Guest guest Posted March 16, 2005 Report Share Posted March 16, 2005 Namaste Note: For an Introduction, see http://www.escribe.com/culture/advaitin/m25159.html or http://www.escribe.com/religion/advaita/m16169.html yoge buddhiryogashAstraM yogajyotii rasAmRRitaM . yogena paramo devaH labhyo yo vishvatomukhaH .. 9 .. Tuning the intellect towards yoga is the science of yoga. The Light of yoga is the Nectar essence. It is by yoga the absolute Transcendent Lord is reachable. _________________________ yogenArAdhyate devaH yathA shATyAyanii shiraH . yogayaj~naH sadaikAgrya-bhaktyA sevA harerguroH .. 10 .. The Lord is propitiated by yoga. Just as a one-pointed service and devotion to Hari or the Guru. ....? Note: ‘shATya’ means ‘villainy’. ‘shiraH’ here could mean a serpent. The meaning of the second quarter of the shloka is not clear. Nor is the translation I have made of the second half! Help needed from scholars. yayA sAtvikayA dhRRityA manaH prANAdi dhAryate . tAM yogamiti manyante sthirAmindriya-dhAraNAM .. 11 .. By means of sAtvic steadfast will the mind and the prANas are tethered; that fixation of the senses is said to be yoga. ________________________________ yadA panchAvatiShTante j~nAnAni manasA saha . na vicheShTati buddhishcha ityevaM cha kaTha-shrutiH .. 12 ... That is when the five knowledge-instruments along with the mind stand firm and the intellect does not engage in its activities. This is what the kaThopanishad says (in II – 3 – 10). __ shabdAdInAm agrahaNAt dUre tiShTanti kalmaShAH . turyasvapne turyatejAH pUrNabodhasvarUpataH .. 13 .. When the senses of sound etc. are not taken in, all the trouble makers are left far behind. That is the state (?) that transcends the dream-world. Because of the reality of the cognition of the Absolute. (turyatejAh : ?) ____ sa~NkalpAdIn na gRRihNAti manastiShTati kevalaH . turyasuptau na cheShTAshcha buddherapi bhavantyaho .. 14 .. The mind stands alone and does not recognize any wishes or desires. When one has transcended the sleep-state there is indeed no activity of even the intellect . ________ samAdhipAratantryAchcha tripuTI vikalA hi dhIH . parAgatisturyaturyA svamAtrasyAvasheShataH .. 15 .. Because of the dependent nature of samAdhi, the three-fold nature of the intellect (in terms of knower, known and knowledge) is ineffective. The Absolute Goal that ‘transcends even the fourth’ ( = ‘turya-turyA’ ?) consists of the Self alone. __ akhaNDaikarasaH sAxAt ashivagrAsa IshvaraH . parAsyashaktirvividhA turyaturyasya sAxiNaH .. 16 .. Of the Witness that transcends the Fourth the potential is multifold. It is of unfragmented unique nectar that does not permit any inauspiciousness (=non-Self). [VK: How does ‘IshvaraH’ translate here?]. ___________ dhAraNAdhyAna samAdhayaH yogAH iti khyAyante . tathApi samAdhireva mukhyo yogaH itarau gauNau . chittaM hi dhyeyAkAratAM dhatte yathA sphaTikaH vastuyogena . rajastamoleshanApyanubhavaH satvotkarShaH samAdhiH .. Synopsis: The states (processes?) of dhAraNA, dhyAna and samAdhi are called yoga. However it is samAdhi that is the prime yoga, the others are accessory only. The mind becomes what is meditated on just as a crystal takes the colour of the adjacent matter. yogena yogo j~nAtavyaH yogo yogAt pravardhate . vedAntashrutiyogena mananAbhyAsa-pATavAt .. 17 .. By the dexterity of contemplation on the yoga of vedantic scriptural pronouncements , yoga is to be learnt by yoga. By yoga does yoga grow. ____________ nairantaryAnusaMdhAnAt apramatto bhavatyayaM . svAtiriktaM nAsti kiMcit iti j~nAnaM rasAmRRitaM .. 18 .. By non-interrupted contemplation does one become steady. There is nothing other than the Self . That is the knowledge which is the essential content. _________ jIveshabhedashAntyA cha aikya-yogaH pravardhate . bhaktidArDyaM bhaveccApi j~nAnayogAt svapUrNatA .. 19 .. The yoga of union, (as it may be called) arises by the annihilation of the difference between the finite Jiva and the infinite Isha. By the yoga of knowledge the intrinsic fullness as well as the firmness of Bhakti is achieved. __________ svAtiriktena saMyogaM nirudhya svAvasheShataH . sarvApannutisAmarthyAt svarUpaM paripashyati .. 