YogAmRRitaM by R. Visvanatha Sastri - 3

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Namaste.

 

Note: For an Introduction, see

http://www.escribe.com/culture/advaitin/m25159.html

or

http://www.escribe.com/religion/advaita/m16169.html

 

sarvAdhikAri-sulabhaH bhaktiyogaH prashasyate .

tadbhAva-bhAvato yogaH sa eSha nirupadravaH .. 21 ..

 

Bhakti-yoga is extolled as accessible to all levels of

aspirants. The yoga that arises from that attitude is

certainly devoid of obstacles.

__________-

 

atadbhAvA-dutthitasya sthirA bhaktishcha sidhyati .

anyasmAccha parAvRRitya dhiyAyoga-pravRRittayA .. 22 ..

 

nistraiguNyaM bhaktiyogaM samAshrityaikya-rUpataH .

sarvatra niShkalaM pashyan samatve modate chiraM .. 23 ..

 

For the one who has arisen from the attitude of a

non-believer, he achieves a steady bhakti. The other yoga

that arises from an intellectual enquiry, is the

bhakti-yoga which is devoid of the three guNas, resorting

to which, through one-pointedness, one sees everywhere

what cannot be articulated and rejoices in that equanimity

for ever.

_____________

 

samatva-yogo nAmeti viShamANAdadarshanaM .

sthUla-dRRiShTyA cha viShamAH shvAno gAvashcha hastinaH ..

24 ..

 

The yoga of equanimity means the non-cognition of

distinctions. It is only in mundane vision that

distinction arises, (between) a dog, a cow or an elephant.

________

 

sUkShma-dRRiShTyA eka eva chidAnanda-ghanatvataH .

sthUlaM dRRishyamupekSheta antarmukhatayA sthitaH .. 25 ..

 

By inner vision one sees only the Oneness, because of the

fullness of Consciousness-Bliss. One ignores the outer

mundane vision by being tuned to the Inner.

____________

 

antaryAmI cha bhAveShu tattadbhAvAvabhAsakaH .

ekabhAvo mahAsattA sarva-bheda-vivarjitaH .. 26 ..

 

In all the different dispositions of the mind, each is

lighted up by the Indweller. He is ever-present, devoid of

all distinctions, and of one unique disposition.

__________

 

sa evAhaM chAhameva sa ityevaiSha nishchayaH .

ekatva-dArDhyAdbhajanaM eka-bhaktiriti smRRitA .. 27 ..

 

He is Myself and I am He –this is the conviction; the firm

reverence of this Oneness is said to be the Unique

undivided bhakti.

_____________

 

 

yaj~nopavItinaH sUkShma-darshinaH sUkShma-vastu-nikaTaM

prApitatvAt upanayana-kAla eva . nairguNyameva sidhyati

guNebhyaH pratinivRRittasya . guNadoShadRRishirdoSha

ityuktatvAt nirdoSha-brahma-bhAvamApannasya

sUkShma-darshanaM bhavati . sthUla-dRRiShTInAmeva

guNadoShadarshanaM ..

 

Synopsis: Those who have been initiated to Brahman through

the ritual of an Upanayanam are fortunate. They get the

training to see the subtle behind the gross. Seeing the

gross instead of the subtle is the faulty vision.

_________________

 

Atmaikya-bhAva-grahaNe tatrAropApavAdataH .

darshanAdarshane j~nAtvA te vihAyaiva kevalaH .. 28 ..

 

Those (fortunate ones) tune in with the attitude of union

with the Atman, by means of rejection of the

superimposition (of the non-Self), and also are aware of

the need not to see what is seen (externally) and remain

by themselves and in themselves.

_______

ekatva-bhAvanA-yogaH dehArUDhasya durlabhaH .

Atmatattva-vichArAkhya-yogena brahma-bhAvanA .. 29 ..

 

The yoga of the vision of Oneness is difficult for one who

is still in identification with the body. Only by the yoga

of enquiry into the nature of the Atman does

being-in-brahman arise.

_______

dhyAna-yogo nidhidhyAsaH tripuTI viralo bhavet .

yogaM kathayataH kRRiShNAt iti sanjaya-vAkyataH .. 30 ..

 

DhyAna yoga and nidhidhyAsana make the three-fold nature of

man irrelevant – this is what follows from the description

of yoga by Krishna – so says Sanjaya.

(VK: This attempt of mine at translation of this shloka

may be totally wrong. How I wish i had studied all this

when my father was alive! i.e. before 1956!)

__________

ekaM sA~NkhyaM cha yogaM cha iti shrIkRRiShNa-vAkyataH .

j~nAnamAkhyAtamityuktyA sarve paryAya-vAchakAH .. 31 ..

 

By Krishna’s own words sAnkhyam and yogam are the same.

‘Knowledge has thus been told’ – such statements are only

formal verbalisms.

________

 

bhedo nAstyaramityeva sarvo yogamayo rasaH .

vAgarthau nAma-rUpe cha sarvo yogamayo rasaH .. 32 ..

 

There is not a little shade of difference. Everything is of

the essence of yoga. Word or word-meaning, name or form,

the essentialness is nothing but yoga.

____________

karma-bhaktirj~nAnamiti sarvo yogamayo rasaH .

rUpam cha jAyate nAmnA rUpeNachApi nAma hi .. 33 ..

 

Karma, bhakti or jnAna all has the core as yoga. Form

arises from name and name from form..

_______

nAmnAmekArthatAM j~nAtvA bhajanaM tasya sevanaM .

tadarpaNaM cha tanniShTA tadyogashchaiva buddhidaH .. 34 ..

 

The One subject that underlies all names is to be known,

cherished and served. Dedication to that and steadfastness

in that conviction is the yoga born of right intellect.

__________

 

Atma-vastuni chidambare anya-vastu-darshanaM AropAdabhavat

.. apavAdena tadadarshanaM bhavati . evamAropitApanayanena

Atmaiva siddho bhavati . dehArUDhasya dehAdi-bhrAntyA

eka-bhAvaH ..

 

Synopsis: The seeing of the non-Self in the pure space of

Consciousness that is the Atman, happened because of

misapprehension. By rejection of that, that seeing can be

negated. By the eradication of the superimposition, the

Self alone remains . For the one who is in identification

with the body, the process of confusion arising from that

identification , (prevents) that unity of outlook .

___

(To be continued)

 

PraNAms to all 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.