[Advaita-l] YogAmRRitaM by R. Visvanatha Sastri - 3

[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

sarvAdhikAri-sulabhaH bhaktiyogaH prashasyate .
tadbhAva-bhAvato yogaH sa eSha nirupadravaH .. 21 ..

Bhakti-yoga is extolled as accessible to all levels of
aspirants.  The yoga that arises from that attitude is
certainly devoid of obstacles.
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atadbhAvA-dutthitasya sthirA bhaktishcha sidhyati .
anyasmAccha parAvRRitya dhiyAyoga-pravRRittayA .. 22 ..

nistraiguNyaM bhaktiyogaM samAshrityaikya-rUpataH .
sarvatra niShkalaM pashyan samatve modate chiraM .. 23 ..

For the one who has arisen from the attitude of a
non-believer, he achieves a steady bhakti. The other yoga
that arises from an intellectual enquiry,  is the 
bhakti-yoga which is devoid of the three guNas, resorting
to which, through one-pointedness,    one sees everywhere
what cannot be articulated and rejoices in that equanimity
for ever. 
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samatva-yogo nAmeti viShamANAdadarshanaM .
sthUla-dRRiShTyA cha viShamAH shvAno gAvashcha hastinaH ..
24 ..

The yoga of equanimity means the non-cognition of
distinctions. It is only in mundane vision  that
distinction arises, (between)  a dog, a cow or an elephant.
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sUkShma-dRRiShTyA eka eva chidAnanda-ghanatvataH .
sthUlaM dRRishyamupekSheta antarmukhatayA sthitaH .. 25 ..

By inner vision one sees only the Oneness, because of the
fullness of Consciousness-Bliss.  One ignores the outer
mundane vision  by being tuned to the Inner.
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antaryAmI cha bhAveShu tattadbhAvAvabhAsakaH .
ekabhAvo mahAsattA sarva-bheda-vivarjitaH .. 26 ..

In all the different dispositions of the mind, each is
lighted up by the Indweller. He is ever-present, devoid of
all distinctions, and of one unique disposition.
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sa evAhaM chAhameva sa ityevaiSha nishchayaH .
ekatva-dArDhyAdbhajanaM eka-bhaktiriti smRRitA .. 27 ..

He is Myself and I am He –this is the conviction; the firm
reverence of this Oneness is said to be the Unique
undivided bhakti.
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yaj~nopavItinaH sUkShma-darshinaH sUkShma-vastu-nikaTaM
prApitatvAt upanayana-kAla eva . nairguNyameva sidhyati
guNebhyaH pratinivRRittasya .  guNadoShadRRishirdoSha
ityuktatvAt nirdoSha-brahma-bhAvamApannasya
sUkShma-darshanaM bhavati . sthUla-dRRiShTInAmeva
guNadoShadarshanaM ..

Synopsis: Those who have been initiated to Brahman through
the ritual of an Upanayanam are fortunate. They get the
training to see the subtle behind the gross. Seeing the
gross instead of the subtle is the faulty vision.
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Atmaikya-bhAva-grahaNe tatrAropApavAdataH .
darshanAdarshane j~nAtvA te vihAyaiva kevalaH .. 28 ..

Those (fortunate ones) tune in with the attitude of union
with the Atman, by means of rejection of the
superimposition (of the non-Self), and also are aware of
the need not to see what is seen (externally) and remain 
by themselves and in themselves. 
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ekatva-bhAvanA-yogaH dehArUDhasya durlabhaH .
Atmatattva-vichArAkhya-yogena brahma-bhAvanA .. 29 ..

The yoga of the vision of Oneness is difficult for one who
is still in identification with the body. Only by the yoga
of enquiry into the nature of the Atman does
being-in-brahman arise.
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dhyAna-yogo nidhidhyAsaH tripuTI viralo bhavet .
yogaM kathayataH kRRiShNAt iti sanjaya-vAkyataH .. 30 ..

DhyAna yoga and nidhidhyAsana make the three-fold nature of
man irrelevant – this is what follows from the description
of yoga  by Krishna – so says Sanjaya.
(VK: This attempt of mine at translation of this shloka 
may be totally wrong. How I wish i had studied all this
when my father was alive! i.e. before 1956!)
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ekaM sA~NkhyaM cha yogaM cha iti shrIkRRiShNa-vAkyataH .
j~nAnamAkhyAtamityuktyA sarve paryAya-vAchakAH .. 31 ..

By Krishna’s own  words sAnkhyam and yogam are the same. 
‘Knowledge has thus been told’ – such statements are only
formal verbalisms. 
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bhedo nAstyaramityeva sarvo yogamayo rasaH .
vAgarthau nAma-rUpe cha sarvo yogamayo rasaH .. 32 ..

There is not a little shade of difference. Everything is of
the essence of yoga. Word or word-meaning, name or form,
the essentialness is nothing but yoga.
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karma-bhaktirj~nAnamiti sarvo yogamayo rasaH .
rUpam cha jAyate nAmnA rUpeNachApi nAma hi .. 33 ..

Karma, bhakti or jnAna all has the core as yoga. Form
arises from name and name from form..
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nAmnAmekArthatAM j~nAtvA bhajanaM tasya sevanaM .
tadarpaNaM cha tanniShTA tadyogashchaiva buddhidaH .. 34 ..

The One subject that underlies all names is to be known,
cherished and served. Dedication to that and steadfastness
in that conviction is the yoga born of right intellect.
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Atma-vastuni chidambare anya-vastu-darshanaM AropAdabhavat
. apavAdena tadadarshanaM bhavati . evamAropitApanayanena
Atmaiva siddho bhavati . dehArUDhasya dehAdi-bhrAntyA
eka-bhAvaH ..

Synopsis: The seeing of the non-Self in the pure space of
Consciousness that is the Atman, happened because of
misapprehension. By rejection of that, that seeing can be
negated. By the eradication of   the superimposition, the
Self alone remains . For the one who is in identification
with the body, the process of confusion arising from that
identification , (prevents) that unity of outlook .
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(To be continued)

PraNAms to all 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.