Guest guest Posted August 29, 2008 Report Share Posted August 29, 2008 Dear Friends, I have completed the translation of this great work. This is available in my web site http://stotraratna.awardspace.com/sruthi/rathnas/r4.pdf I am gining below, the introduction to my translation as well as my translation of the part relating to Raja Yoga:- Introduction to Aparokshanubhuthi This is one of the great works of philosophy written by Adhi Shankara This has 144 stanzas or slokas, Shankara emphasizes in this great work the fact , that till we realize the difference between Brahman / Athman/ purusha and the things that we see in this world, we cannot attain realization. He logically establishes that the body that we see is an illusion and what is beyond all such bodies is Brahman, the absolute truth. He then examines the reason for this illusion and concludes that ignorance is the cause of such illusion. Then he tells us the 15 step stair case to attain this truth and the eight road blocks that will come in our way. This translation work is based on 1. The English translation of this great work by Swami Vimukthananda which was published by the Advaitha Ashram, Calcutta and given in its entirety in http://www.sankaracharya.org/aparokshanubhuti.php as well as in several web sites. ..2.A Tamil and English commentary available in the web site http://www.advaitavedanta.org/texts/aparokshanubhoothi.pdf And 3, A Tamil commentary and translation of this great work by Sri. " Navarathnamala " M.K.Venkatraman and published by Giri Traders, Madras. As in my other translations my effort has been trying to understand the meaning of each stanza based on the several translations already available and put the meaning that I have understood, in my own words. Unlike translation of Sthothras, this was extremely difficult, as I am a novice in philosophic thought THe Fifteen Steps to Raja Yoga The fifteen steps of Yoga which are mentioned in the next slokas are same as the steps mentioned by Sage Patanjali in his Yogs Suthra. But they take an entirely different spiritual meaning. This yoga, following the new meaning , is termed as Raja Yoga and Pathanjali's steps lead to Hata Yoga. Tri panchanga anyadho vakshye poorvokthasya hi labdhaye, Thaischa sarve sada karya nidha dhyasana meva thu. 100 The fifteen steps for the attainment of knowledge, Is being expounded from now on, So that profound meditation can be practiced. Nithyabhyasadruthe prapthirna bhaveth sachid athmana, Thasamad brahma nidhidhyase jijnasu sreyase chiram. 101 Without daily and constant attempts*, We would not understand Athma, And so , he who is intent upon it, Should deeply meditate on Brahman , For attainment of desired goal. *Of these fifteen steps. The fifteen steps are given in the next two slokas. Yamo hi niyamasthyago mounam desascha kalatha, Aasanam moolabandascha deha samyam cha druk sthithi. 102 Prana samyamanam chaiva prathyaharscha dharana, Athmadhyanam samadhischa prakthaa anyangani vai kramath. 103 The fifteen steps in their order are, Control of senses, control of mind, Renunciation , silence, space, time, Posture, control of mooladhara*, Equal posture of one's body, Firmness and stability of vision, Control of vital breath, Withdrawal of the mind, Concentration of thought, Contemplation on the soul, And the very deep meditation called Samadhi... * The point controlling senses. Yoga Suthra defines " Yama " as control of senses Sarva brahmethi vijnana adhi indriya grama samyama, Yamo ayamithi sapraktho abhyasaneeyo muhur muhu. 104 With the help of knowledge of the Brahman, Restraining all senses completely, Is termed as Yama, And should be practiced again and again. Yoga Suthra defines " Niyama as the control of the mind. " Sajatheeya pravahascha vijatheeya thiraskrithi, Niyamo hi paramanando niyamath kriyathe budhai. 105 Thinking continuously about Brahman, And discarding any other thoughts, Is termed as Niyama, And would give immeasurable joy, To the wise who practice it. Yoga Suthra defines " Thyaga " as sacrifice. Thyaga prapancha roopaya chid athmath avalokanath, Thyago hi mahatham poojya , sadhyo mokshamayo yatha. 106 The abandoning of the universe we see, After realizing it as the conscious Athman, Is " sacrifice " and is honoured by great people, And would lead one to salvation. Yoga Suthra defines " Mouna " as deep silence.The next three slokas gives the revised definition. Yasmad vacho nivarthanthe aprapya manasa saha, Yan mounam yogibhir gamyam thad bhaveth sarvadha budha. 