YogAmRRitaM by R. Visvanatha Sastri - 4

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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

 

bhAvadRRiShTashcha bhagavAn sarveNApi sa yujyate .

gantavyo.ayaM na chAsmAbhiH taddeshaM prati sarvathA .. 35

...

 

By sheer proper attitude of vision, the Lord becomes

accessible to all. We do not have to go anywhere or to any

destination.

 

sadA sarvagato devaH shraddhA-mAtramapekShate .

shraddhAvAn labhate j~nAnaM rasAlambena muchyate .. 36 ..

 

The Lord is always and everywhere. What is needed is just

Faith. He who has Faith receives the Knowledge. Holding on

to that elixir he is released.

__

rasaH pUrNAnanda-ghanaH buddhiyoga iheShyate .

tasmAdvinA tatsaMgatiM na kiMchitkartumarhati .. 37 ..

 

The elixir is dense with total bliss. What is needed is

buddhi-yoga. Without that, nothing can be done to achieve

it.

____________

tathA vimUDhA manyante rahasye kRRitavAnahaM .

IshvaraH sarvavettApi sarvago na hi sajjate .. 38 ..

 

Foolish ones think that one has done something in secret.

The Lord is omniscient. He is immanent everywhere though

unattached to anything.

___________

pratyakShaH sarva-bhUteShu na tu tatra hyavasthitaH .

bhUtAni neshvarasthAni tasmAtteShAmasatyatA .. 39 ..

 

He is certainly present in all beings; but He is not

stationed in them. Nor are the Beings in the Lord and hence

their unreality.

____

 

bhagavataH jyotIrasa-ghanatvAt sarvatra pravahannAste .

buddhi-sannidhAne buddhAvapi pravahati .

saMkocha-vikAsa-rUpatvAt buddheH rasapravAhena buddhiH

pariNAmaM prApnoti . rasa-samudrasya apAratvAt

upariShTAdadhastAt sarvatashcha buddhimApUryatAM

nimantrayati . buddhishcha rasa-tAdAtmyaM Apadya rasarUpeNa

tiShTati . anIshvarasthalasya abhAvAdeva buddhimabuddhiM

kRRitvA svena saMgamasya avakAshaM dadAti rasodadhiH ..

 

The effulgent essence of the Absolute is so dense that it

flows everywhere. In the presence of the intellect it

engulfs the intellect itself. The intellect has the

capacity to close up or expand. The flow of the elixir of

the Absolute changes the character (of the intellect).

This flow is infinite in the sense it is above, below,

outside and inside. It fills up the entire intellect. In

other words the intellect is submerged in that flooding and

becomes full with the ‘rasa’ of the Absolute. It is no more

the gross intellect. This union and identity with the

Absolute is what happens when the Ocean of the Absolute

‘rasa’ invades the intellect.

 

yogAmRRiteshAna iti annenaivAtirohati .

svajyotirvaibhavaM j~nAtvA annaM dRRishyamupekShatAM .. 40

...

 

The Lord of yogAmRRita – only by food -- grows (? ? ?)

Once we get to know the glory of The Self of oneself the

visible world of food has to be discarded.

____

 

ulkAgneshcha prakAshena yatheShTaM vastu vIkShya cha .

yatholkAtyajyathethApi lIna-bodhArthamiShyate .. 41 ..

 

By the light of the torch one sees the object, but

afterwards the torch is discarded. So also in the

visualisation of Truth.

__________________

 

yogaH shAstraM tathA granthAH yAvadj~nAnodayAvadhi .

sarva-dvArANi saMyamya saMvRRitAsyaH sunishchalaH .. 42 ..

 

nAsAgre chApi hRRinmadhye bindumadhye turiiyakaM .

sravantamamRRitaM pashyet netrAbhyAM susamAhitaH .. 43 ..

 

Yoga, scriptures and other works are all necessary until

the onset of Knowledge. Closing all sense-outlets, with

mouth shut and with firm determination, .. one sees, with

the concentration of the eyes, the flow of Divine Nectar,

that is the Fourth State, by contemplating on the tip of

the nose, the centre of the heart ( ‘bindu-madhye’: ?)

________________________

 

apAnaM mukuliikRRitya pAyumAkRRiShya chonmukhaM .

praNavena samutthApya shriibiijena nivartayet .. 44 ..

 

j~nAnashriirahameveti dhyAnAmRRitasamAplutaH .

gaMgA-yamunayormadhye suShumnAyAM sthiriikRRitaH .. 45 ..

