YogAmRtaM : 73 to 97
Ch.5 of GitAmRtamahodadhiH
By R. Visvanatha Sastri
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 samAdhi.
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 vouchsafe for certain 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!
(Revised Translation, emanating from a suggested anvaya by Sunder-ji): A mind free from all ideations and with the intellect in unison with the Pure Witness that is distinct from the body and its adjuncts is what is called SamAdhi by the Shastras.
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 one’s 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 result accrue?
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 ‘
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 Lord’s 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 prasAritavAn ..
Synopsis: And thus the all-knowing
yasya mAyAvinaScheShhTAH lIlAH yAScha tathAdbhutAH
mayaM manyate loko hyasaMgamapi saMginaM .. 86 ..
iti shrIshuka-vAkyaM ca viduShAM anubhUtidaM .
shrotAraM pRRicchhakaM kRRitvA pratyuttiM ca yathocitaM .. 87 ..
His magical deeds and miraculous achievements make people think He has great attachment. But He is unattached. – So says Shri Shuka, in the context of who is asking and who is listening.
loka-saMgrahaNArthaM ca shAstraM vakti yathA tathA .
shoka-moha-karI mAyA yathA naShTA bhavedapi .. 88 ..
For the benefit of the worldly the shAstras say, mAyA is the promoter of sorrow and delusion, it has to be discarded.
rAmo mahAtmA vilapan bodhyate lakShmaNAdibhiH .
kimAtmAnaM mahAtmAnaM AtmAnaM nAvabudhyase .. 89 ..
The great soul Rama (himself) is reminded by Lakshmana and others: How is it You don’t recognise yourself as the Atman, the great?
ityadhyAtma-saduktInAM sambhavastatra tatra ca .
samo.ahaM sarva-bhUteShu iti gItAnusArataH .. 90 ..
Such Vedantic passages and events are everywhere. All confirm the Gita statement: ‘I am equanimous with respect to all beings’.
pArthasya moho naShTashca tasyaivoktyeti dRRishyate .
nirasya dehabhAvaM ca sve mahimni ca kurvataH .. 91 ..
Arjuna’s delusion was also overcome, by his own admission. Shedding off the I-am-the-body attitude, he was able to act in the glory of the Self.
prAcyAM cAbhAsamAnasya khervRRikShAgradarshane .. 92 ..
The lighting up of Bliss through the
Learning from the
sUryAstitvaM ca tanmadhye yathA nishcIyate budhaiH .
grAhyashca buddhiyogena yatra yatrApyupAdhayaH .. 93 ..
Just as the Sun is inferred through the foliage one should, through the exercise of the intellect, infer the Self through the foliage of adjuncts wherever they are.
tathA ca cidghanAkAshaH madhye madhye ca dRRishyayoH .
mAdhuryAdirasAssarve gRRihyante jihvayA yathA .. 94 ..
Among whatever is seen, now and then we realise the presence of the Fullness of Consciousness – just as, the tongue now and then tastes the sweetness of all that is sweet.
tathA manAmsi pakvAni gRRihNantyeva rasAmRRitaM .
manasA vedyate vedyaM vedyaM manasi tiShTati .. 95 ..
That is how the mind registers and absorbs all that is of the essence. It is by mind that one should know what is to be known. And then that gets imprinted in the mind.
yanmanovedyahInaM ca gRRihNAtyeva navaM navaM .
vedyAnAm gRRihaNaM naivaM kuryAccetAha shAsanaM .. 96 ..
The mind keeps on absorbing newer and newer things that need not be known. But what is to be known is not to be absorbed this way.
yogAmRRitarasenaiva pUrayettanmanaH sthalaM .
etadarthaM ca manasaH bahiShkAryAshca vAsanAH .. 97 ..
That space in the mind should be filled with the immortal essence obtained by yoga. For this purpose all external vAsanAs are to be discarded.
nandi pRRiShTe sthitvA hara oM iti li~NgadarshanakAle asmalli~Ngayormadhye.apyasmadaMshaH
astyeva iti bhAvayet . j~nAnAnandaghanA vayaM j~nAna-rashmidvAraiva dUrasthali~NgAdi pashyAmaH. Etanmadhyasthalamapi asmadrashmi-vyAptaM ityeva bhAvyaH . evaM ca manasaH vAsanAtmakavedyajAtaM recayitvA gItAmRRitena pUrayet ..
Synopsis: In Shiva temples we usually stand behind the Nandi and see the shiva-lingam in the distant garbhagrham (sanctum sanctorum) through the horns of the bull. ‘Hara oM’ is the mantra. Full of the Consciousness that we are, we should accept that between the horns of the bull there is only the pervasion of the same Consciousness and the same Light lights up the distant shiva-lingam also. It is this kind of thought that should permeate us always, so that we should exhale (‘rechaka’) the thoughts that are raised by our vAsanAs and fill the mind with the the nectar of thoughts that are generated by the Gita.
Notation for Transliteration of Sanskrit words in the Comments
Ó Copyright V. Krishnamurthy Nov.14, 2006