meditate on the
rvatsa mark, turning to the right, above his right nipple, which
glows white like the pearl necklace.
|| 3.28.26 ||
vako 'dhivsam abhasya mah-vibhte
pus mano-nayana-nirvtim dadhnam
kaha ca kaustubha-maer adhibhartha
kuryn manasy akhila-loka-namasktasya
One should meditate on the Lords chest, the special
residence of Mah-lakm, which bestows pleasure to the
minds and eyes of men. One should meditate on neck of the
should the brows bewildered Cupid? Cupid agitates the sages who
are doing austerities of eating only leaves and water. The image is
made with anger directed towards Cupid.
|| 3.28.33 ||
dhynyana prahasita bahuldharohabhsruyita-tanu-dvija-kunda-pakti
dhyyet svadeha-kuhare 'vasitasya vior
bhaktyrdrayrpita-man na pthag didket
One should meditate upon the Lords laughter, an easy
object of meditation, which shows his teeth like a row of
jasmine buds with his shining, full, red lips. One should not
desire to see anything except Viu who is present in ones
heart with a mind steeped in mature devotion.
It has been said that one should meditate on the Lords pastimes in
verse 19. The Lord sits on his flower bed, unable to give up
closeness to his beloveds ears, eyes nose and mouth out of greed
for the fragrance of his beloved. He watches as she becomes
frightened of a humming of a bee, and starts waving her arms and
cloth, and moving her neck and eyes about restlessly. Pitifully she
cries out, O king of enjoyers! I fall at your feet. Please drive this
evil thing away! One should meditate on loud laugher of the Lord
as he says, O king of the bees! Do not leave her. Enjoy her!
Without effort, spontaneously, this becomes the object of meditation
(dhynyanam). That is because of its sweetness. With the laughter
one can see the profuse splendour of his lips and his row of fine
teeth like jasmine buds. One should not desire to see anything else
in ones heart except Viu who is seen in the heart. One should not
desire to know anything else in ones heart, since there is nothing
greater than this essence of all goals. This bewilderment through
tasting bliss is the highest samdhi for the devotees. The third aga
of nine-fold bhakti consisting of meditation on the sweet form,
qualities, and pastimes of the avataras of the Lord has been
described in the present context of aga-yoga to attract the
great yogs and drown them in the ocean of bhakti-rasa.
parinihito 'pi nairguya uttama-loka-llay
ghta-cet rjare khyna yad adhtavn
Though I was fixed in brahman and beyond the guas, my mind became attracted to
the pastimes of the Lord. I thus learned his pastimes. SB 2.1.9
advaita-vth-pathikair upsy
svnanda-sihsana-labdha-dk
The commentary has the word Brahman here, but Paramtm seems more suitable, as will be
explained later.
for it has just been said in the previous verse One should not desire
to see anything except the Viu who is present in ones heart with
a mind steeped in mature devotion. Therefore, the yog gives up
that sweet form only by his own foolish decision. He does so without
following rules. Because his heart is like a hook, he gives up that
sweet form. This means that the heart which was inundated with
the sweetness of the Lord then begins to negate that eagerness for
sweetness of the Lord, in order to distance itself from eagerness for
rasa for material objects. He does so gradually, because it is
difficult to withdraw, since the heart has directly experienced that
sweetness. Even if he has no direct experience of the sweetness, he
can only withdraw his mind by repeated effort, two times, three
times, four times, five times, seven or eight times.
The hook is made of iron. It does not melt like gold, silver or butter.
It softens a little by applying great heat, but immediately becomes
hard again. Thus the verse states that his heart is in the process of
melting (dravat), rather than being fully fluid. The hook, though
always bathed in the waters of the sacred Gag, remains
permanently crooked, without appreciation of rasa. It is also a
cheater, because it covers its point with bits of sweet food for
attracting greedy fish. The yogs heart is thus condemned by this
analogy. Though purified by the holy place, it remains hard and
crooked, and makes a show, covering its nature with devotional
meditation to attract the Lord.
In commenting on dharama projjhita-kaitava (SB 1.1.2), rdhara
Svm says that the word pra indicates that even the desire for
liberation, the desire for merging in the Lord, is rejected as cheating,
for in that liberation, even Bhakti-dev, the highest object of
meditation, worshipped as a mere aga of yoga, is finally rejected.
The touch of that hook of the yogs heart is uncomfortable for the
Lord as well. Thus, after the withdrawal from the Lord, the Lord gives
liberation with realization of pratyagtm while destroying twentyone type o f suffering to the fisherman yog with his withdrawn
hook-like heart. He does not give liberation with realization of
Paramtm.
The relishers of the Bhgavatam say that the yog described in the
Gt does not reject meditation on the Lord, and thus the Lord
awards him liberation with realization of the form of Paramtm,
since that yog never desires to withdraw from the sweet form of
the Lord, the object of his meditation. Parkit says:
dhauttm purua ka-pda-mla na mucati
mukta-sarva-pariklea pntha sva-araa yath
A pure devotee of the Lord whose heart has once been cleansed by
the process of devotional service never relinquishes the lotus feet of
devotional service. For them you are never separated from the lotus
of their hearts. SB 3.9.5
virhotra says:
visjati hdaya na yasya skd
dharir avabhihito 'py aghaugha-na
praaya-rasanay dhtghri-padma
sa bhavati bhgavata-pradhna ukta
He who binds the lotus feet of the Lord by ropes of love, and whose
heart the Lord, destroyer of heaps of sin, called even unconsciously,
does not leave, is called the best of devotees. SB 11.2.55
|| 3.28.35 ||
muktraya yarhi nirviaya virakta
nirvam cchati mana sahas yathrci
tmnam atra puruo 'vyavadhnam ekam
anvkate pratinivtta-gua-pravha
When the mind of the foolish yog, still under the shelter of
the Lord, becomes devoid of material objects an d is
detached from all material objects, that mind suddenly gets
destroyed, just as a flame dies without oil and wick. The
jva, having destroyed misconceptions of his body, then
sees his tm without coverings.