107 When mind realizes Brahman and, Does not have words to describe it, And this is the philosophical silence, And is attainable by wise sages. Vacho yasman nivarthanthe thaduktham kena sakyathe, Prapancho yadi vakthavya , sopi shabdha vivarjitha. 108 Ithi vaa thad bhaveth mounam sadam sahaja samjnitham, Gira mounam thu balanam prayuktham brahma vadhibhi. 109 How can we talk about that Brahman, Seeing which the words rebound? Even the world we see and feel, Is due to sheer and total illusion, And is really indescribable. So silence is but the hall mark. Of the wise who know everything, And such wise and great people, Ordain it to those novices, Who try to learn about the Brahman. Yoga Suthra defines " Desa " as the peaceful , calm place to do meditation. Adhavanthe cha madhye cha jano yasmin na vidhyathe, Yenedham sathatham vyaptham sa deso vijana smrutha. 110 That place which is full of solitude, Is the place where universe does not, Exist in the beginning , middle and end, For there is Brahman which is spread everywhere. Yoga Suthra defines " Kala " as the proper time to practice Yoga. Kalanath sarva bhoothanaam brahmadheenam nimeshatha, Kala sabdhena nirdhishto hyakanda anandhako advaya. 111 The Brahman which is one and does not have two, Brings in to existence , in a twinkling of an eye, All things including Brahman, and is known as time Which determines and defines, The boundaries of past, present and future. Yoga Suthra defines " Asana " as the proper posture for doing Yoga. Sukhenaiva bhavedhyasmin ajasram Brahma chinthanam, Asanam thath vijaneeyath netharath sukhasanam. 112 That posture which facilitates the thought of Brahman, Flowing within, without interruption is the good posture, Not any other one which destroys one's happiness. Yoga Suthra mentions " Sidhasana " (one of the Asanas) as the ultimate posture to mediate. Sidham yath sarva bhoothadhi viswadishtanam avyayam, Yasmin sidha samavishtasthadhwai sidhasanam vidhu. 113 That which is always ready and is the support . Of the universe which never changes, That from which everything known has originated, And in which enlightened permanently reside, Is known as the posture of eternal Brahman. Yoga Suthra mentions " Moola Bhanda " as the control of the roots for passion which exist in the mooladhara. Yan moolam sarva bhoothanam yan moolam chitha bandhanam, Moola Bhandha sada sevyo yogyo asou raja yoginam. 114 Brahman is the root of all beings , which restrains the mind, And this root which controls , should be always be adopted, And is even fit for the experts of Raja Yoga*. * King of Yoga Yoga Suthra defines " Deha samyam " as the equipoise state of the body. Anganam samatham vidhyath same brahmani leenatham, No cheth naiva samanathwam rujuthwam sushkavath. 115 Keeping the body in an equal state, Would mean merger with the stable Brahman, For any other type of equal state, Would be like a dried up tree. Yoga Suthra defines " Drik Sthihi " as concentrating the eye sight on the tip of the nose. The next two slokas define the spiritual " state of sight " . Drushtim jnanamayim kruthwa pasyed brahma mayam jagad, Sa drushti parmodara na nasagravalokinee. 116 Mixing wisdom with sight and, Seeing the whole world as Brahman, Is the noblest vision possible, And not directing it to the tip of the nose. Drushtru darshana drushyanam viramo yathra va bhaved, Drushti sthathraiva karthavyaana nasagravalokini. 117 That sight which is directed to that place, Where there is no difference at all, Between one who sees, the sight and what is being seen, Is the noblest vision possible, And not directing it to the tip of the nose. Yoga Suthra defines " Pranayama " as a series of breathing exercises meant to control the mind. The next three slokas deal with this step. Chiuthadhi sarva bhaveshu brahmathwe naiva bhavanath, Nirodha sarva vrutheenam pranayama sa uchyathe. 118 Controlling the waves of thought in the mind, And making them as Brahman and nothing else, And not refraining from any action, Is called Pranayama.