The unchanging Lord reviewed three times the Vedas completely with his intelligence, and determined that process which produces prema in the self.

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COMMENTARY

Mahā-dhanaiḥ means “valuable.” He has an attractive (peśalam) smile on his face which shines with glossy locks of hair.

|| 2.2.12 ||

adīna-līlā-hasitekṣaṇollasad-

bhrū-bhaṅga-saṁsūcita-bhūry-anugraham

īkṣeta cintāmayam enam īśvaraṁ

yāvan mano[102] dhāraṇayāvatiṣṭhate ||

TRANSLATION

His mercy is indicated by his sweet, playful, smiling glance and the movement of his shining eye brows. One should see this form of the Lord which appears through contemplation until the mind remains in a concentrated state.

COMMENTARY

His mercy is indicated by his smiling, playful, sweet (adīnam) glance and the movement of his shining eyebrows. Cintāmayam means “which appears by meditation.”

|| 2.2.13 ||

ekaikaśo ’ṅgāni dhiyā nu bhāvayet

pādādi yāvad dhasitaṁ gadābhṛtaḥ

jitaṁ jitaṁ sthānam apohya dhārayet

paraṁ paraṁ śuddhyati dhīr yathā yathā ||

TRANSLATION

One should meditate with the intelligence on each limb one after the other starting from the feet up to the smiling face of the Lord. After practicing concentrating on one limb one should give that up and proceed to the next as the intelligence gradually becomes purified.

COMMENTARY

One should firmly (nu) meditate (bhāvayet). Repeatedly meditating on each limb (jitam jitam), such as the feet or ankles one should give that up and meditate on a higher limb such as the shanks or knee, using one’s mind. One should meditate to the degree that the intelligence becomes purified and gives up lust for material objects. According to the purity of consciousness, one will have effective meditation. One who has a very contaminated consciousness cannot perform this meditation. He should meditate on the universal form.

|| 2.2.14 ||

yāvan na jāyeta parāvare ’smin

viśveśvare draṣṭari bhakti-yogaḥ |

tāvat sthavīyaḥ puruṣasya rūpaṁ

kriyāvasāne prayataḥ smareta ||

TRANSLATION

As long as meditation on the Lord and the witness of all beings, superior to even Brahmā, which has bhakti as an element, does not manifest, one should remember the gross universal form after performing necessary rites of karma-yoga.

COMMENTARY

As long as one cannot meditate on this form because of impure consciousness, one should meditate on the universal form. Parāvare means “he to whom Brahmā and others are inferior.” Why? He is the Lord of the universe, and the witness, whom no one can see. Bhakti-yogaḥ means that the meditation, an aṅga of yoga, has an element of bhakti. Kriyāvasāne means after performing karmas which are necessary for purification.

|| 2.2.15 ||

sthiraṁ sukhaṁ cāsanam āsthito yatir

yadā jihāsur imam aṅga lokam |

kāle ca deśe ca mano na sajjayet

prāṇān niyacchen manasā jitāsuḥ ||

TRANSLATION

O King! When the renounced yogī, seated comfortably on his seat, desires to give up his body, he does not attach the mind to time or place. Conquering life, he controls the senses by the mind.

COMMENTARY

This verse describes giving up the body by the bhakti-miśra-yogī. When he desires to give up the body (lokam) he should not be attached to time such as uttarāyaṇa or a holy place. For the yogī, time and place are not causes of perfection. Yoga alone is the cause of perfection. With great determination, he controls the senses (prāṇān) by the mind. This implies he merges the subtle senses in the mind.  

|| 2.2.16 ||

manaḥ sva-buddhyāmalayā niyamya

kṣetra-jña etāṁ ninayet tam ātmani |

ātmānam ātmany avarudhya dhīro

labdhopaśāntir virameta kṛtyāt ||

TRANSLATION

He merges the mind into the pure intelligence, and merges the intelligence into the witnessing jīva. He merges the witnessing jīva into the pure jīva, and merges the pure jīva into the brahman. Having done so, the yogī, attaining cessation of material life, withdraws from all action.