 

mUrdhnyAdhAyAtmanaH prANaM Asthito yogadhAraNAM .

oMshrImiti cha mantreNa hyAdhAra-brahmaraMdhrayoH .. 46 ..

 

gatAgatakrameNaiva prAdakShiNyam cha puNyadaM .

omiti-plutamucchArya dehasaMgaM chhinakti yaH .. 47 ..

 

prANayukto.api medhAvii hyamRRitatvAya yu~njate .

mahopaniShade tatve devaguhyaM rasAmRRitaM .. 48 ..

 

iti gItArasAnandaM jyoti-rUpAmRRitashriyaM .

nivAsavRRikshamAshritya tanmayatvaM samashnute .. 49 ..

 

Synopsis: In shlokas 44-49, the details of yoga practice

according to Vedanta (cf. Mahopanishad) is described, the

goal being, ‘tanmayatvaM’ namely, being in brahman.

__________________

 

IshAna AtmA sarvatra sUkShmatastiShTan annAdyupAdhibhiH

AvirbhUta-svarUpo bhavati . nitya-siddho.api pramANe sati

bhAsate svajyotirj~nAnAyaiva upAdhayashcha gRRihyantAM .

padArtha-bhAsanArthameva ulkA gRRihyate . anantaraM

tasyaapekShAbhAvAt yathA tyajyate tathaiva shAstrANi .

sAragrahaNAnantaraM asAraM tyajata eva . grantha-madhyasya

medhAvii j~nAna-vij~nAna-tatparaH palAlamiva dhAnyArthaM

tyajedgranthamiti nyAyena adhyAtma-shAstraM mAtraM

saMcinuyAt . vedasya ma ANIsthaH iti vA~NmanobhyAmadhItasya

svAtma-paryavasAnameva siddhAntaH ataH

svAtirikta-guNAgrAsaH nirantaraM svamAtratayA prakAshaM

karotu vyaktamAvirbhUyAdudbhUtasya vedavRRikShasya

paripAlayitA bRRihaspatiH madhyanADii dhyAnashaktyA

rAjamAnaardhanArIshaturyoMkArashrIH mUrdhni saMsthitA

pratyagAnanda-rUpeNa sarvadevatyA sArdha-mAtrA

avyaktiibhUtA khaM vicharatiiti atharvashira

upaniShatpratipAditA . eShaiva j~nAnashriiH . vArAhe paTitA

.. tAmeva mUlAdhArAt samutthApya OM shrImiti

svarUpa-dhyAnena kasthAmRRitashriyA plAvya Urdhva-pavitro

vAjinIva svamRRitamasmiiti dhyAnayogaH mukhya IritaH . evaM

gItAmRRita-mahodadhiH iti yogalabhya iti tamAptvA

nAnyachintanaM vihitaM ..

 

Synopsis: It is the adhyAtma-shAstra (Knowledge about the

Inner Self) alone that is to be pursued. Everything else is

only the means to that . The Vedas emphasize (e.g.,

atharva-shira Upanishad) that the OmkAra treasure as the

ardha-nArIsha lies at the top of the skull and it is to

reach it dhyAna-yoga is taught. Once having reached that

there is need for no other thought. The lines ‘praNavena

samutthAya shrI-bIjena nivartayet’ (#44), ‘j~nAna-shrIH

ahaM eva iti’ (#45) , ‘oM shrIM iti ca mantreNa’ (#46), ‘oM

iti plutamuccArya deha-sa~NgaM chhinakti yaH’ (#47)

indicate that this yoga has a vedanta character to it.

Continuously the thought of oneness with brahman is to be

maintained. Instead of the subject meditating on an object,

one has to be the subject only and remain only as the

subject! This is the Atmaikya-j~nAna-yoga (the union of

knowledge of identity with the Atman).

 

________

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.

[Guest guest]

praNAm all,

 

Prof VKji,

 

Another clarification sought pls:

____

 

pratyakShaH sarva-bhUteShu na tu tatra hyavasthitaH .

bhUtAni neshvarasthAni tasmAtteShAmasatyatA .. 39 ..

 

He is certainly present in all beings; but He is not

stationed in them. Nor are the Beings in the Lord "and

hence *their* unreality."

____

 

Pls. elaborate the ending line marked in quotes and especially the

asterisked word.

 

Thanks much,

 

jai bajrangabali,

--praveen