भ्रुवोः / bhruvoḥ
अध्याय 5 , श्लोक 27
--
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥
--
स्पर्शान् कृत्वा बहिः बाह्यान् चक्षुः च एव अन्तरे भ्रुवोः ।
प्राण-अपानौ समौ कृत्वा नासा-अभ्यन्तरचारिणौ ॥
--
अर्थ :
बाह्य इन्द्रिय-संवेदनों (स्पर्श, रूप, रस, गंध , शब्द ) को बाहर छोड़कर अर्थात् चित्त को उनसे हटाकर अन्तर्मुख करते हुए दृष्टि / ध्यान को दोनों भौहों के मध्य स्थिर कर, नासा में आती-जाती श्वास (अर्थात् प्राण और अपान को समान (संतुलित) कर ..
--
अध्याय 8, श्लोक 10,
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यं ॥
--
(प्रयाणकाले मनसा अचलेन ।
भक्त्या युक्तः योगबलेन च एव ।
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्
सः तम् परम् पुरुषम् उपैति दिव्यम् ॥)
--
भावार्थ :
(और) अन्त-समय आने पर अचल मन, भक्ति तथा (श्लोक 8 में कहे गए पूर्व में किए गए अभ्यास से सिद्ध हुए) योगबल की सहायता से ही वह भृकुटी के मध्य में प्राण को अच्छी प्रकार स्थापित (आविष्ट) करते हुए वह उस परम पुरुष परमेश्वर को ही प्राप्त होता है ।
--
भ्रुवोः / bhruvoḥ
Chapter 5, śloka 27
sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||
--
sparśān kṛtvā bahiḥ bāhyān cakṣuḥ ca eva antare bhruvoḥ |
prāṇa-apānau samau kṛtvā nāsā-abhyantaracāriṇau ||
--
Meaning :
Withdrawing the attention from the external objects (that are perceptions of the form of touch, shape and color, taste, smell and sound), and turning the same within at the middle between the two eye-brows, keeping the flow (the vital breath that regulates and controls the physical breath) in balance...
--
Chapter 8, śloka 10,
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyaṃ ||
--
(prayāṇakāle manasā acalena |
bhaktyā yuktaḥ yogabalena ca eva |
bhruvoḥ madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam ||)
--
Meaning :
(Please see this shloka along-with shloka 1of this chapter. Those who by their whole devtion to Him, have mastered the skill of remembering Him (The Supreme Reality, / ’brahman’ / 'Self', / śrīkṛṣṇa paramātman) get stabilized in 'Heart', which is the Spiritual Heart / Love of Him, as Pure Consciousness Principle. Sri has emphasized that one who remembers Him through 'Self-Enquiry' need not and should not go through the circuitous path of yoga as is advised by the ardent supporters of yoga and yogik methods. The 'Self-Enquiry' can not proceed until there is devotion to The Lord, and if there is this devotion, Even the 'Self-Enquiry' is but an excuse only, and one shall reach and attain The Lord, with no exception. However, those who are inclined, interested and able enough to discover the 'prāṇa' (vital-breath) and 'cetanā ' (the awareness / consciousness associated with 'prāṇa'), and reach their common and the only source, wherefrom they emerge-out, take the manifest form and appear as different from one-another, as two, which is the 'Heart', they will find the same Reality as Self, There.
Such a devotee can easily bring the attention at the place where the two paths of 'prāṇa' change their course of movement along the 'kuṃḍalinī'. This happens only through pure devtion and by no other means. And such a devotee can thus bringing the at that prāṇa-centre, having attention there and remembering 'Me' That is, The Lord śrīkṛṣṇa paramātman, or 'Self' as 'Me' (I-Consciousness).
But again this is a secondary path, and in an earlier śloka 6, Lord has clearly pointed out that whatever one remembers and thinks of at the time of death, one attains the same state after his death. So one should always remember the Lord / Self.
अध्याय 5 , श्लोक 27
--
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥
--
स्पर्शान् कृत्वा बहिः बाह्यान् चक्षुः च एव अन्तरे भ्रुवोः ।
प्राण-अपानौ समौ कृत्वा नासा-अभ्यन्तरचारिणौ ॥
--
अर्थ :
बाह्य इन्द्रिय-संवेदनों (स्पर्श, रूप, रस, गंध , शब्द ) को बाहर छोड़कर अर्थात् चित्त को उनसे हटाकर अन्तर्मुख करते हुए दृष्टि / ध्यान को दोनों भौहों के मध्य स्थिर कर, नासा में आती-जाती श्वास (अर्थात् प्राण और अपान को समान (संतुलित) कर ..
--
अध्याय 8, श्लोक 10,
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यं ॥
--
(प्रयाणकाले मनसा अचलेन ।
भक्त्या युक्तः योगबलेन च एव ।
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्
सः तम् परम् पुरुषम् उपैति दिव्यम् ॥)
--
भावार्थ :
(और) अन्त-समय आने पर अचल मन, भक्ति तथा (श्लोक 8 में कहे गए पूर्व में किए गए अभ्यास से सिद्ध हुए) योगबल की सहायता से ही वह भृकुटी के मध्य में प्राण को अच्छी प्रकार स्थापित (आविष्ट) करते हुए वह उस परम पुरुष परमेश्वर को ही प्राप्त होता है ।
--
भ्रुवोः / bhruvoḥ
Chapter 5, śloka 27
sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||
--
sparśān kṛtvā bahiḥ bāhyān cakṣuḥ ca eva antare bhruvoḥ |
prāṇa-apānau samau kṛtvā nāsā-abhyantaracāriṇau ||
--
Meaning :
Withdrawing the attention from the external objects (that are perceptions of the form of touch, shape and color, taste, smell and sound), and turning the same within at the middle between the two eye-brows, keeping the flow (the vital breath that regulates and controls the physical breath) in balance...
--
Chapter 8, śloka 10,
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyaṃ ||
--
(prayāṇakāle manasā acalena |
bhaktyā yuktaḥ yogabalena ca eva |
bhruvoḥ madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam ||)
--
Meaning :
(Please see this shloka along-with shloka 1of this chapter. Those who by their whole devtion to Him, have mastered the skill of remembering Him (The Supreme Reality, / ’brahman’ / 'Self', / śrīkṛṣṇa paramātman) get stabilized in 'Heart', which is the Spiritual Heart / Love of Him, as Pure Consciousness Principle. Sri has emphasized that one who remembers Him through 'Self-Enquiry' need not and should not go through the circuitous path of yoga as is advised by the ardent supporters of yoga and yogik methods. The 'Self-Enquiry' can not proceed until there is devotion to The Lord, and if there is this devotion, Even the 'Self-Enquiry' is but an excuse only, and one shall reach and attain The Lord, with no exception. However, those who are inclined, interested and able enough to discover the 'prāṇa' (vital-breath) and 'cetanā ' (the awareness / consciousness associated with 'prāṇa'), and reach their common and the only source, wherefrom they emerge-out, take the manifest form and appear as different from one-another, as two, which is the 'Heart', they will find the same Reality as Self, There.
Such a devotee can easily bring the attention at the place where the two paths of 'prāṇa' change their course of movement along the 'kuṃḍalinī'. This happens only through pure devtion and by no other means. And such a devotee can thus bringing the at that prāṇa-centre, having attention there and remembering 'Me' That is, The Lord śrīkṛṣṇa paramātman, or 'Self' as 'Me' (I-Consciousness).
But again this is a secondary path, and in an earlier śloka 6, Lord has clearly pointed out that whatever one remembers and thinks of at the time of death, one attains the same state after his death. So one should always remember the Lord / Self.