COMMENTARY

Then he merges the mind into the intelligence. He then merges the intelligence into the jīva, which witnesses intelligence and other elements. He merges that jīva into the pure jīva, and merges the pure jīva into the brahman. He makes them one. Having attained destruction of all elements, (labhopaśāntiḥ), he stops all actions, because there is nothing left for the liberated person to do.  

|| 2.2.17 ||

na yatra kālo ’nimiṣāṁ paraḥ prabhuḥ

kuto nu devā jagatāṁ ya īśire

na yatra sattvaṁ na rajas tamaś ca

na vai vikāro na mahān pradhānam ||

TRANSLATION

In this person, time, the controller of the devatās, has no influence. What influence can the devatās, who control the material realm, have over him? In him there is not sattva, rajas or tamas, no false ego, no mahat-tattva, and no prakṛti.

COMMENTARY

No one can disturb this person. When he has attained brahman as his svarūpa, time, which is superior (paraḥ) to the devatās (animiṣām), has no influence (na prabhuḥ). How then can devatās, who control this material world, influence him? What is the nature of that brahman? In that state of brahman there are no guṇas and no false ego (vikāraḥ).

|| 2.2.18 ||

paraṁ padaṁ vaiṣṇavam āmananti tad

yan neti netīty atad utsisṛkṣavaḥ

visṛjya daurātmyam ananya-sauhṛdā

hṛdopaguhyārha-padaṁ pade pade ||

TRANSLATION

The yogīs, desiring to give up the world which is not brahman, thoroughly know that impersonal aspect of Viṣṇu, defined as “not this,” by avoiding erring intelligence concerning the Lord’s nature and avoiding everything not related to the Lord, while embracing at every moment the worshippable lotus feet of the Lord with their whole heart.

COMMENTARY

Why do the guṇas not exist in him? He is superior to prakṛti (paraṁ). He has attained the impersonal form of Viṣṇu (vaiṣṇavam padam). That is famous. But the devotees like Nārada understand this much more than the jñānīs do. Desiring to give up the false world (atat), they know completely know (āmananti) that brahman, which is defined as “not this.” What do they do to attain this? They give up the bad intelligence (daurātmyam) of the jñānīs involved in impersonal Brahman alone. How? They do not have affection for things not related to Viṣṇu (ananya-sauhṛdā). The yogīs embrace the lotus feet of Viṣṇu who is worthy of worship (arha) at every moment with his heart, considering that as all in all. When they desire to realize only the brahman aspect of the Lord, they desire to give up the atat, everything except that. But they do not give up the visible world because it is useful for serving the Lord. Thus the words “desire to give” rather than “give up” are used. The word daurātmyam means those fools who think that the body of Viṣṇu is material.

|| 2.2.19 ||

itthaṁ munis tūparamed vyavasthito

vijñāna-dṛg-vīrya-surandhitāśayaḥ

sva-pārṣṇināpīḍya gudaṁ tato’nilaṁ

sthāneṣu ṣaṭsūnnamayej jita-klamaḥ ||

TRANSLATION

In this way the yogī, situated in brahman, having destroyed all subtle desires by the strength of his vision of realization, gives up everything, though it is difficult. Pressing the mulādhāra-cakra with his heel, without fatigue, he raises the air through the six places.