Having described the conduct of the inferior yog, Kapila now
describes the condition of the mind which gives up the form of the
Lord. When the mind becomes devoid of objects, it still is under the
shelter of the Lord (muktrayam),
since a meditator cannot exist without some relationship with the
Lord. It will not meditate on material sounds or forms as previously,
since it is completely detached from those things. Though the mind
has experienced the highest bliss, the mind does not again make
the form of bliss his object of meditation, since the mind has
withdrawn from that. In the previous verse, the foolish yog made
repeated attempts to withdraw his mind (anakai). The mind then
achieves destruction (layam), just as a lamp deprived of oil and wick
gets extinguished. In this state (atra) the jva (purua), having
destroyed his mind, sees the pure tm, pratyagtm (ekam),
without obstruction, since the covering of the subtle body has been
destroyed. Then he no longer takes birth. His misconceptions of
body etc. have been destroyed (pratinivtta-gua-prabvha).
|| 3.28.36 ||
so 'py etay caramay manaso nivtty
pradhnj jva-sajitt
tm tath pthag dra
bhagavn brahma-sajita
Just as fire is actually different from a blazing coal, and
similarly is different from the spark and the smoke, which
arise from the fire, though by imagination they appear to be
fire, similarly, Bhagavn, possessor of inconceivable powers,
who also appears as impersonal Brahman, is different from
pradhna, the conscious jva, and the body, senses and
antakaraa, because he is the witness of the others.
Though the father can be perceived to be different from the son
and wealth, since they are separately situated, the same does not
apply to the jva and his body and senses. And how can the
Paramtm be understood to be different from the jva?2 Though
not situated separately, the jva is different from the products of
my, and Paramtm is different from the jva. An example is
given.
An explanation will be given which accounts for the repetition of the
two words yath and ulmuka. Fire is different from wood which is
burning, and just as it is different from wood, it is different from
sparks, and just as it is different sparks, it different from smoke, its
product. The foolish person however will think that the wood, spark
and smoke are fire, because of imagining (abhimatt) them to be
the svarpa of fire. Similarly, Paramtm is different from the jva.
Or, the second yath can stand for yathvat (correctly) and the
second ulmukt can be a combination of ulmuka and the verb at
meaning to eat. It thus means blazing which modifies the word
fire. Thus the verse means Just as blazing fire is correctly
different from wood, sparks and fire, though by imagination they are
considered the same, so Paramtm is different from jva.
The last part of the example is in the second verse. Pradhna is
compared to the wood. The jva is compared to the spark, since it
has consciousness (sajitt). The body, senses and antakaraa are
compared to the smoke. Parammt (tm) is compared to the fire.
Paramtm is different from pradhna, the jva, the body, senses
and antakaraa because he is the witness (drast). Because he
sees everything else, he is different. Though situated together with
the other items, he is not contaminated, because he possesses
inconceivable powers (bhagavn). He also appears as Brahman: to
some persons of certain qualification, he makes an appearance as
consciousness alone without qualities.
|| 3.28.42 ||
sarva-bhteu ctmna
2
sarva-bhtni ctmani
ketnanya-bhvena
bhtev iva tad-tmatm
This yog should see Paramtm in all beings, and all beings
in Paramtm, just as one sees the material elements in all
beings.
Contemplating that Paramtm is different from all else, one should
see him as the cause and ultimate resting place of all things. One
sees Paramtm in all beings because the cause is present in the
effect. One sees all beings in Paramtm because all of the effects
merge into him at final destruction of the universe. Tad-tmatm
means made of the five great elements.
|| 3.28.43 ||
sva-yoniu yath jyotir
eka nn pratyate
yonn gua-vaiamyt
tathtm praktau sthita
Just as one fire in various types of wood appears to be
different because of different qualities in the wood,
Paramtm is one, but appears to be of many varieties,
because he is situated in different bodies.
The perception of various forms of the Paramtm because he is in
all bodies and perception of Paramtm possessing good or bad
bodies is not actual. One fire (jyotih) in various types of wood (svayoniu) is perceived to be various because of different qualities in
the wood. It may have long or short wood, crooked or straight
wood, with different odors and colors. Similarly Paramtm (tm),
though residing in different bodies, is one.
|| 3.28.44 ||
tasmd im sv prakti
daiv sad-asad-tmikm
durvibhvy parbhvya
svarpevatihate
Because of the bewildering forms of prakti, after
conquering self-supporting prakti, composed of cause and
effect, which is difficult to conquer, one should be situated in
ones uncovered form of consciousness.
Because prakti shows itself in a variety of forms and is thus the
cause of many problems (tasmt), one should conquer prakti.
Prakti is self-supporting (svm). It is composed of karma or fate