कविं पुराणमनुशासितार
मणोरणीयांसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूप
मादित्यवर्णं तमसः परस्तात्।।8.9।।
।।8.9।।जो सर्वज्ञ पुराण शासन करनेवाला सूक्ष्मसेसूक्ष्म सबका धारणपोषण करनेवाला अज्ञानसे अत्यन्त परे सूर्यकी तरह प्रकाशस्वरूप -- ऐसे अचिन्त्य स्वरूपका चिन्तन करता है।
8.9 Yah, he who, anyone who; anusmaret, meditates on; kavim, the Omniscient, the Knower of things past, present and future; puranam, the Ancient, the Eternal; anusasitaram, the Ruler, the Lord of the whole Universe; aniyamsam, subtler; anoh, than the subtle; dhataram, the Ordainer; sarvasya, of every-thing-one who grants the fruits of actions, in all their varieties, individually to all creatures; acintya-rupam, who is of inconceivable form-His form, though always existing, defies being conceived of by anybody; aditya-varnam, who is effulgent like the sun, who is manifest as eternal Consciousness like the effulgence of the sun; and parastat, beyond; tamasah, darkness-beyond the darkness of delusion in the form of ignorance-(he attains the supreme Person). This verse is to be connected with the earlier itself thus: by meditating (on Him)৷৷.he attains Him. Further,
8.9 See Comment under 8.10
8.9 - 8.10 He who focusses his life-breath between the eyrows at the time of death with a mind rendered unswerving through its purification achieved by the strength of Yoga conjoined with Bhakti practised day after day; and he who contemplates on the Kavi i.e., the Omniscient, the Primeval, i.e., who existed always, the Ruler, i.e., who governs the universe, who is subtler than the subtle, i.e., who is subtler than the individual self, who is the Dhata of all, i.e., the creator of all, whose nature is inconceivable, i.e., whose nature is other than everything else, who is sun-coloured and beyond darkness, i.e., who possesses a divine form peculiar to Himself - he who concentrates on Him, the Divine Person described above, between the eyrows, attains Him alone. He attains His state and comes to have power and glory similar to His. Such is the meaning. Then He describes the mode of meditation to be adopted by the seeker of Kaivalya or the Jijnasu (i.e., of one who seeks to know his own self or Atman in contrast to one whose object is God-realisation).
Kavim puraanamanushaasitaaramAnoraneeyaamsam anusmaredyah; Sarvasya dhaataaram achintyaroopamAadityavarnam tamasah parastaat.
kavim—poet; purāṇam—ancient; anuśhāsitāram—the controller; aṇoḥ—than the atom; aṇīyānsam—smaller; anusmaret—always remembers; yaḥ—who; sarvasya—of everything; dhātāram—the support; achintya—inconceivable; rūpam—divine form; āditya-varṇam—effulgent like the sun; tamasaḥ—to the darkness of ignorance; parastāt—beyond; prayāṇa-kāle—at the time of death; manasā—mind; achalena—steadily; bhaktyā—remembering with great devotion; yuktaḥ—united; yoga-balena—through the power of yog; cha—and; eva—certainly; bhruvoḥ—the two eyebrows; madhye—between; prāṇam—life airs; āveśhya—fixing; samyak—completely; saḥ—he; tam—him; param puruṣham—the Supreme Divine Lord; upaiti—attains; divyam—divine
