[Advaita-l] YogAmRRitaM by R. Visvanatha Sastri - 7
profvk at yahoo.com
Mon Mar 28 09:43:45 CST 2005
svAkhaNDa-rUpe pUrNe ca samyagAdhIyate manaH .
tathA samAdhAvacalaH buddhiyogaH prashasyate .. 73 ..
When the mind dwells perfectly on the Infinite Fullness of
the Self, then that is the culmination of buddhi-yoga in
kevale sAkShi-rUpe ca dehaprANa-vilakShaNe .
dhiyashca yojanaM shAstrAt samAdhirnirvikalpacit .. 74 ..
When the intellect is in unison with the Pure Witness that
is distinct from the body and its adjuncts, that is the
nirvikalpa-samAdhi of the cit.
Note by VK: I am not happy with my translation, which I
think has two faults. One: how does shAstrAt go with the
rest? According to shAstras, ... what? Secondly, the
last quarter has two words: samAdhiH and
nirvikalpa-cit. This latter word means the mind which is
free from all ideations. So my translation which brings
nirvikalpa-samAdhi here could be wrong. Would the Sanskrit
anvaya permit this meaning? If the author wanted to say
nirvikalpa-samAdhiH he could have easily put it that way in
the shloka. Then what is the correct meaning?
Another note by VK: Wherever we find an incomprehensible
construction in the original it is easy to surmise that the
author could have just slipped. But in my personal
experience with my father and his ways of repeated
persistent and meticulous working with his manuscript both
in this and in his several other mss. I can safely say he
never makes a slip and he is all the time correct in his
writing. So I usually search for the right meaning for
whatever I find in his writing!
svamAtrasyAvasheSheNa dhIH sthirA ca yadA bhavet .
ekIbhUtaH pareNAsau yogapaTTadharo bhavet .. 75 ..
Intellect has to stabilise itself with nothing but the
Self , in one-ness with it. That is the apex of yoga.
gItArthasyAnusaMdhAnaM nistraiguNyaM nayetpadaM .
nistraiguNyAtma-yogena kurukarmeti gIyate .. 76 ..
By contemplating on the meaning of the Gita one is led to
the state transcending the three guNas. It is with this
yoga of transcension that one is prescribed by the Gita to
do ones duties.
nAhaM karteti bhAvena kartA tyAgI mahAniti .
yassAkShIkartRRitAdInAM kasya siddhiM ca bhAvayet .. 77 ..
And the attitude of doing then would be I am not the
doer. Such a one is the great renouncer, who is a witness
to the concepts of doer, doing, etc. So to whom does the
siddhyasiddhyoshca yatsAmyaM lokabuddhyoditaM kila .
narAvatAra-rUpI yaH mahAdhIrorjuno hyayaM .. 78 ..
urvashyA prArthyamAno.api tAM tiraskRRitya ShaNDatAM .
prApto.ayamurvashIshApAt daivIsampadamAshritaH .. 79 ..
The equanimity between success and failure that is talked
about is just a way of saying in line with the world.
Arjuna, the great dhIra that he was, took the form of
nara and though he was entreated by Urvashi he discarded
her, and by her was cursed to become a eunach. (Thus he
showed) he is the one endowed withdaivi-sampat of the
mohAvesho raNArambhe mahAmAyA-prabhAvataH .
Agato hyarjunasyeti shrIkRRiShNasyaiva vaibhavaM .. 80 ..
His falling a prey to delusion at the beginning of the
battle, is only a play of the Lords mAyA.
svamAyAyAH prasRRityA ca svavashIkRRitavAn hariH .
kalau gItA-pracArAya labdhvA sandarbhamuttamaM .. 81 ..
In order to propagate the Gita for the Kali age , the Lord
used this opportunity by unfolding His own mAyA.
svamAyAjAla-patitaM pArthamuddhartumAdRRitaH .
svAbhIShTAshiShyamAsAdya shrIkRRiShNaH prahasanniva .. 82
Lord Krishna was pleased to give out the Gita for the
uplift of Arjuna, His favourite disciple, cast in the spell
of His mAyA.
uttamo.ayaM svasakhA janma-janmAntareShvapi .
iti saMtuShTahRRidayaH na tvaM vetthetyuvAca ha .. 83 ..
svAvatAra-rahasyaM ca prakaTIkRRitavAn hariH .
ajanasyApi janmeti niShkriyasya kriyA api .. 84 ..
etadrItyopadesho.api sarvaM mAyAmayaM tviti .
nAhaM kartA.api karteva dRRishyate bahubhirjanaiH .. 85 ..
trikAlaj~nAnI bhagavAn pArthaM nimittIkRRitya gItAshAstraM
kalau pravartayitumeva tasmin brahmavidi mohajAlaM
Synopsis: And thus the all-knowing Krishna not only gave
out the Gita to His favourite, but also proclaimed the
secret of His own avatar. And the sum and substance of his
teaching turned out to be: Everything is transient mAyA;
though He appears to be doing work He is not the doer of
anything; and the same applies to us also.
To be Continued.
PraNAms to all advaitins on this list and to my father.
Prof. V. Krishnamurthy
New on my website, particularly for beginners in Hindu philosophy:
Hinduism for the next generation: http://www.geocities.com/profvk/gohitvip/contentsbeach10.html
Free will and Divine will - a dialogue:
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