YogAmRRitaM by R. Visvanatha Sastri - 11

[Guest guest]

Namaste.

 

NOTE TO READERS: FROM NOW ON, THE WORK GETS MORE AND MORE

ENIGMATIC. MY TRANSLATIONS COULD UTMOST BE ONLY

APPROXIMATE. SOMETIMES THEY MAY BE TOTALLY OFF THE MARK. I

AM ONLY GROPING IGNORANTLY IN THE DARK. SO ANY HELP

RENDERED BY READERS IS WELCOME. I AM INDEBTED TO SUNDER-JI

AND NAIR-JI WHO HAVE BEEN OF GREAT HELP ALREADY...VK

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deha-prANendriyAdIni shUnyAnIti ca ye viduH .

teShAmAdhAra-bhUtAste na badhyante ca karmabhiH .. 131 ..

 

The body, the PrANas and the senses, etc. are all of no

content. They are void. Those who know this remain as the

substratum for all these and therefore are not affected by

the actions.

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ekabhAvassatyam iti asatyA itare.api ca .

tebhyashcApi samutthAya prathamAM bhUmikAmapi .. 132 ..

 

The Oneness is the Truth. All else is other than Truth.

>From then one has to rise. And one has to rise from the

first step also.

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ArUDhasya tu sa~NgitvaM dehAdInAM ca yogataH .

na kadApi bhavecceti asa~Ngitvasya nishcayAt .. 133 ..

 

By yoga one ascends. For one who has made the ascent,

attachment to the body, etc. can never happen, because of

the determination to be non-attached.

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ghaTAkAsha-maThAkAsha-vicAreNApyasa~NgitA .

dvidho.ayamasaMsargaH sAmAnyaH shreShTa eva ca .. 134 ..

 

Non-attachment arises by enquiry about the space within and

space without. Non-attachment is of two kinds: ordinary

and special.

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nAhaM karteti bhAvena svasya sphaTika-tulyatA .

japAkusuma-saMbandhAt raktimA sphaTikasya kiM .. 135 ..

 

I am not the doer. This is the attitude comparable to the

whiteness of crystal. The redness of the association with

habiscus – what has it to do with the crystal?

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sadA svacchho hi sphaTikaH ra~njanaM na tu vAstavaM .

ato dehAdi ceShTAshca nArhanti spraShTumeva hi .. 136 ..

 

The crystal is always pure white. The redness is not the

reality. Therefore the activities of the body etc. cannot

ever touch (the Self).

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asa~Ngo na hi sajjyate asito na vyathate na riShyati (bRRi

U 3-9-26) amUrtatvAt . mUrtaH mUrtAntareNa saMbadhyamAnaH

sajyate . asa~Ngasya puruShasya ashanAyAdivarjitasya

upaniShatpramANaikagamyasya yAthAtmye vij~nAte

tadbhAva-bhAvitasya muktatvaM svataH siddhameva ..

 

Synopsis: “It is unattached; for it never attaches itself

to anything. It is unfettered and so it never feels pain.

It never suffers injury.”(Br. U. 3-9-26). Only a form with

its association with other forms gets attachment. The

Purusha is free from attachments. He has no feelings of

hunger and the like. He is the Truth as uniquely evidenced

by the authority of the Upanishad. When this Truth is

known, for one who has become that Truth, Liberation is

self-evident.

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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:

 

Hinduism for the next generation:

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:

>

> NOTE TO READERS: FROM NOW ON, THE WORK GETS MORE AND MORE

> ENIGMATIC.

>

 

Pranams Prof.V.K.-ji,

 

In the spirit of Jnaneshvara's words, `because I

cannot walk with the grace of the swan, should I not waddle for fear

of others' ridicule?" !

I shall try to `waddle' my way among some verses, and make a

plea for your and your father's blessings, and your and the

readers'indulgence.

 

The variations I propose are below " SH "

--

> deha-prANendriyAdIni shUnyAnIti ca ye viduH .

> teShAmAdhAra-bhUtAste na badhyante ca karmabhiH .. 131 ..

>

> The body, the PrANas and the senses, etc. are all of no

> content. They are void. Those who know this remain as the

> substratum for all these and therefore are not affected by

> the actions.

>

 

SH

Being the very basis (of Existence), the Knowers of the

insubtantiality of the bodies (gross, subtle, causal), escape the

bondage of actions.

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>

> ekabhAvassatyam iti asatyA itare.api ca .

> tebhyashcApi samutthAya prathamAM bhUmikAmapi .. 132 ..

>

> The Oneness is the Truth. All else is other than Truth.

> From then one has to rise. And one has to rise from the

> first step also.

>

 

SH

To reach the first plane (of awareness of Oneness), one has to go even

beyond the (plane of awareness of) others.

 

[i am inclined to take prathama bhUmikA as referring to ekabhAva]

 

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> ArUDhasya tu sa~NgitvaM dehAdInAM ca yogataH .

> na kadApi bhavecceti asa~Ngitvasya nishcayAt .. 133 ..

>

> By yoga one ascends. For one who has made the ascent,

> attachment to the body, etc. can never happen, because of

> the determination to be non-attached.

>

 

SH

For certainly it is said , that the perfection through yoga can happen

only through non-attachment, never through attachment to the body.

 

[the 'anvaya' I suggest is: yogataH ArUDhasya asa~Ngitvasya cha

dehAdInAM sa~NgitvaM na kadApi bhavet nishchayAt iti | ]

 

 

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> nAhaM karteti bhAvena svasya sphaTika-tulyatA .

> japAkusuma-saMbandhAt raktimA sphaTikasya kiM .. 135 ..

>

> I am not the doer. This is the attitude comparable to the

> whiteness of crystal. The redness of the association with

> hibiscus – what has it to do with the crystal?

>

 

SH

Does the pure crystal become red simply by contact with the (red)

hibiscus flower? [No.]

[in like manner,] the understanding `I am not the Doer', is the

crystalline purity of one's own self.

 

 

Regards,

 

Sunder