[Advaita-l] Re: YogAmRRitaM by R. Visvanatha Sastri - 4

[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

bhAvadRRiShTashcha bhagavAn sarveNApi sa yujyate .
gantavyo.ayaM na chAsmAbhiH taddeshaM prati sarvathA .. 35
..

By sheer proper attitude of vision, the Lord becomes
accessible  to all. We do not have to go anywhere or to any
destination. 
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sadA sarvagato devaH shraddhA-mAtramapekShate .
shraddhAvAn labhate j~nAnaM rasAlambena muchyate .. 36 ..

The Lord is always and everywhere. What is needed is just
Faith. He who has Faith receives the Knowledge. Holding on
to that elixir he is released.
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rasaH pUrNAnanda-ghanaH buddhiyoga iheShyate .
tasmAdvinA tatsaMgatiM na kiMchitkartumarhati .. 37 ..

The elixir is dense with total bliss. What is needed is
buddhi-yoga. Without that, nothing can be done to achieve
it.
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tathA vimUDhA manyante rahasye kRRitavAnahaM .
IshvaraH sarvavettApi sarvago na hi sajjate .. 38 ..

Foolish ones think that one has done something in secret.
The Lord is omniscient. He is immanent everywhere though
unattached to anything.
_____________________________________________
pratyakShaH sarva-bhUteShu na tu tatra hyavasthitaH .
bhUtAni neshvarasthAni tasmAtteShAmasatyatA .. 39 ..

He is certainly present in all beings; but He is not
stationed in them. Nor are the Beings in the Lord and hence
their unreality.
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bhagavataH jyotIrasa-ghanatvAt sarvatra pravahannAste .
buddhi-sannidhAne buddhAvapi pravahati .
saMkocha-vikAsa-rUpatvAt buddheH rasapravAhena buddhiH
pariNAmaM prApnoti . rasa-samudrasya apAratvAt
upariShTAdadhastAt sarvatashcha buddhimApUryatAM
nimantrayati . buddhishcha rasa-tAdAtmyaM Apadya rasarUpeNa
tiShTati .  anIshvarasthalasya abhAvAdeva buddhimabuddhiM
kRRitvA svena saMgamasya avakAshaM dadAti rasodadhiH ..

The effulgent essence of the Absolute is so dense that it
flows everywhere. In the presence of the intellect it
engulfs the intellect itself. The intellect has the
capacity to close up or expand. The flow of the elixir of
the Absolute changes the  character (of the intellect).
This flow is infinite in the sense it is above, below,
outside and inside.  It fills up the entire intellect. In
other words the intellect is submerged in that flooding and
becomes full with the ‘rasa’ of the Absolute. It is no more
the gross intellect. This union and identity with the
Absolute is what happens when the Ocean of the Absolute
‘rasa’ invades the intellect. 

yogAmRRiteshAna iti annenaivAtirohati .
svajyotirvaibhavaM j~nAtvA annaM dRRishyamupekShatAM .. 40
..

The Lord of yogAmRRita – only by food  -- grows  (? ? ?)
Once we get to know the glory of The Self  of oneself  the
visible world of food has to be discarded.  
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ulkAgneshcha prakAshena yatheShTaM vastu vIkShya cha .
yatholkAtyajyathethApi lIna-bodhArthamiShyate .. 41 ..

By the light of the torch one sees the object, but
afterwards the torch is discarded. So also in the
visualisation of Truth.
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yogaH shAstraM tathA granthAH yAvadj~nAnodayAvadhi .
sarva-dvArANi saMyamya saMvRRitAsyaH sunishchalaH .. 42 ..

nAsAgre chApi hRRinmadhye bindumadhye turiiyakaM .
sravantamamRRitaM pashyet netrAbhyAM susamAhitaH .. 43 ..

