प्रयाणकाले मनसाऽचलेनभक्त्या युक्तो योगबलेन चैव ।भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्स तं परं पुरुषमुपैति दिव्यम् ॥
prayāṇakāle manasā’calenabhaktyā yukto yogabalena caivabhruvormadhye prāṇamāveśya samyaksa taṃ paraṃ puruṣamupaiti divyam
This supreme Self is the Seer, the Ancient of Days, subtler than the subtle and (in his eternal self-vision and wisdom) the Master and Ruler of all existence who sets in their place in his being all things that are; his form is unthinkable, he is refulgent as the sun beyond the darkness; he who thinketh upon this Purusha in the time of departure, with motionless mind, a soul armed with the strength of Yoga, a union with God in bhakti and the life-force entirely drawn up and set between the brows in the seat of mystic vision, he attains to this supreme divine Purusha.
Gītā 8·10We arrive here at the first description of this supreme Purusha,—the Godhead who is even more and greater than the Immutable and to whom the Gita gives subsequently the name of Purushottama. He too in his timeless eternity is immutable and far beyond all this manifestation and here in Time there dawn on us only faint glimpses of his being conveyed through many varied symbols and disguises, avyaktaḥ akṣaraḥ.
