YogAmRtaM  : 28 to 49.

 

Continued from Page3

 

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.

 

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.

 

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!)

 

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.

 

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.

 

karma-bhaktirj~nAnamiti sarvo yogamayo rasaH .

rUpam cha jAyate nAmnA rUpeNa chApi nAma hi .. 33 ..

 

Karma, bhakti or jnAna all has the core as yoga. Form arises from name and name from form..

 

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.

 

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 .

 

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.

 

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.

 

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.

 

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. 

 

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.

 

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 (spiritual) heart and between the eyebrows. 

 

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   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).

 

        Next page    Text of YogAmRtam in Devanagari.    

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