Manovaham Pranan nudan, i.e., bringing to sending
the vital breaths to the duct called Manovaha or Sushumna. Though a
physical act, its accomplishment becomes possible only by a long course
of penances consisting in the withdrawal of the mind from external
objects. "Reducing the (three) attributes to a state of uniformity," as
explained by the commentator, means arriving at Nirvikalpa, i.e., at that
state of knowledge which is independent of the senses.
752. The Knowledge here spoken of is that knowledge which is independent
of the senses. What the speaker says is that such Knowledge is no myth
but is sure to arise. When it arises, its possessor comes to know that
the external world, etc., is only the mind transformed, like the sights
seen and sounds heard and thoughts cherished in a dream. In the second
line the results of that knowledge are declared. The mind of a Mahatma is
mantra-siddha, i.e., has won success by the meditation of the initial
mantra, or om; it is nitya, i.e., eternal, meaning probably that though
the result of Maya or Avidya, it is no longer subject to rebirth; it is
virajas, i.e., free from desire and passion, and lastly it is Jyotishmat
or luminous, meaning Omniscient and Omnipotent. The commentator cites a
passage from Vasishtha's treatise on yoga which declares the same results
as consequent on the attainment of Knowledge. It is, of course, implied
that in attaining to such a state, the mind as mind must be destroyed or
merged into the Soul and the Soul, with knowledge only for its attribute,
must exist.
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