(Control of the soul) Yoga Suthra defines Pranayama as consisting of the three steps of Rechaka (inhalation) , Pooraka(holding the breath) and Khumbaka (exhalation.) Nishedhanam prapanchasya rechakakhya sameerana, Brahmaivasmeethi ya vruthi poorako vayureeritha, 119 Ththasthad vruthi naischalyam kumbhaka prana samyama, Ayam chapi prabudhaanaam ajnanam graana peedanam. 120 Rechaka is driving out thoughts and passions of the world, And fixing the thought in our mind , " I am Brahman " is Pooraka. Afterwards , keeping this state still and steadfast is Kumbhaka, And this is the real Pranayama for the wise, And not catching hold of the nose as done by the ignorant. Yoga Suthra defines " Prathyahara " as the process of redirecting and concentrating the sense organs from their normal role in to the mind. Vishayethwa athmatham drushtwa manasa schithi majjanam, Prathyahara sa vigneya abhyasaneeyo mumukkshubhi. 121 Seeing Athma in all aspects of life, And absorption of it in the supreme consciousness, Is Prathyahara and should be practiced by the seekers of truth. Yoga Suthra defines " Dharana " as complete understanding of a thing with concentrated mind.. Yathra yathra mano yathi brahmana sthathra darshanath, Manaso dharanm chaiva dharana sa paraa mathaa. 122 Where ever the mind goes , it should see Brahman alone, And keeping mind steadily in this frame, Is known as the supreme Dharana. Yoga Suthra defines " Dhyama " is unifying of the mind without ant other insertion , similar to the rain of oil Brahmai va asmithi sad vruthya niralambathaya sthithi , Dhyana shabdhena vikhyatha paramananda dhayinee. 123 Keeping ourselves independent of everything, And concentrating on the thought, " That I am Brahman " , Is denoted by word Dhyana (meditation), And gives rise to immeasurable joy. Yoga Suthra defines " Samadhi " as the acme of meditation. In this state the thought processes vanish and we would become Athma personified. The next two slokas relate to this great state. Nirvikarathaya vruthya brahma karathaya puna, Vrutha vismaranam samyak samadhir jnana samjnaka. 124 Making thoughts disappear , by first making them stable, And seeing only Brahman and nothing else, Is the state of Samadhi and is also the real wisdom. Imam chakruthri manandam thvath sadhu samabyaseth, Vasyo yavath kshanath pumsa prayuktha sa bhaveth swayam. 125 By practicing this till it takes you to natural bliss, And becoming fully under its control by further practice, This state can be attained in an instant by just a wish. The sidha Purusha or the king of Yogis is defined in the next sloka. Thatha sadhana nirmuktha sidho bhavathi yogirat, Thath swaroopam na chaithasya vishayo manaso girm. 126 The king of Yogis, who has attained perfection, Gets free from the need of all practices, And his form would then go beyond, The thought and mind of everyone. Ramachander Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 29, 2008 Report Share Posted August 29, 2008 Ramyaji, I tried the tamil website and it was going somewhere else. Can you resend the correct weblink? Sorry for trouble.sincerelysivaramya475 <ramya475advaitin Sent: Friday, August 29, 2008 6:30:30 AM Aparokshanubhuthi of Adhi Shankara Dear Friends, I have completed the translation of this great work. This is available in my web site http://stotraratna. awardspace. com/sruthi/ rathnas/r4. pdf I am gining below, the introduction to my translation as well as my translation of the part relating to Raja Yoga:- Introduction to Aparokshanubhuthi This is one of the great works of philosophy written by Adhi Shankara This has 144 stanzas or slokas, Shankara emphasizes in this great work the fact , that till we realize the difference between Brahman / Athman/ purusha and the things that we see in this world, we cannot attain realization. He logically establishes that the body that we see is an illusion and what is beyond all such bodies is Brahman, the absolute truth. He then examines the reason for this illusion and concludes that ignorance is the cause of such illusion. Then he tells us the 15 step stair case to attain this truth and the eight road blocks that will come in our way. This translation work is based on 1. The English translation of this great work by Swami Vimukthananda which was published by the Advaitha Ashram, Calcutta and given in its entirety in http://www.sankarac harya.org/ aparokshanubhuti .php as well as in several web sites. ..2.A Tamil and English commentary available in the web site