[Advaita-l] YogAmRRitaM by R. Visvanatha Sastri - 2

[V. Krishnamurthy]

  Namaste 

Note: For an Introduction, see
http://www.escribe.com/culture/advaitin/m25159.html  or
http://www.escribe.com/religion/advaita/m16169.html


yoge buddhiryogashAstraM yogajyotii rasAmRRitaM .
yogena paramo devaH labhyo yo vishvatomukhaH .. 9 ..

Tuning the intellect towards yoga is the science of yoga. 
The Light of yoga is the Nectar essence. It is by yoga the
absolute Transcendent Lord is reachable.
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yogenArAdhyate devaH yathA shATyAyanii shiraH .
yogayaj~naH sadaikAgrya-bhaktyA sevA harerguroH .. 10 ..

The Lord is propitiated by yoga. Just as a one-pointed
service and devotion to Hari or the Guru. ....?

Note: ‘shATya’ means ‘villainy’. ‘shiraH’ here could mean a
serpent.  The  meaning of the second quarter of the shloka
is not clear.  Nor is the translation I have made of the
second half! Help needed from scholars.
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yayA sAtvikayA dhRRityA manaH prANAdi dhAryate .
tAM yogamiti manyante sthirAmindriya-dhAraNAM .. 11 ..

By means of  sAtvic steadfast will the mind and the prANas 
are tethered; that fixation of the senses is said to be
yoga. 

________________________________
yadA panchAvatiShTante j~nAnAni manasA saha .
na vicheShTati buddhishcha ityevaM cha kaTha-shrutiH .. 12
..

That is when the five knowledge-instruments along with the
mind stand firm and the intellect does not engage in its
activities.  This is what the kaThopanishad  says (in II –
3 – 10). 

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shabdAdInAm agrahaNAt dUre tiShTanti kalmaShAH .
turyasvapne turyatejAH pUrNabodhasvarUpataH .. 13 ..

When the senses of sound etc. are not taken in, all the
trouble makers are left far behind. That is  the state (?) 
that transcends the dream-world. Because of the reality of
the cognition of the Absolute.   (turyatejAh : ?) 
______________________________________

sa~NkalpAdIn na gRRihNAti manastiShTati kevalaH .
turyasuptau na cheShTAshcha buddherapi bhavantyaho .. 14 ..

The mind stands alone and does not recognize any wishes or
desires. When one has transcended the sleep-state there is
indeed no activity of even the intellect . 
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samAdhipAratantryAchcha tripuTI vikalA hi dhIH .
parAgatisturyaturyA svamAtrasyAvasheShataH .. 15 ..

Because of the dependent nature of samAdhi, the three-fold
nature of the intellect (in terms of knower, known and
knowledge) is ineffective. The Absolute Goal that
‘transcends even the fourth’ ( = ‘turya-turyA’  ?) consists
of the Self alone. 
____________________________________

akhaNDaikarasaH sAxAt ashivagrAsa IshvaraH .
parAsyashaktirvividhA turyaturyasya sAxiNaH .. 16 ..

Of the Witness  that transcends the Fourth the potential is
multifold. It is of unfragmented unique nectar that does
not permit any inauspiciousness (=non-Self).   [VK: How
does ‘IshvaraH’ translate here?].
_____________________________________________

dhAraNAdhyAna samAdhayaH yogAH iti khyAyante . tathApi
samAdhireva mukhyo yogaH itarau gauNau . chittaM hi
dhyeyAkAratAM dhatte yathA sphaTikaH vastuyogena .
rajastamoleshanApyanubhavaH satvotkarShaH samAdhiH .. 

Synopsis:  The states (processes?) of dhAraNA, dhyAna and
samAdhi are called  yoga. However it is samAdhi that is the
prime yoga, the others are accessory only.  The mind
becomes what is meditated on just as a crystal takes the
colour of the adjacent matter.

 yogena yogo j~nAtavyaH yogo yogAt pravardhate .
vedAntashrutiyogena mananAbhyAsa-pATavAt .. 17 ..

By the dexterity of contemplation on the yoga of vedantic
scriptural pronouncements , yoga is to be learnt by yoga.
By yoga does yoga grow. 
______________________________________________
nairantaryAnusaMdhAnAt apramatto bhavatyayaM .
svAtiriktaM nAsti kiMcit  iti j~nAnaM rasAmRRitaM .. 18 ..

By non-interrupted contemplation does one become steady.
There is nothing other than the Self . That is the
knowledge which is the essential content.
___________________________________________ 
jIveshabhedashAntyA cha aikya-yogaH pravardhate .
bhaktidArDyaM bhaveccApi j~nAnayogAt svapUrNatA .. 19 ..

The yoga of union, (as it may be called) arises by the
annihilation of the difference between the finite Jiva  and
the infinite Isha.  By the yoga of knowledge the intrinsic
fullness as well as the firmness of Bhakti is achieved. 
____________________________________________

svAtiriktena saMyogaM nirudhya svAvasheShataH .
sarvApannutisAmarthyAt svarUpaM paripashyati .. 20 ..

By negating all contact or cognition of anything other than
the Self, to the extent of only the Self remaining (as
residual) one sees, as it were, the Reality of the Self,
through the capability of total surrender. 
________________________________________________ 

yasyAM kasyAM avasthAyAM manasaH saukaryeNa
dhyeya-mAtrAvalambanaM j~nAyate tatraiva upAsA-siddhiH .
yatra sUkShma-vastu-nirIkShaNa-kShamo bhavati tatra
sUkShma-jagadavataraNa-sAmarthyaM jAyate ..

Synopsis: What is contemplated on – That alone should
remain, in whatever state or circumstance you may be. That
is the consummation of  Devotion. Where one becomes adept
in the visualisation of The Subtle, there one becomes also
capable of descending down to the  subtlety  of the world. 

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.