COMMENTARY

Ittham means situated in Brahman. The word tu indicates that he must make great endeavor for this compared to what will be explained later. His subtle desires are destroyed by strength of his vision gained through realization. The method of giving up the body is then described. Pressing the mulādhāra-cakra with his heel, he should lead the prāṇa through six places--the navel, heart, chest, base of the palate, forehead between the brows and brahma-randhra. Starting below the navel, passing the svādhiṣṭhāna-cakra, one raises the air to the navel with the maṇipūraka-cakra, then to the heart with the anāhata-cakra, and then to the chest, to the viśuddha-cakra, situated below the throat.

|| 2.2.20 ||

nābhyāṁ sthitaṁ hṛdy adhiropya tasmād

udāna-gatyorasi taṁ nayen muniḥ

tato ’nusandhāya dhiyā manasvī

sva-tālu-mūlaṁ śanakair nayeta ||

TRANSLATION

The yogī raises the air situated in the navel (svādhiṣṭhāna-cakra and maṇipūraka-cakra) to the heart (anāhata-cakra), and then the throat (viśuddha-cakra), through the movement of the udāna air which flows upwards. The yogī having controlled his consciousness, searching out with intelligence, leads the air gradually to the base of the palate.

COMMENTARY

Manasvī means “one who has conquered the consciousness.” The base of the palate indicates a place preceding the actually cakra. The movement is performed slowly (śanaiḥ) because of the possibility of the air going in many directions.

|| 2.2.21 ||

tasmād bhruvor antaram unnayeta

niruddha-saptāyatano ’napekṣaḥ

sthitvā muhūrtārdham akuṇṭha-dṛṣṭir

nirbhidya mūrdhan visṛjet paraṁ gataḥ ||

TRANSLATION

He leads the air to the point between the brows (ājñā-cakra) and blocks the seven pathways. Situated there for a moment, unattached, with clear vision, absorbed in the Brahman, he then pierces the brahma-randhra and gives up the senses and body.

COMMENTARY

Then he leads the air to the ājñā-cakra between the eyebrows. He blocks the seven roads: the two ears, two eyes, two nostrils and mouth. These are the paths by which the prāṇa can exit. Being unattached, not being interested in experiencing the enjoyments of Brahma-loka, as the krama-muktas are, he pierces the brahma-randhra and gives up the body (gross) and senses (subtle body).

|| 2.2.22 ||

yadi prayāsyan nṛpa pārameṣṭhyaṁ

vaihāyasānām uta yad vihāram

aṣṭādhipatyaṁ guṇa-sannivāye

sahaiva gacchen manasendriyaiś ca ||

TRANSLATION

O King! If one endeavors for Brahma-loka or the playgrounds of the aerial beings who are endowed with eight mystic powers in the variegated universe, one goes to those places with the mind and senses.

COMMENTARY

Having spoken of instant liberation, Śukadeva now describes gradual liberation (krama-mukti). If one desires to attain Brahma-loka (pārameṣṭhyam) or the playgrounds of the Khecaras (flying beings) who have eight mystic powers, in this universe filled with all qualities (guṇa-sannivāye), at the time of giving up the body, one does not give up the mind and senses. Rather with the mind and senses, one goes to enjoy those planets.

|| 2.2.23 ||

yogeśvarāṇāṁ gatim āhur antar-

bahis-tri-lokyāḥ pavanāntar-ātmanām

na karmabhis tāṁ gatim āpnuvanti

vidyā-tapo-yoga-samādhi-bhājām ||

TRANSLATION

They say that the great yogīs who possess subtle bodies and worship the Lord, follow dharma and practice aṣṭāṅga-yoga and jñāna go anywhere inside and outside the universe. They do not attain such places by performance of karma.

COMMENTARY

Though the yogīs may enjoy, that is not the same enjoyment experienced by the karmīs. They say that the great yogīs can go inside the universe to places like Mahar-loka and outside the universe as well, because they have subtle bodies (pavanāntar-ātmanām). They perform worship of the Lord (vidyā), follow the rules of the Lord (tapo) practice aṣṭāṅga-yoga (yoga) and jñāna as well (samādhi).

|| 2.2.24 ||

vaiśvānaraṁ yāti vihāyasā gataḥ

suṣumṇayā brahma-pathena śociṣā

vidhūta-kalko ’tha harer udastāt

prayāti cakraṁ nṛpa śaiśumāram ||

TRANSLATION

O King! The yogī, having gone by the path of Brahma-loka, goes to Vaiśvānara by means of the ether, through the luminaries of the suṣumna-nāḍī. Being free of all desires, he then approaches the Śiśumāra constellation above, which is related to the Lord.