Yoga, scriptures and other works are all necessary until
the onset of Knowledge. Closing all sense-outlets, with
mouth shut and with firm determination, .. one sees, with
the concentration of the eyes,  the flow of Divine Nectar,
that is the Fourth State, by contemplating on  the tip of
the nose, the centre of the heart ( ‘bindu-madhye’: ?) 
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apAnaM mukuliikRRitya pAyumAkRRiShya chonmukhaM .
praNavena samutthApya shriibiijena nivartayet .. 44 ..

j~nAnashriirahameveti dhyAnAmRRitasamAplutaH .
gaMgA-yamunayormadhye suShumnAyAM sthiriikRRitaH .. 45 ..

mUrdhnyAdhAyAtmanaH prANaM Asthito yogadhAraNAM .
oMshrImiti cha mantreNa hyAdhAra-brahmaraMdhrayoH .. 46 ..

gatAgatakrameNaiva prAdakShiNyam cha puNyadaM .
omiti-plutamucchArya dehasaMgaM chhinakti yaH .. 47 ..

prANayukto.api medhAvii hyamRRitatvAya yu~njate .
mahopaniShade tatve devaguhyaM rasAmRRitaM .. 48 ..

iti gItArasAnandaM jyoti-rUpAmRRitashriyaM .
nivAsavRRikshamAshritya tanmayatvaM samashnute .. 49 ..

Synopsis: In shlokas 44-49, the details of yoga practice
according to Vedanta (cf. Mahopanishad) is described, the
goal being, ‘tanmayatvaM’ namely, being in  brahman.  
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IshAna AtmA sarvatra sUkShmatastiShTan annAdyupAdhibhiH
AvirbhUta-svarUpo bhavati . nitya-siddho.api pramANe sati
bhAsate svajyotirj~nAnAyaiva upAdhayashcha gRRihyantAM .
padArtha-bhAsanArthameva ulkA gRRihyate . anantaraM
tasyaapekShAbhAvAt yathA tyajyate tathaiva shAstrANi .
sAragrahaNAnantaraM asAraM tyajata eva . grantha-madhyasya
medhAvii j~nAna-vij~nAna-tatparaH palAlamiva dhAnyArthaM
tyajedgranthamiti nyAyena adhyAtma-shAstraM mAtraM
saMcinuyAt . vedasya ma ANIsthaH iti vA~NmanobhyAmadhItasya
svAtma-paryavasAnameva siddhAntaH ataH
svAtirikta-guNAgrAsaH nirantaraM svamAtratayA prakAshaM
karotu vyaktamAvirbhUyAdudbhUtasya vedavRRikShasya
paripAlayitA bRRihaspatiH madhyanADii dhyAnashaktyA
rAjamAnaardhanArIshaturyoMkArashrIH  mUrdhni saMsthitA
pratyagAnanda-rUpeNa sarvadevatyA sArdha-mAtrA
avyaktiibhUtA khaM vicharatiiti atharvashira
upaniShatpratipAditA . eShaiva j~nAnashriiH . vArAhe paTitA
. tAmeva mUlAdhArAt samutthApya OM shrImiti
svarUpa-dhyAnena kasthAmRRitashriyA plAvya Urdhva-pavitro
vAjinIva svamRRitamasmiiti dhyAnayogaH mukhya IritaH . evaM
gItAmRRita-mahodadhiH  iti yogalabhya iti tamAptvA
nAnyachintanaM vihitaM ..

Synopsis:  It is the adhyAtma-shAstra (Knowledge about the
Inner Self) alone that is to be pursued. Everything else is
only the means to that . The Vedas emphasize  (e.g.,
atharva-shira Upanishad) that the OmkAra treasure as the
ardha-nArIsha  lies at the top of the skull and it is to
reach it dhyAna-yoga is taught. Once having reached that
there is need for no other thought.  The lines ‘praNavena
samutthAya shrI-bIjena nivartayet’ (#44), ‘j~nAna-shrIH
ahaM eva iti’ (#45) , ‘oM shrIM iti ca mantreNa’ (#46), ‘oM
iti plutamuccArya deha-sa~NgaM chhinakti yaH’ (#47) 
indicate that this yoga has a vedanta character to it.
Continuously the thought of oneness with brahman is to be
maintained. Instead of the subject meditating on an object,
one has to be the subject only and remain only as the
subject! This is the Atmaikya-j~nAna-yoga (the union of
knowledge of identity with the Atman).

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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.