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utsarpayaṁs tu taṁ mūrdhni
Содержание книги
- He sprinkled water that had washed their feet on his head. He acted according to the conduct of the well-bred, as if teaching others.
- Poor but saintly householders whose houses give worthy reception to devotees with water, grass, earth, husband and family, are fortunate.
- kaccin naḥ kuśalaṁ nāthā
- pṛthos tat sūktam ākarṇya
- kṣemasya sadhryag-vimṛśeṣu hetuḥ
- ahiṁsayā pāramahaṁsya-caryayā
- dagdhāśayo mukta-samasta-tad-guṇo
- indriyair viṣayākṛṣṭair
- cetanāṁ harate buddheḥ
- arthendriyārthābhidhyānaṁ
- na teṣāṁ vidyate kṣemam
- yasminn idaṁ sad-asad-ātmatayā vibhāti
- karmāśayaṁ grathitam udgrathayanti santaḥ
- kṛcchro mahān iha bhavārṇavam aplaveśāṁ
- sa evaṁ brahma-putreṇa
- sarva lokādhipatyaṁ ca
- Maitreya said: The masters of ātma-yoga, after being worshipped by Pṛthu, and praising his character, went to Satyaloka through the sky while the people watched.
- phalaṁ brahmaṇi sannyasya
- sūryavad visṛjan gṛhṇan
- bhaktyā go-guru-vipreṣu
- tatrāpy adābhya-niyamo
- dhvasta-karmāmalāśayaḥ
- sattvātmanas tad-anusaṁsmaraṇānupūrtyā
- chinnānya-dhīr adhigatātma-gatir nirīhas
- saṁyojyātmānam ātmani
- utsarpayaṁs tu taṁ mūrdhni
- taṁ sarva-guṇa-vinyāsaṁ
- tat-patny anugatā vanam. sukumāry atad-arhā ca. yat-padbhyāṁ sparśanaṁ bhuvaḥ. The great queen, Arci, his wife, whose feet should not touch the ground, and thus was not suited to austerity, followed him to the fo
- pṛthuṁ vīra-varaṁ patim
- sa vañcito batātma-dhruk
- pṛthuḥ sa bhagavattamaḥ
- rutvaitad abhiyāti yān
- pṛthu-putraḥ pṛthu-śravāḥ
- vidvān api na jaghnivān
- anuyajñaṁ vitanvataḥ
- atadrutyāṁ daśābhavan
- ghorayā bhagavān bhavaḥ
- tatra gāndharvam ākarṇya
- viditaṁ vaś cikīrṣitam
- priyāḥ stha bhagavān yathā
- bhūta-sūkṣmendriyātmane
- I offer my respects to Aniruddha, the lord of the mind, which is the chief sense. I offer respects to the perfect sun, who nourishes the jīva.
- namaḥ sarva-rasātmane
- artha-liṅgāya nabhase
- sāṅkhya-yogeśvarāya ca
- dehi bhāgavatārcitam
- prīti-prahasitāpāṅgam
- dukūla-svarṇa-mekhalam
- tma-śuddhim abhīpsatām
- yatra nirviṣṭam araṇaṁ
utsarpayaṁs tu taṁ mūrdhni
krameṇāveśya niḥspṛhaḥ
vāyuṁ vāyau kṣitau kāyaṁ
tejas tejasy ayūyujat
He gradually led the air to the brahma-randhra, and without desire, merged the air in his body with the totality of air, and the earth and fire of his body with the totality of earth and fire.
At the top of the head he fixed the air at the brahma-randhra. He then merged the air in the body with totality of air (vayau), and merged the other four elements of the body--earth, water, fire and ether—with the totality of those elements.
|| 4.23.16 ||
khāny ākāśe dravaṁ toye
yathā-sthānaṁ vibhāgaśaḥ
kṣitim ambhasi tat tejasy
ado vāyau nabhasy amum
He merged the ether in his body with the totality of ether, and the water in his body with the totality of water. He merged earth into water, water into fire, fire into air and air into ether.
Khāni means the holes in the body (ether). Dravam means water in the body. After destroying the body, one meditates on destroying the five elements to achieve the ātmā separate from the body. One merges earth into water etc.
|| 4.23.17 ||
indriyeṣu manas tāni
tan-mātreṣu yathodbhavam
bhūtādināmūny utkṛṣya
mahaty ātmani sandadhe
He merged the mind into the senses and the senses into the sense objects, according to order of their appearance. He merged the senses objects into ahaṅkāra and ahaṅkāra into mahat-tattva.
Having described destruction of the elements up to ether, which are all produces of ahaṅkāra in tamas, the destruction of the products of ahaṅkāra in sattva and rajas are described. He merged (sandadhe) the mind into the senses, along with the sense devatās. He merged the senses and their devatās into the tan-mātras. Because the mind is dependent on the senses, he merged it into the senses. Since senses are dependent on the sense objects, he merged the senses into the sense objects. Indriyair viṣayākṛṣṭair ākṣiptaṁ dhyāyatāṁ manaḥ: the mind of a person thinking of sense objects is bewildered by the senses attracted to those objects. (SB 4.22.30) They were merged according to the order in which they appeared. The mind and sense devatās merge into the senses, because mind and the sense devatās do not have their own svarūpas without the senses. But even the senses depend on the tan-mātras. This is the conception. He then merged the tan-mātras (amūni) into ahaṅkāra (bhūtādi), and merged the ahaṅkāra into the mahat-tattva (ātmani).
Instead of manaḥ sometimes nabhaḥ (ether) is seen and instead of yathobhūtam the phrase yathā sthānam is seen. Then the meaning is “they are merged into their shelter.” Earth merges into its shelter, water. Ether resides in the senses and thus merges with them. The mind is considered one of the senses. The senses reside in the sense objects (their shelter) since they direct themselves to sense objects, and thus they merge into the sense objects. In this way the words yathodbhūtam and yathā-sthānam are explained without contradiction.
|| 4.23.18 ||
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