http://www.advaitav edanta.org/ texts/aparokshan ubhoothi. pdf And 3, A Tamil commentary and translation of this great work by Sri. "Navarathnamala" M.K.Venkatraman and published by Giri Traders, Madras. As in my other translations my effort has been trying to understand the meaning of each stanza based on the several translations already available and put the meaning that I have understood, in my own words. Unlike translation of Sthothras, this was extremely difficult, as I am a novice in philosophic thought THe Fifteen Steps to Raja Yoga The fifteen steps of Yoga which are mentioned in the next slokas are same as the steps mentioned by Sage Patanjali in his Yogs Suthra. But they take an entirely different spiritual meaning. This yoga, following the new meaning , is termed as Raja Yoga and Pathanjali's steps lead to Hata Yoga. Tri panchanga anyadho vakshye poorvokthasya hi labdhaye, Thaischa sarve sada karya nidha dhyasana meva thu. 100 The fifteen steps for the attainment of knowledge, Is being expounded from now on, So that profound meditation can be practiced. Nithyabhyasadruthe prapthirna bhaveth sachid athmana, Thasamad brahma nidhidhyase jijnasu sreyase chiram. 101 Without daily and constant attempts*, We would not understand Athma, And so , he who is intent upon it, Should deeply meditate on Brahman , For attainment of desired goal. *Of these fifteen steps. The fifteen steps are given in the next two slokas. Yamo hi niyamasthyago mounam desascha kalatha, Aasanam moolabandascha deha samyam cha druk sthithi. 102 Prana samyamanam chaiva prathyaharscha dharana, Athmadhyanam samadhischa prakthaa anyangani vai kramath. 103 The fifteen steps in their order are, Control of senses, control of mind, Renunciation , silence, space, time, Posture, control of mooladhara*, Equal posture of one's body, Firmness and stability of vision, Control of vital breath, Withdrawal of the mind, Concentration of thought, Contemplation on the soul, And the very deep meditation called Samadhi... * The point controlling senses. Yoga Suthra defines "Yama" as control of senses Sarva brahmethi vijnana adhi indriya grama samyama, Yamo ayamithi sapraktho abhyasaneeyo muhur muhu. 104 With the help of knowledge of the Brahman, Restraining all senses completely, Is termed as Yama, And should be practiced again and again. Yoga Suthra defines "Niyama as the control of the mind." Sajatheeya pravahascha vijatheeya thiraskrithi, Niyamo hi paramanando niyamath kriyathe budhai. 105 Thinking continuously about Brahman, And discarding any other thoughts, Is termed as Niyama, And would give immeasurable joy, To the wise who practice it. Yoga Suthra defines "Thyaga " as sacrifice. Thyaga prapancha roopaya chid athmath avalokanath, Thyago hi mahatham poojya , sadhyo mokshamayo yatha. 106 The abandoning of the universe we see, After realizing it as the conscious Athman, Is "sacrifice" and is honoured by great people, And would lead one to salvation. Yoga Suthra defines "Mouna" as deep silence.The next three slokas gives the revised definition. Yasmad vacho nivarthanthe aprapya manasa saha, Yan mounam yogibhir gamyam thad bhaveth sarvadha budha. 107 When mind realizes Brahman and, Does not have words to describe it, And this is the philosophical silence, And is attainable by wise sages. Vacho yasman nivarthanthe thaduktham kena sakyathe, Prapancho yadi vakthavya , sopi shabdha vivarjitha. 108 Ithi vaa thad bhaveth mounam sadam sahaja samjnitham, Gira mounam thu balanam prayuktham brahma vadhibhi. 109 How can we talk about that Brahman, Seeing which the words rebound? Even the world we see and feel, Is due to sheer and total illusion, And is really indescribable. So silence is but the hall mark. Of the wise who know everything, And such wise and great people, Ordain it to those novices, Who try to learn about the Brahman. Yoga Suthra defines "Desa" as the peaceful , calm place to do meditation. Adhavanthe cha madhye cha jano yasmin na vidhyathe, Yenedham sathatham vyaptham sa deso vijana smrutha. 110 That place which is full of solitude, Is the place where universe does not, Exist in the beginning , middle and end, For there is Brahman which is spread everywhere. Yoga Suthra defines "Kala" as the proper time to practice Yoga. Kalanath sarva bhoothanaam brahmadheenam nimeshatha, Kala sabdhena nirdhishto hyakanda anandhako advaya. 