Devanagari
यदोपरामो मनसो नामरूप-
रूपस्य दृष्टस्मृतिसम्प्रमोषात् ।
य ईयते केवलया स्वसंस्थया
हंसाय तस्मै शुचिसद्मने नम: ॥ २६ ॥
Verse text
yadoparāmo manaso nāma-rūpa-
rūpasya dṛṣṭa-smṛti-sampramoṣāt
ya īyate kevalayā sva-saṁsthayā
haṁsāya tasmai śuci-sadmane namaḥ
Synonyms
yadā
—
when in trance
;
uparāmaḥ
—
complete cessation
;
manasaḥ
—
of the mind
;
nāma
—
rūpa — material names and forms
;
rūpasya
—
of that by which they appear
;
dṛṣṭa
—
of material vision
;
smṛti
—
and of remembrance
;
sampramoṣāt
—
due to the destruction
;
yaḥ
—
who (the Supreme Personality of Godhead)
;
īyate
—
is perceived
;
kevalayā
—
with spiritual
;
sva
—
saṁsthayā — His own original form
;
haṁsāya
—
unto the supreme pure
;
tasmai
—
unto Him
;
śuci
—
sadmane — who is realized only in the pure state of spiritual existence
;
namaḥ
—
I offer my respectful obeisances .
Translation
When one’s consciousness is completely purified of the contamination of material existence, gross and subtle, without being agitated as in the working and dreaming states, and when the mind is not dissolved as in suṣupti, deep sleep, one comes to the platform of trance. Then one’s material vision and the memories of the mind, which manifests names and forms, are vanquished. Only in such a trance is the Supreme Personality of Godhead revealed. Thus let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is seen in that uncontaminated, transcendental state.
Translation (Visvanatha Cakravarti Thakura)
I offer respects to the pure Lord, perceived by the pure mind, who is perceived as impersonal when the mind which defines names and forms enters samādhi because of complete destruction of seeing and remembering material objects.
“You have said that the person who knows him does not know him. In that matter, there are two types of known object: that which is easily understood and that which is difficult to understand.” This verse will speak of the impersonal form of the Lord which is easily understood. Uparāmaḥ manasaḥ (cessation of mind) here means the state of samādhi, not the dissolution produced in the state of deep sleep, and not the agitation in the waking or dream states. What is the mind? It defines names and forms (nāma-rūpa-rūpasya). What is the cause of the mind’s samādhi? It arises from complete destruction (sampramoṣāt) of seeing and remembering. At that time the Lord is perceived as a form without qualities, as a spiritual substance only (kevalayā sva-saṁsthayā). I offer respects to the Lord who is pure (haṁsāya), who is perceived in the pure heart. Brahmā has said that this form of the Lord is easy to understand:
tathāpi bhūman mahimāguṇasya te
viboddhum arhaty amalāntar-ātmabhiḥ
avikriyāt svānubhavād arūpato
hy ananya-bodhyātmatayā na cānyathā
Nondevotees, however, cannot realize you in your full personal feature. Nevertheless, it may be possible for them to realize your expansion as the impersonal Supreme by cultivating direct perception of the self within the heart. But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects. Only in this way will your impersonal feature manifest itself to them. SB 10.14.6
Purport
There are two stages of God realization. One is called
sujṣeyam,
or very easily understood (generally by mental speculation), and the other is called
durjṣeyam,
understood only with difficulty. Paramātmā realization and Brahman realization are considered
sujṣeyam,
but realization of the Supreme Personality of Godhead is
durjṣeyam.
As described here, one attains the ultimate realization of the Personality of Godhead when one gives up the activities of the mind — thinking, feeling and willing — or, in other words, when mental speculation stops. This transcendental realization is above
suṣupti,
deep sleep. In our gross conditional stage we perceive things through material experience and remembrance, and in the subtle stage we perceive the world in dreams. The process of vision also involves remembrance and also exists in a subtle form. Above gross experience and dreams is
suṣupti,
deep sleep, and when one comes to the completely spiritual platform, transcending deep sleep, he attains trance,
viśuddha-sattva,
or
vasudeva-sattva,
in which the Personality of Godhead is revealed.
Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ:
as long as one is situated in duality, on the sensual platform, gross or subtle, realization of the original Personality of Godhead is impossible.
Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ:
but when one engages his senses in the service of the Lord — specifically, when one engages the tongue in chanting the Hare Kṛṣṇa
mantra
and tasting only Kṛṣṇa
prasāda
with a spirit of service — the Supreme Personality of Godhead is revealed. This is indicated in this verse by the word
śuci-sadmane.
Śuci
means purified. By the spirit of rendering service with one’s senses, one’s entire existence becomes
śuci-sadma,
the platform of uncontaminated purity. Dakṣa therefore offers his respectful obeisances unto the Supreme Personality of Godhead, who is revealed on the platform of
śuci-sadma.
In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following prayer by Lord Brahmā from the
Śrīmad-Bhāgavatam
(10.14.6)
:
tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ.
“One whose heart has become completely purified, my Lord, can understand the transcendental qualities of Your Lordship and can understand the greatness of Your activities.”