COMMENTARY

First they go to the presiding deity of fire, Vaiśvānara,[103] by means of the ākāśa (vihāyasā), through the suṣumna-nāḍī, by the path to Brahma-loka (brahma-pathena). That nāḍī is located outside the body, since it is filled with luminaries (śociṣā). Having given up all impurities (vidhūta-kalkaḥ), not being attached to anything, they proceed to the circle of stars located higher, in the form of a dolphin, which is related to the Lord. That circle starts with stars such as Āditya (Punarvasu) and ends with the Dhruva star.[104]

|| 2.2.25 ||

tad viśva-nābhiṁ tv ativartya viṣṇor

aṇīyasā virajenātmanaikaḥ

namaskṛtaṁ brahma-vidām upaiti

kalpāyuṣo yad vibudhā ramante ||

TRANSLATION

Surpassing the navel of Viṣṇu, the area of Svarga, with his very subtle, pure body, he alone arrives at the worshipable Mahar-loka, in which sages who live for a mahā-kalpa enjoy.

COMMENTARY

Passing through this circle of stars belonging to Viṣṇu, which is the navel of the universal form (viśva-nābhim) with a subtle body which is very subtle (aṇiyasā) and pure (virajena), he alone (ekaḥ), separate from others because he does not go to Svarga, arrives at Mahar-loka (brahma-vidām) worthy of worship (namaskṛtam), where the sages who live for a mahā-kalpa (lifetime of Brahmā) enjoy.

|| 2.2.26 ||

atho anantasya mukhānalena

dandahyamānaṁ sa nirīkṣya viśvam

niryāti siddheśvara-yuṣṭa-dhiṣṇyaṁ

yad dvai-parārdhyaṁ tad u pārameṣṭhyam ||

TRANSLATION

After this, seeing the three worlds (including Svarga) burning because of the fire emanating from the mouth of Ananta, he departs for Brahma-loka which lasts two parārdhas, and where there are flying vehicles used by perfected beings.

COMMENTARY

After this (athaḥ), if he desires, out of curiosity, to stay there until the end of the day of Brahmā, at the end of the day, seeing the three worlds (viśvam) burning, he departs from Mahar-loka because of the heat and goes upward to Brahma-loka (pārameṣṭhyam) that lasts for two parārdhas (Brahmā’s life), in which there are space vehicles used by the perfected beings.

|| 2.2.27 ||

na yatra śoko na jarā na mṛtyur

nārtir na codvega ṛte kutaścit |

yac cittato ’daḥ kṛpayānidaṁ-vidāṁ

duranta-duḥkha-prabhavānudarśanāt ||

TRANSLATION

In Brahma-loka there is no lamentation, old age, death, suffering or fear, except suffering in the mind, because of their compassion on seeing the influence of insurmountable suffering on the living entities ignorant of the path of Vaiṣṇava-yoga.

COMMENTARY

This is a glorification of Satya-loka. In that place there is no lamentation, old age, death, suffering (artiḥ) or fear (udvegaḥ), except for suffering in the mind (cittataḥ).  Why? How does that arise? It is because of compassion arising from seeing the influence of insurmountable suffering of those in the three worlds who do not know the process of devotional yoga. This is praise in disguise for the great compassion of the inhabitants of Satya-loka.

|| 2.2.28 ||

tato viśeṣaṁ pratipadya nirbhayas

tenātmanāpo ’nala-mūrtir atvaran |

jyotirmayo vāyum upetya kāle

vāyv-ātmanā khaṁ bṛhad ātma-liṅgam ||

TRANSLATION

Then he attains the layer of earth without fear with a body of earth, then the layer of water, with a body of water, and then the layer of fire with a body of fire. In time he attains layer of air with an air body and then the layer of ether, which is worshipped as a form of Paramātmā.

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