111 The Brahman which is one and does not have two, Brings in to existence , in a twinkling of an eye, All things including Brahman, and is known as time Which determines and defines, The boundaries of past, present and future. Yoga Suthra defines "Asana" as the proper posture for doing Yoga. Sukhenaiva bhavedhyasmin ajasram Brahma chinthanam, Asanam thath vijaneeyath netharath sukhasanam. 112 That posture which facilitates the thought of Brahman, Flowing within, without interruption is the good posture, Not any other one which destroys one's happiness. Yoga Suthra mentions "Sidhasana"( one of the Asanas) as the ultimate posture to mediate. Sidham yath sarva bhoothadhi viswadishtanam avyayam, Yasmin sidha samavishtasthadhwai sidhasanam vidhu. 113 That which is always ready and is the support . Of the universe which never changes, That from which everything known has originated, And in which enlightened permanently reside, Is known as the posture of eternal Brahman. Yoga Suthra mentions "Moola Bhanda" as the control of the roots for passion which exist in the mooladhara. Yan moolam sarva bhoothanam yan moolam chitha bandhanam, Moola Bhandha sada sevyo yogyo asou raja yoginam. 114 Brahman is the root of all beings , which restrains the mind, And this root which controls , should be always be adopted, And is even fit for the experts of Raja Yoga*. * King of Yoga Yoga Suthra defines "Deha samyam" as the equipoise state of the body. Anganam samatham vidhyath same brahmani leenatham, No cheth naiva samanathwam rujuthwam sushkavath. 115 Keeping the body in an equal state, Would mean merger with the stable Brahman, For any other type of equal state, Would be like a dried up tree. Yoga Suthra defines "Drik Sthihi" as concentrating the eye sight on the tip of the nose. The next two slokas define the spiritual "state of sight". Drushtim jnanamayim kruthwa pasyed brahma mayam jagad, Sa drushti parmodara na nasagravalokinee. 116 Mixing wisdom with sight and, Seeing the whole world as Brahman, Is the noblest vision possible, And not directing it to the tip of the nose. Drushtru darshana drushyanam viramo yathra va bhaved, Drushti sthathraiva karthavyaana nasagravalokini. 117 That sight which is directed to that place, Where there is no difference at all, Between one who sees, the sight and what is being seen, Is the noblest vision possible, And not directing it to the tip of the nose. Yoga Suthra defines "Pranayama" as a series of breathing exercises meant to control the mind. The next three slokas deal with this step. Chiuthadhi sarva bhaveshu brahmathwe naiva bhavanath, Nirodha sarva vrutheenam pranayama sa uchyathe. 118 Controlling the waves of thought in the mind, And making them as Brahman and nothing else, And not refraining from any action, Is called Pranayama.(Control of the soul) Yoga Suthra defines Pranayama as consisting of the three steps of Rechaka (inhalation) , Pooraka(holding the breath) and Khumbaka (exhalation. ) Nishedhanam prapanchasya rechakakhya sameerana, Brahmaivasmeethi ya vruthi poorako vayureeritha, 119 Ththasthad vruthi naischalyam kumbhaka prana samyama, Ayam chapi prabudhaanaam ajnanam graana peedanam. 120 Rechaka is driving out thoughts and passions of the world, And fixing the thought in our mind , " I am Brahman" is Pooraka. Afterwards , keeping this state still and steadfast is Kumbhaka, And this is the real Pranayama for the wise, And not catching hold of the nose as done by the ignorant. Yoga Suthra defines "Prathyahara" as the process of redirecting and concentrating the sense organs from their normal role in to the mind. Vishayethwa athmatham drushtwa manasa schithi majjanam, Prathyahara sa vigneya abhyasaneeyo mumukkshubhi. 121 Seeing Athma in all aspects of life, And absorption of it in the supreme consciousness, Is Prathyahara and should be practiced by the seekers of truth. Yoga Suthra defines "Dharana" as complete understanding of a thing with concentrated mind.. Yathra yathra mano yathi brahmana sthathra darshanath, Manaso dharanm chaiva dharana sa paraa mathaa. 122 Where ever the mind goes , it should see Brahman alone, And keeping mind steadily in this frame, Is known as the supreme Dharana. Yoga Suthra defines "Dhyama" is unifying of the mind without ant other insertion , similar to the rain of oil Brahmai va asmithi sad vruthya niralambathaya sthithi , Dhyana shabdhena vikhyatha paramananda dhayinee. 