YogAmRRitaM by R. Visvanatha Sastri - 12

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Namaste

 

NOTE: PLEASE RECALL THE NOTE AT THE BEGINNING OF

YOGAMRRITAM #11.

http://www.escribe.com/culture/advaitin/m25427.html

 

aj~nAnAdbhAti kartRRitvaM tasya saMhArakaH shivaH .

shivo hi karuNAmUrtiH kAraNe deha AsthitaH .. 137 ..

 

Agency of action appears because of ignorance. The

destroyer of that is Lord Shiva. He is the Compassionate

One. He is situated in the Causal Body.

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Anandakoshe yastiShTet sa hi vishveshvaraH shivaH .

kartRRitvaM tadadhInaM ca sukhaM dukhaM tathaiva ca .. 138

...

 

The One who is in the Ananda-kosha is Lord Shiva the Lord

of the Universe. Agency of Action is in His control. Also

Happiness as well as Unhappiness.

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iti bhAvamapi tyaktvA shreShTAsa~NgaM samAshrayet .

dehAdInAm ca shUnyatvAt na prAkkarma na ceshvaraH .. 139 ..

 

Even this attitude has to be renounced. Adopt the

non-attachment that has been termed as ‘Special’. Since the

body and the like are nothing but void (from the Absolute

sense) there is no previous karma nor there is an ishvara

(to deal them).

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shuddhacidvyoma-rUpatvAt akhaNDatvAcca pUrNataH .

j~nAnadehashca taddehaH aj~nAnasyApi bhAsakaH .. 140 ..

 

My form is only that of Knowledge. It is Full, it is

unfragmented. Because it is the space of Pure

Consciousness. It is what lights up the Ignorance also.

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anityadehasaMbandhaH sarvathA tyajyate yadA .

tadA dehapravrajanaM siddhyatyasharIratA .. 141 ..

 

The association with this ephemeral body has by all means

to be cast off. Then and only then the exist from the body

, that is, the bodiless attitude is achieved.

 

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shubhecchhAyAmagrabhUmyAM dehabhRRitvaM nirasyate .

yanmaunamAsanaM shAntaM audAsInyaM ca gIyate .. 142 ..

 

By the first step, which is named ‘shubecchA’, the

body-luggage is negated. And what is glorified is Sitting

in silence, Peacefulness and Neutrality.

 

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evaM dRRishyopekShayA ca matparo yoga AsthitaH .

iti praj~nAM pratiShTApya naShTamoho bhavediti .. 143 ..

 

By the adoption of this vision, one steadies himself in

yoga, with Me as the goal. When the intellect is anchored

this way, the delusion will be gone.

 

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eShA brAhmIsthitiriti dvitIyAmArurukShati .

ekabhAvasyAsya dArDhyaM vicArAdibhirIhate .. 144 ..

 

This is the BrAhmI-sthiti (mentioned at the end of the

second chapter of the Gita). That takes one now to the

second step.

 

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nityavastvetat . anityametat . iti vivekaH kAryaH .

iShTAniShTe, AnukUlya-pratikUle, priyApriye,

preyaHshreyasI , sadasat , eteShAM tattvaM vicAraNIyaM .

sthitvAsyAmantakAle.api ityantya-bhUmikApi sUcyate .

saptasu bhUmikAsvapi akhaNDapUrNa eka-bhAva eva bhAvabhedAH

sopAnatayA ucyante . evaM vedAnta-vicArasya

adhikAri-nirUpaNaM viShayasya sthUlatayA saMkShepena

pratipAdanaM brahmApti tatsaMbandhashca ityanubandhaM

catuShTayamapi samagreNa uktaM adhyAyadvaye.api

shAstrarItyA arghyAntadhyAnavat ..

 

Discrimination between what is eternal and what is

ephemeral is to be done. Enquiry is to be pursued into the

fundamentals that govern likes and dislikes, favourable

and unfavourable, good and bad, real and unreal.

‘Established therein,, even at the end of one’s life’ (B.G.

2nd ch. #72), -- this is indicative also of the last step

(in the sequence of seven steps). In all the seven steps

what is reiterated is the same attitude of Oneness of the

Unfragmented Fullness Absolute. It is described in terms

of seven steps that are only different shades in the bHAva

(attitude). Demarcation of prerequisites for enquiry the

Vedanta way; Concrete delineation in brief of the Subject

of enquiry; ‘obtaining’ of brahman; and “tat

sambandhashca” ( = ??) -- these four consequences have

been formally declared in the 2nd chapter (“in two chapters

?) like the winding up dhyAna after ‘arghya’.

 

PraNAms to all advaitins 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:

 

evaM vedAnta-vicArasya

> adhikAri-nirUpaNaM viShayasya sthUlatayA saMkShepena

> pratipAdanaM brahmApti tatsaMbandhashca ityanubandhaM

> catuShTayamapi samagreNa uktaM adhyAyadvaye.api

> shAstrarItyA arghyAntadhyAnavat ..

>

Demarcation of prerequisites for enquiry the

> Vedanta way; Concrete delineation in brief of the Subject

> of enquiry; `obtaining' of brahman; and "tat

> sambandhashca" ( = ??) -- these four consequences have

> been formally declared in the 2nd chapter ("in two chapters

> ?) like the winding up dhyAna after `arghya'.

 

Pranams,

 

If I may venture to respond to the questions:

 

A text for teaching is expected to fulfil 4 criteria,

(anubandha chatuShTaya) explaining :

 

1. adhikAri-nirUpaNaM - qualifications of the student

2. viShaya - subject matter

3. prayojana - benefit

4. saMbandha - relationship between the subject and the benefit.

 

For more on the subject:

http://members.tripod.com/vedantamission/Pub/1Read/TBodha-1.htm#Lesson2

 

dvaye, I guess, would be 2 chapters, as '2nd' would be better termed

'dvitIye'.

 

Just a thought.

 

Regards,

 

Sunder