[Advaita-l] YogAmRRitaM by R. Visvanatha Sastri - 17

[V. Krishnamurthy]

Namaste.

j~nAnajyotiH svarUpashca draShTavyo divya-cakShuShA .
samatva-bhAvanAyogaH priyo dveShyo yathA nahi .. 178 .. 

The effulgence of the Absolute is to be seen by divine
sight. This sight is the yoga of the attitude of equanimous
view of friend or foe.
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 sarvatrAhamakarteti samataivAvashiShyate . 
patra-puShpAdyarpaNena samA bhaktishca gRRihyate .. 179 ..

The attitude of ‘I am never the doer’ implies only this
equanimity. The offering of flower or leaf to the Almighty
is another expression of Equanimity.
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brahmArpaNam brahma-haviH ityevaM samatoditA . 
ananyatvena bhajanaM samatvAdamRRitasya hi .. 180 ..

The Gita also mentions only this equanimity in its IV – 24
(*brahmArpaNaM brahma haviH ..*). The AbsoluteNectar has to
be propitiated with a one-pointed devotion because
everything is the same as that One.
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pa~ncAmRRitasya sevAyAM samatvaM gIyate.api ca .
dRRishyaM nAsti sadadvaite iti sAmyaM hi gIyate .. 181 ..

The puja ritual of the five amRRita’s, namely the five
deities, also has its authenticity from this Oneness. 
Granted non-duality, what is seen does not exist; this only
sings the glory of the Oneness. 
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duHkhAdiShvaprakaMpyatvaM santuShTiryena kenacit .
adveShTRRitvAdi dharmo.api samatvadyotako hi saH .. 182 ..

To be unperturbed by sorrows, to be satisfied with whatever
comes, to be devoid of all hatred – all these are only
different facets of  Equanimity. 

Note: Recall *duHkheshvanudvigna-manAH* (II – 56);
*santuShTo yena kena cit* (XII – 19); *adv eShTA
sarva-bhUtAnAM* (XII – 13).
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AtmA sarvatra nirlepaH iti sAmaiva gIyate . 
AtmA ca sarva-bhUtasthaH iti sAmaiva gIyate .. 183 ..

The Atman is never contaminated by anything. It is resident
of every being. This is nothing but the song of Equanimity.
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sarva-bhUta-hRRidistho yaH sama Ishvara eva hi .
loShTAshma-kA~ncanAdInAM samatvaM gIyate dhiyA .. 184 .. 

The One Absolute which resides in every heart is the same
always. That which regards a tile, a stone and a piece of
gold with equanimity is the Gita’s music of  samatva
attitude.

Note: Recall *Ishvaras-sarva-bhUtAnAM hRRiddesherjuna
tiShTati* (XVIII – 61); *sama-loShTAshma-kAnchanaH* (XIV –
24, VI – 8).
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nindAstutyapamAnAdi samatvaM bhAvyatAmiti . 
yaj~ne tapasi dAnAdau sadbhAvassamatApradaH .. 185 .. 

Whether it is blame or praise or dishonour let all be
received equally.  The expression of ‘sat’ as in yajna, or
tapas  or giving is only an expression of Equality.

Note: Gita XVII-24, 25, 26: 
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samatvArtho hyeka-bhAvaH sAtvika-j~nAna-lakShaNaM .
sarvAdhAraH svabhUmaiva yatra nAnyaditi shrutiH .. 186 ..

The meaning of equality is Oneness. That is the identifying
mark of satvika-jnAna. The substratum for everything is
one’s own Effulgence. There is nothing else – this is the
vedic declaration.

Note  : ‘yatra nAnyat pashyati ...’ comes from Chandogya
Upanishad.(VII – 24 – 1)
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j~nAnenaiva hi buddhyante ato j~nAnamayA jaDAH . 
j~nAnAkRRiti-jaDeShveva kathaM ca jaDa-bhAvanaM .. 187 ..

The Ignorant are woken up only by  the (light of)
Knowledge; so they are themselves stores of Knowledge. When
they are thus full of Knowledge, where comes the feeling of
Ignorance?  
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sarvasya j~nAna-pUrNatvAt na hi jADhyaM ca yoginaH .
jaDasya cittvaMbhAvena cidbhAvAtpUrNatAmiyAt .. 188 ..

For a Yogi there is no Ignorance (of perception), for he
sees everything as the Infinite.  The Ignorant by a change
of attitude become the chit (Consciousness) and from that
the state of Fullness.  

Note:  This is not a good translation!
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nistraiguNyasya sAmyatvAt bhAvashuddhirapekShitA . 
ceShTitAnyeva rUpANi yAni shabdAtmakAnyapi .. 189 ..

By the equanimous balance of the state of Guna-lessness,
attitudinal purification arises. Forms are associated with
whatever is given a name. 

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sarvaM pratiShTitaM vAci bahirvAcAM ca nAstvaraM .
samatvadarshinAM naiva vyaktayo dRRiShTi-gocarAH .. 190 ..

Everything gets identified by words. Let not there be any
difference in external words. Those who see Equanimity
everywhere do not visualise objects as distinct. 
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dRRiShTyA khalu jagatsarvaM bahudhA ca pratIyate .
dRRiShTyA dRRiShTAshca viShayAH nArhanti dhyAtumeva hi ..
191 ..

Only by our perception the universe appears to be
multifold. All objects are seen only as such by our
perception. They are not fit to be thought as such(in the
mind). 
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dhyAyato viShayAn puMsaH buddhinAshashca gIyate .
AdhyAtmikAnAM mantrANAM dhyAnAcca mananAdapi .. 192 ..
niraha~NkAriNaH shAntAH  vyoma-sAmyAdgata-vyathAH .
pa~ncamI bhUmikArUDhAH suShupta-pada-bhAginaH .. 193 ..

The moment you think about them, there follows the fall of
the intellect – so says the Gita. By thinking about and
meditating on the mantras pertaining to the Atman one
attains peace, rid of all ego. All sorrows vanish  into
space. Thus one ascends the fifth bhUmikA and also the
sleep state. 
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bhAvenaiva samatvaM khyAyate na tu sthUla-ghaTAdInAM .
varNAshramAdInAM ca . ete mAyA-kalpitAH . AtmA sadA
bodha-rUpaH eko vyApakashca . bheda-pratIteH dRRiShTireva
kAraNaM . sthUla-dRRiShTiM niyamya sUkShma-dRRiShTyA
stheyaM . bAlo.ayaM rAmaH sUkShma-dRRiShTyA vishvAmitrAdi
tapaH sthitaiH anubhUtaH pratyakShataH .. 

Synopsis:  The above constitutes one of the most  
beautiful blocks of shlokas from the author of
GitAmRRita-mahodadhi.  Shlokas 177 to 193 wax eloquent on
‘asamsakti’,  the developed condition, without even a trace
of involvement, attained by means of the practice of the
four earlier stages. The author portrays this asamsakti as
the Equanimity (‘samatva’)  that is the expression of this
developed condition. The equanimity is one of attitude not
to be taken literally in terms of physical objects or in
terms of people and their varNas and Ashramas.  The Self is
always of the form of Consciousness – the one thing which
has pervaded everywhere. The appearance of difference is
due to our own perception.  One has to discard the physical
vision and stay in the inner subtle vision.  The boy Rama
was seen to be the absolute by the subtle vision of Sages
like Vishvamitra. 
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PraNAms to all advaitins and to my father.
Profvk.