123 Keeping ourselves independent of everything, And concentrating on the thought, "That I am Brahman", Is denoted by word Dhyana (meditation) , And gives rise to immeasurable joy. Yoga Suthra defines "Samadhi" as the acme of meditation. In this state the thought processes vanish and we would become Athma personified. The next two slokas relate to this great state. Nirvikarathaya vruthya brahma karathaya puna, Vrutha vismaranam samyak samadhir jnana samjnaka. 124 Making thoughts disappear , by first making them stable, And seeing only Brahman and nothing else, Is the state of Samadhi and is also the real wisdom. Imam chakruthri manandam thvath sadhu samabyaseth, Vasyo yavath kshanath pumsa prayuktha sa bhaveth swayam. 125 By practicing this till it takes you to natural bliss, And becoming fully under its control by further practice, This state can be attained in an instant by just a wish. The sidha Purusha or the king of Yogis is defined in the next sloka. Thatha sadhana nirmuktha sidho bhavathi yogirat, Thath swaroopam na chaithasya vishayo manaso girm. 126 The king of Yogis, who has attained perfection, Gets free from the need of all practices, And his form would then go beyond, The thought and mind of everyone. Ramachander Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 29, 2008 Report Share Posted August 29, 2008 ok--- On Fri, 8/29/08, sivaramakrishnan muthuswamy <muthushiv wrote: sivaramakrishnan muthuswamy <muthushivRe: Aparokshanubhuthi of Adhi Shankaraadvaitin Date: Friday, August 29, 2008, 5:10 PM Ramyaji, I tried the tamil website and it was going somewhere else. Can you resend the correct weblink? Sorry for trouble.sincerelysiva ramya475 <ramya475 >advaitin@ s.comFriday, August 29, 2008 6:30:30 AM Aparokshanubhuthi of Adhi Shankara Dear Friends,I have completed the translation of this great work. This is available in my web sitehttp://stotraratna. awardspace. com/sruthi/ rathnas/r4. pdfI am gining below, the introduction to my translation as well as my translation of the part relating to Raja Yoga:-Introduction to AparokshanubhuthiThis is one of the great works of philosophy written by Adhi Shankara This has 144 stanzas or slokas, Shankara emphasizes in this great work the fact , that till we realize the difference between Brahman / Athman/ purusha and the things that we see in this world, we cannot attain realization. He logically establishes that the body that we see is an illusion and what is beyond all such bodies is Brahman, the absolute truth. He then examines the reason for this illusion and concludes that ignorance is the cause of such illusion. Then he tells us the 15 step stair case to attain this truth and the eight road blocks that will come in our way.This translation work is based on 1. The English translation of this great work by Swami Vimukthananda which was published by the Advaitha Ashram, Calcutta and given in its entirety in http://www.sankarac harya.org/ aparokshanubhuti .php as well as in several web sites..2.A Tamil and English commentary available in the web site http://www.advaitav edanta.org/ texts/aparokshan ubhoothi. pdf And 3, A Tamil commentary and translation of this great work by Sri. "Navarathnamala" M.K.Venkatraman and published by Giri Traders, Madras.As in my other translations my effort has been trying to understand the meaning of each stanza based on the several translations already available and put the meaning that I have understood, in my own words. Unlike translation of Sthothras, this was extremely difficult, as I am a novice in philosophic thoughtTHe Fifteen Steps to Raja YogaThe fifteen steps of Yoga which are mentioned in the next slokas are same as the steps mentioned by Sage Patanjali in his Yogs Suthra. But they take an entirely different spiritual meaning. This yoga, following the new meaning , is termed as Raja Yoga and Pathanjali's steps lead to Hata Yoga.Tri panchanga anyadho vakshye poorvokthasya hi labdhaye,Thaischa sarve sada karya nidha dhyasana meva thu. 100The fifteen steps for the attainment of knowledge,Is being expounded from now on,So that profound meditation can be practiced.Nithyabhyasadruthe prapthirna bhaveth sachid athmana,Thasamad brahma nidhidhyase jijnasu sreyase chiram. 