20 .. By negating all contact or cognition of anything other than the Self, to the extent of only the Self remaining (as residual) one sees, as it were, the Reality of the Self, through the capability of total surrender. ______________ yasyAM kasyAM avasthAyAM manasaH saukaryeNa dhyeya-mAtrAvalambanaM j~nAyate tatraiva upAsA-siddhiH . yatra sUkShma-vastu-nirIkShaNa-kShamo bhavati tatra sUkShma-jagadavataraNa-sAmarthyaM jAyate .. Synopsis: What is contemplated on – That alone should remain, in whatever state or circumstance you may be. That is the consummation of Devotion. Where one becomes adept in the visualisation of The Subtle, there one becomes also capable of descending down to the subtlety of the world. PraNAms to all the advaitins on this list and to my father. profvk Prof. V. Krishnamurthy You are welcome to have a look at any of the following books on my website: http://www.geocities.com/profvk 1. Gems from the Ocean of Hindu Thought Vision & Practice 2. Live Happily, the Gita Way 3. Advaita Dialogue for beginners. 4. Discourses of the Paramacharya on Soundaryalahari. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 16, 2005 Report Share Posted March 16, 2005 advaitin, "V. Krishnamurthy" <profvk> wrote: > > yogenArAdhyate devaH yathA shATyAyanii shiraH . > yogayaj~naH sadaikAgrya-bhaktyA sevA harerguroH .. 10 .. > > The Lord is propitiated by yoga. Just as a one-pointed > service and devotion to Hari or the Guru. ....? > > Note: `shATya' means `villainy'. `shiraH' here could mean a > serpent. The meaning of the second quarter of the shloka > is not clear. Nor is the translation I have made of the > second half! Namaste, There is an upanishad - shATyAyanii (Shatyayani)[#99/108] - a Sanyasa upanishad from Shukla Yajurveda, which expounds the characteristics of various renunciants, and the consequences of abandoning these after one has entered the Sanyasa Ashrama. shATyAyanii shiraH could possibly mean adhering to the tenets of this scripture? http://sanskrit.gde.to/doc_upanishhat/shatyayani.itx Regards, Sunder Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 16, 2005 Report Share Posted March 16, 2005 advaitin, "Sunder Hattangadi" <sunderh> wrote: > > advaitin, "V. Krishnamurthy" <profvk> wrote: > > > > yogenArAdhyate devaH yathA shATyAyanii shiraH . > > yogayaj~naH sadaikAgrya-bhaktyA sevA harerguroH .. 10 .. > > > > The Lord is propitiated by yoga. Just as a one-pointed > > service and devotion to Hari or the Guru. ....? > > > > Note: `shATya' means `villainy'. `shiraH' here could mean a > > serpent. The meaning of the second quarter of the shloka > > is not clear. Nor is the translation I have made of the > > second half! > > Namaste, > > There is an upanishad - shATyAyanii (Shatyayani)[#99/108] - a > Sanyasa upanishad from Shukla Yajurveda, which expounds the > characteristics of various renunciants, and the consequences of > abandoning these after one has entered the Sanyasa Ashrama. > > shATyAyanii shiraH could possibly mean adhering to the tenets > of this scripture? > > http://sanskrit.gde.to/doc_upanishhat/shatyayani.itx > > > Regards, > > Sunder Namaste Sunderji, wonderful. I am sure you are going to be of great help to me in my translation of my father's work. Yes, ShATyAyani upanishad contains exactly the 2nd line of shloka 10 of the text we are reading. So now "yathA ShATyAyanI shiraH' would mean 'according to ShATyAyanI Upanishad'. The word 'shirah' means 'head', denoting the head of the vedas, that is, upanishad. In fact all upanishads are referred to as 'veda-shiras'. Now the full translation of shloka 10 is to be revised as follows, (thanks to Sunder-ji!): The Lord is to be propitiated by yoga. As per the words of ShATyAyanI upanishad, the yajna of yoga is nothing but service done to the Guru and the Almighty with one-pointed devotion. PraNAms to all advaitins on this list and to my father profvk Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 28, 2005 Report Share Posted March 28, 2005 praNAm all, > samAdhipAratantryAchcha tripuTI vikalA hi dhIH . > parAgatisturyaturyA svamAtrasyAvasheShataH .. 15 .. > Because of the "dependent nature of samAdhi"... Prof VKji, Sorry, I'm lagging in your classes. Could you pls clarify a basic doubt of mine on the above? When you say dependent nature of samadhi, what is it meant to be dependent on... doer's characteristics, or means followed, etc? Thanks much. jai bajrangabali, --praveen Quote Link to comment Share on other sites More sharing options...
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