uklo rākottaraṁ sva-rāṭ
śuklo rākottaraṁ sva-rāṭ
viśvo ’tha taijasaḥ prājñas
turya ātmā samanvayāt
On his path of ascent, he attains the deities of fire, the sun, the day, the end of the day, the bright fortnight, the full moon, the passing of the sun in the north, and then Brahmā. He then merges the gross coverings into the subtle coverings, and the subtle covering into kāraṇa[121]. He merges the kāraṇa into the ātmā, the witness of all these.
He attains the deities of fire, the day, the end of day, the waxing fortnight, and the full moon, the sun’s northern course and then Brahmā (svarāṭ). After he enjoys on Brahmaloka, his method of liberation is described. He merges the gross covering (viśvaḥ) into the subtle covering (taijasaḥ). He merges his subtle covering into the very subtle covering called kāraṇa (prājñāh).[122] He merges the kāraṇa into the ātmā (turyaḥ), the witness (samanvayāt). With the destruction of all the transitory objects witnessed, only the pure ātmā remains. Thus he is liberated.
|| 7.15.55 ||
deva-yānam idaṁ prāhur
bhūtvā bhūtvānupūrvaśaḥ
ātma-yājy upaśāntātmā
hy ātma-stho na nivartate
This is called deva-yāna. Passing through these stages successively, the person absorbed in ātmā, free of desires and fixed in ātmā, does not return to the material world.
Situated on the path of the sun, he goes through these stages successively.
|| 7.15.56 ||
ya ete pitṛ-devānām
ayane veda-nirmite
śāstreṇa cakṣuṣā veda
jana-stho ’pi na muhyati
A person situated in the body, who knows through the eyes of scripture these paths of the pitṛyāna and deva-yāna mentioned in the Vedas, is not bewildered.
Veda-nirmite means mentioned in the Vedas with words like te janā dhūmam abhisaṁbhavanti (they go to smoke) and te ’rcir abhisambhavanti (they go to the sun). (Bṛhad-ārāṇyaka Upaniṣad 6.2.15) Janasthaḥ means “though situated in a body.”
|| 7.15.57 ||
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