101Without daily and constant attempts*,We would not understand Athma,And so , he who is intent upon it,Should deeply meditate on Brahman ,For attainment of desired goal.*Of these fifteen steps.The fifteen steps are given in the next two slokas.Yamo hi niyamasthyago mounam desascha kalatha,Aasanam moolabandascha deha samyam cha druk sthithi. 102Prana samyamanam chaiva prathyaharscha dharana,Athmadhyanam samadhischa prakthaa anyangani vai kramath. 103The fifteen steps in their order are,Control of senses, control of mind,Renunciation , silence, space, time,Posture, control of mooladhara*,Equal posture of one's body,Firmness and stability of vision,Control of vital breath,Withdrawal of the mind,Concentration of thought,Contemplation on the soul,And the very deep meditation called Samadhi...* The point controlling senses.Yoga Suthra defines "Yama" as control of sensesSarva brahmethi vijnana adhi indriya grama samyama,Yamo ayamithi sapraktho abhyasaneeyo muhur muhu. 104With the help of knowledge of the Brahman,Restraining all senses completely,Is termed as Yama, And should be practiced again and again.Yoga Suthra defines "Niyama as the control of the mind."Sajatheeya pravahascha vijatheeya thiraskrithi,Niyamo hi paramanando niyamath kriyathe budhai. 105Thinking continuously about Brahman,And discarding any other thoughts,Is termed as Niyama,And would give immeasurable joy,To the wise who practice it.Yoga Suthra defines "Thyaga " as sacrifice.Thyaga prapancha roopaya chid athmath avalokanath,Thyago hi mahatham poojya , sadhyo mokshamayo yatha. 106The abandoning of the universe we see,After realizing it as the conscious Athman,Is "sacrifice" and is honoured by great people,And would lead one to salvation.Yoga Suthra defines "Mouna" as deep silence.The next three slokas gives the revised definition.Yasmad vacho nivarthanthe aprapya manasa saha,Yan mounam yogibhir gamyam thad bhaveth sarvadha budha. 107When mind realizes Brahman and,Does not have words to describe it,And this is the philosophical silence,And is attainable by wise sages.Vacho yasman nivarthanthe thaduktham kena sakyathe,Prapancho yadi vakthavya , sopi shabdha vivarjitha. 108Ithi vaa thad bhaveth mounam sadam sahaja samjnitham,Gira mounam thu balanam prayuktham brahma vadhibhi. 109How can we talk about that Brahman,Seeing which the words rebound?Even the world we see and feel,Is due to sheer and total illusion,And is really indescribable.So silence is but the hall mark.Of the wise who know everything,And such wise and great people,Ordain it to those novices,Who try to learn about the Brahman.Yoga Suthra defines "Desa" as the peaceful , calm place to do meditation.Adhavanthe cha madhye cha jano yasmin na vidhyathe,Yenedham sathatham vyaptham sa deso vijana smrutha. 110That place which is full of solitude,Is the place where universe does not,Exist in the beginning , middle and end,For there is Brahman which is spread everywhere.Yoga Suthra defines "Kala" as the proper time to practice Yoga.Kalanath sarva bhoothanaam brahmadheenam nimeshatha,Kala sabdhena nirdhishto hyakanda anandhako advaya. 111The Brahman which is one and does not have two,Brings in to existence , in a twinkling of an eye,All things including Brahman, and is known as timeWhich determines and defines,The boundaries of past, present and future.Yoga Suthra defines "Asana" as the proper posture for doing Yoga.Sukhenaiva bhavedhyasmin ajasram Brahma chinthanam,Asanam thath vijaneeyath netharath sukhasanam. 112That posture which facilitates the thought of Brahman,Flowing within, without interruption is the good posture,Not any other one which destroys one's happiness.Yoga Suthra mentions "Sidhasana"( one of the Asanas) as the ultimate posture to mediate.Sidham yath sarva bhoothadhi viswadishtanam avyayam,Yasmin sidha samavishtasthadhwai sidhasanam vidhu. 113That which is always ready and is the support .Of the universe which never changes,That from which everything known has originated,And in which enlightened permanently reside,Is known as the posture of eternal Brahman.Yoga Suthra mentions "Moola Bhanda" as the control of the roots for passion which exist in the mooladhara.Yan moolam sarva bhoothanam yan moolam chitha bandhanam,Moola Bhandha sada sevyo yogyo asou raja yoginam. 114Brahman is the root of all beings , which restrains the mind,And this root which controls , should be always be adopted,And is even fit for the experts of Raja Yoga*.