YogAmRRitaM by R. Visvanatha Sastri - 7

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Namaste.

 

svAkhaNDa-rUpe pUrNe ca samyagAdhIyate manaH .

tathA samAdhAvacalaH buddhiyogaH prashasyate .. 73 ..

 

When the mind dwells perfectly on the Infinite Fullness of

the Self, then that is the culmination of buddhi-yoga in

samAdhi.

_________________

 

kevale sAkShi-rUpe ca dehaprANa-vilakShaNe .

dhiyashca yojanaM shAstrAt samAdhirnirvikalpacit .. 74 ..

 

When the intellect is in unison with the Pure Witness that

is distinct from the body and its adjuncts, that is the

nirvikalpa-samAdhi of the cit.

 

Note by VK: I am not happy with my translation, which I

think has two faults. One: how does ‘ shAstrAt’ go with the

rest? ‘According to shAstras’, ... what? Secondly, the

last quarter has two words: ‘samAdhiH’ and

‘nirvikalpa-cit’. This latter word means ‘the mind which is

free from all ideations’. So my translation which brings

nirvikalpa-samAdhi here could be wrong. Would the Sanskrit

anvaya permit this meaning? If the author wanted to say

nirvikalpa-samAdhiH he could have easily put it that way in

the shloka. Then what is the correct meaning?

 

Another note by VK: Wherever we find an incomprehensible

construction in the original it is easy to surmise that the

author could have just slipped. But in my personal

experience with my father and his ways of repeated

persistent and meticulous working with his manuscript both

in this and in his several other mss. I can safely say he

never makes a slip and he is all the time correct in his

writing. So I usually search for the right meaning for

whatever I find in his writing!

________________________

 

svamAtrasyAvasheSheNa dhIH sthirA ca yadA bhavet .

ekIbhUtaH pareNAsau yogapaTTadharo bhavet .. 75 ..

 

Intellect has to stabilise itself with nothing but the

Self , in one-ness with it. That is the apex of yoga.

_______

gItArthasyAnusaMdhAnaM nistraiguNyaM nayetpadaM .

nistraiguNyAtma-yogena kurukarmeti gIyate .. 76 ..

 

By contemplating on the meaning of the Gita one is led to

the state transcending the three guNas. It is with this

yoga of transcension that one is prescribed by the Gita to

do one’s duties.

_________________

 

nAhaM karteti bhAvena kartA tyAgI mahAniti .

yassAkShIkartRRitAdInAM kasya siddhiM ca bhAvayet .. 77 ..

 

And the attitude of doing then would be ‘I am not the

doer’. Such a one is the great renouncer, who is a witness

to the concepts of doer, doing, etc. So to whom does the

result accrue?

_______________________

 

 

siddhyasiddhyoshca yatsAmyaM lokabuddhyoditaM kila .

narAvatAra-rUpI yaH mahAdhIrorjuno hyayaM .. 78 ..

 

urvashyA prArthyamAno.api tAM tiraskRRitya ShaNDatAM .

prApto.ayamurvashIshApAt daivIsampadamAshritaH .. 79 ..

 

 

The equanimity between success and failure that is talked

about is just a way of saying in line with the world.

Arjuna, the great dhIra that he was, took the form of

‘nara’ and though he was entreated by Urvashi he discarded

her, and by her was cursed to become a eunach. (Thus he

showed) he is the one endowed with’daivi-sampat’ of the

Gita.

___________________

 

mohAvesho raNArambhe mahAmAyA-prabhAvataH .

Agato hyarjunasyeti shrIkRRiShNasyaiva vaibhavaM .. 80 ..

 

His falling a prey to delusion at the beginning of the

battle, is only a play of the Lord’s mAyA.

___________________

 

svamAyAyAH prasRRityA ca svavashIkRRitavAn hariH .

kalau gItA-pracArAya labdhvA sandarbhamuttamaM .. 81 ..

 

In order to propagate the Gita for the Kali age , the Lord

used this opportunity by unfolding His own mAyA.

_______________________

 

svamAyAjAla-patitaM pArthamuddhartumAdRRitaH .

svAbhIShTAshiShyamAsAdya shrIkRRiShNaH prahasanniva .. 82

...

 

Lord Krishna was pleased to give out the Gita for the

uplift of Arjuna, His favourite disciple, cast in the spell

of His mAyA.

_________________

 

uttamo.ayaM svasakhA janma-janmAntareShvapi .

iti saMtuShTahRRidayaH na tvaM vetthetyuvAca ha .. 83 ..

 

svAvatAra-rahasyaM ca prakaTIkRRitavAn hariH .

ajanasyApi janmeti niShkriyasya kriyA api .. 84 ..

 

etadrItyopadesho.api sarvaM mAyAmayaM tviti .

nAhaM kartA.api karteva dRRishyate bahubhirjanaiH .. 85 ..

 

trikAlaj~nAnI bhagavAn pArthaM nimittIkRRitya gItAshAstraM

kalau pravartayitumeva tasmin brahmavidi mohajAlaM

prasAritavAn ..

 

Synopsis: And thus the all-knowing Krishna not only gave

out the Gita to His favourite, but also proclaimed the

secret of His own avatar. And the sum and substance of his

teaching turned out to be: Everything is transient mAyA;

though He appears to be doing work He is not the doer of

anything; and the same applies to us also.

 

__________

 

 

To be Continued.

 

PraNAms to all advaitins on this list and to my father.

profvk

 

 

 

Prof. V. Krishnamurthy

New on my website, particularly for beginners in Hindu philosophy:

 

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http://www.geocities.com/profvk/gohitvip/contentsbeach10.html

 

Free will and Divine will - a dialogue:

http://www.geocities.com/profvk/HNG/FWDW.html

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk> wrote:

> kevale sAkShi-rUpe ca dehaprANa-vilakShaNe .

> dhiyashca yojanaM shAstrAt samAdhirnirvikalpacit .. 74 ..

>

> When the intellect is in unison with the Pure Witness that

> is distinct from the body and its adjuncts, that is the

> nirvikalpa-samAdhi of the cit.

>

> Note by VK: I am not happy with my translation, which I

> think has two faults. One: how does ` shAstrAt' go with the

> rest? `According to shAstras', ... what? Secondly, the

> last quarter has two words: `samAdhiH' and

> `nirvikalpa-cit'. This latter word means `the mind which is

> free from all ideations'. So my translation which brings

> nirvikalpa-samAdhi here could be wrong. Would the Sanskrit

> anvaya permit this meaning? If the author wanted to say

> nirvikalpa-samAdhiH he could have easily put it that way in

> the shloka. Then what is the correct meaning?

________________________

 

Pranams,

 

I hope my simple-minded effort for the 'anvaya' may not be off

the mark:

 

nirvikalpacit [bhUtvA] dehaprANa-vilakShaNe kevale sAkShi-rUpe [san]

 

dhiyaH yojanaM shAstrAt samAdhiH [uchyate] |

 

 

Regards,

 

Sunder