rūpasya dṛṣṭa-smṛti-sampramoṣāt
rūpasya dṛṣṭa-smṛti-sampramoṣāt
ya īyate kevalayā sva-saṁsthayā
haṁsāya tasmai śuci-sadmane namaḥ
I offer respects to the pure Lord, perceived by the pure mind, who is perceived as impersonal when the mind which defines names and forms enters samādhi because of complete destruction of seeing and remembering material objects.
“You have said that the person who knows him does not know him. In that matter, there are two types of known object: that which is easily understood and that which is difficult to understand.” This verse will speak of the impersonal form of the Lord which is easily understood. Uparāmaḥ manasaḥ (cessation of mind) here means the state of samādhi, not the dissolution produced in the state of deep sleep, and not the agitation in the waking or dream states. What is the mind? It defines names and forms (nāma-rūpa-rūpasya). What is the cause of the mind’s samādhi? It arises from complete destruction (sampramoṣāt) of seeing and remembering. At that time the Lord is perceived as a form without qualities, as a spiritual substance only (kevalayā sva-saṁsthayā). I offer respects to the Lord who is pure (haṁsāya), who is perceived in the pure heart. Brahmā has said that this form of the Lord is easy to understand:
tathāpi bhūman mahimāguṇasya te
viboddhum arhaty amalāntar-ātmabhiḥ
avikriyāt svānubhavād arūpato
hy ananya-bodhyātmatayā na cānyathā
Nondevotees, however, cannot realize you in your full personal feature. Nevertheless, it may be possible for them to realize your expansion as the impersonal Supreme by cultivating direct perception of the self within the heart. But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects. Only in this way will your impersonal feature manifest itself to them. SB 10.14.6
|| 6.4.27-28 ||
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