* King of YogaYoga Suthra defines "Deha samyam" as the equipoise state of the body.Anganam samatham vidhyath same brahmani leenatham,No cheth naiva samanathwam rujuthwam sushkavath. 115Keeping the body in an equal state,Would mean merger with the stable Brahman,For any other type of equal state,Would be like a dried up tree.Yoga Suthra defines "Drik Sthihi" as concentrating the eye sight on the tip of the nose. The next two slokas define the spiritual "state of sight".Drushtim jnanamayim kruthwa pasyed brahma mayam jagad,Sa drushti parmodara na nasagravalokinee. 116Mixing wisdom with sight and,Seeing the whole world as Brahman,Is the noblest vision possible,And not directing it to the tip of the nose.Drushtru darshana drushyanam viramo yathra va bhaved,Drushti sthathraiva karthavyaana nasagravalokini. 117That sight which is directed to that place,Where there is no difference at all,Between one who sees, the sight and what is being seen,Is the noblest vision possible,And not directing it to the tip of the nose.Yoga Suthra defines "Pranayama" as a series of breathing exercises meant to control the mind. The next three slokas deal with this step.Chiuthadhi sarva bhaveshu brahmathwe naiva bhavanath,Nirodha sarva vrutheenam pranayama sa uchyathe. 118Controlling the waves of thought in the mind,And making them as Brahman and nothing else,And not refraining from any action,Is called Pranayama.(Control of the soul)Yoga Suthra defines Pranayama as consisting of the three steps of Rechaka (inhalation) , Pooraka(holding the breath) and Khumbaka (exhalation. )Nishedhanam prapanchasya rechakakhya sameerana,Brahmaivasmeethi ya vruthi poorako vayureeritha, 119Ththasthad vruthi naischalyam kumbhaka prana samyama,Ayam chapi prabudhaanaam ajnanam graana peedanam. 120Rechaka is driving out thoughts and passions of the world,And fixing the thought in our mind , " I am Brahman" is Pooraka.Afterwards , keeping this state still and steadfast is Kumbhaka,And this is the real Pranayama for the wise,And not catching hold of the nose as done by the ignorant.Yoga Suthra defines "Prathyahara" as the process of redirecting and concentrating the sense organs from their normal role in to the mind.Vishayethwa athmatham drushtwa manasa schithi majjanam,Prathyahara sa vigneya abhyasaneeyo mumukkshubhi. 121Seeing Athma in all aspects of life,And absorption of it in the supreme consciousness,Is Prathyahara and should be practiced by the seekers of truth.Yoga Suthra defines "Dharana" as complete understanding of a thing with concentrated mind..Yathra yathra mano yathi brahmana sthathra darshanath,Manaso dharanm chaiva dharana sa paraa mathaa. 122Where ever the mind goes , it should see Brahman alone,And keeping mind steadily in this frame,Is known as the supreme Dharana.Yoga Suthra defines "Dhyama" is unifying of the mind without ant other insertion , similar to the rain of oil Brahmai va asmithi sad vruthya niralambathaya sthithi ,Dhyana shabdhena vikhyatha paramananda dhayinee. 123Keeping ourselves independent of everything,And concentrating on the thought,"That I am Brahman",Is denoted by word Dhyana (meditation) ,And gives rise to immeasurable joy. Yoga Suthra defines "Samadhi" as the acme of meditation. In this state the thought processes vanish and we would become Athma personified. The next two slokas relate to this great state.Nirvikarathaya vruthya brahma karathaya puna,Vrutha vismaranam samyak samadhir jnana samjnaka. 124Making thoughts disappear , by first making them stable,And seeing only Brahman and nothing else,Is the state of Samadhi and is also the real wisdom.Imam chakruthri manandam thvath sadhu samabyaseth,Vasyo yavath kshanath pumsa prayuktha sa bhaveth swayam. 125By practicing this till it takes you to natural bliss,And becoming fully under its control by further practice,This state can be attained in an instant by just a wish.The sidha Purusha or the king of Yogis is defined in the next sloka.Thatha sadhana nirmuktha sidho bhavathi yogirat,Thath swaroopam na chaithasya vishayo manaso girm. 126The king of Yogis, who has attained perfection,Gets free from the need of all practices,And his form would then go beyond,The thought and mind of everyone.Ramachander Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.