YogAmRtaM  by R. Visvanatha Sastri

 

 

Continued from Page 1

 

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.

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 by Sunderji:There is an upanishad - shATyAyanii (Shatyayani)[#99/108] - a

Sanyasa upanishad from Shukla Yajurveda, which expounds the

characteristics of various renunciants, and the consequences of

abandoning these after one has entered the Sanyasa Ashrama.        shATyAyanii shiraH could possibly mean adhering to the tenets

of this scripture?

 

 

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).

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 .

 

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 ..

 

Ishvara Himself is of unfragmented unique nectar as well as inconsistent with inauspiciousness. But even  beyond is the Witness who transcends the Fourth; Its potential is multifold.

 

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.

Text of YogAmRtam in Devanagari.     Onward to Next Page

Notation for Transliteration of Sanskrit words in the Comments

Back to Titlepage Back to Links to Slokas of Chapter 5

Ó Copyright V. Krishnamurthy   Nov.13, 2006