GitAmRta-mahodadhiH by R. Visvanatha Sastri

Ch.5 YogAmRtam

Shlokas 131 - 150

Continued from Page 7

 

 

deha-prANendriyAdIni shUnyAnIti ca ye viduH .

teShAmAdhAra-bhUtAste na badhyante ca karmabhiH .. 131 ..

 

The body, the PrANas and the senses, etc. are all of no content. They are void.  Those who know this remain as the substratum for all these and therefore are not affected by the actions.-

 

ekabhAvassatyam iti asatyA itare.api ca .

tebhyashcApi samutthAya prathamAM bhUmikAmapi .. 132 ..

 

The Oneness is the Truth. All else is other than Truth. From then one has to rise. And one has to rise from the first step also.

 

ArUDhasya tu sa~NgitvaM dehAdInAM ca yogataH .

na kadApi bhavecceti asa~Ngitvasya nishcayAt .. 133 ..

 

By yoga one ascends. For one who has made the ascent, attachment to the body, etc. can never happen, because of the determination to be non-attached.

 

ghaTAkAsha-maThAkAsha-vicAreNApyasa~NgitA .

dvidho.ayamasaMsargaH sAmAnyaH shreShTa eva ca .. 134 ..

 

Non-attachment arises by enquiry about the space within and space without.  Non-attachment is of two kinds: ordinary and special.

 

nAhaM karteti bhAvena svasya sphaTika-tulyatA .

japAkusuma-saMbandhAt raktimA sphaTikasya kiM .. 135 ..

 

I am not the doer. This is the attitude comparable to the whiteness of crystal. The redness of the association with habiscus – what has it to do with the crystal?

 

sadA svacchho hi sphaTikaH ra~njanaM na tu vAstavaM .

ato dehAdi ceShTAshca nArhanti spraShTumeva hi .. 136 ..

 

The crystal is always pure white. The redness is not the reality. Therefore the activities of the body etc. cannot ever touch (the Self).

 

asa~Ngo na hi sajjyate asito na vyathate na riShyati (bRRi U 3-9-26) amUrtatvAt . mUrtaH mUrtAntareNa saMbadhyamAnaH sajyate . asa~Ngasya puruShasya ashanAyAdivarjitasya upaniShatpramANaikagamyasya yAthAtmye vij~nAte tadbhAva-bhAvitasya muktatvaM svataH siddhameva ..

 

Synopsis:  “It is unattached; for it never attaches itself to anything. It is unfettered  and so it never feels pain. It never suffers injury.”(Br. U. 3-9-26). Only a form with its association with other forms gets attachment. The Purusha is free from attachments.  He has no feelings of hunger and the like. He is the Truth as uniquely evidenced by the authority of the Upanishad. When this Truth is known, for one who has become that Truth, Liberation is self-evident.

 

aj~nAnAdbhAti kartRRitvaM tasya saMhArakaH shivaH .

shivo hi karuNAmUrtiH kAraNe deha AsthitaH .. 137 ..

 

Agency of action appears because of ignorance.  The destroyer of that is Lord Shiva. He is the Compassionate One. He is situated in the Causal Body.

 

Anandakoshe yastiShTet sa hi vishveshvaraH shivaH .

kartRRitvaM tadadhInaM ca sukhaM dukhaM tathaiva ca .. 138 ..

 

The One who is in the  Ananda-kosha is Lord Shiva the Lord of the Universe.  Agency of Action is in His control. Also Happiness as well as Unhappiness.

 

iti bhAvamapi tyaktvA shreShTAsa~NgaM samAshrayet .

dehAdInAm ca shUnyatvAt na prAkkarma na ceshvaraH .. 139 ..

 

Even this attitude has to be renounced.  Adopt the non-attachment that has been termed as ‘Special’. Since the body and the like are nothing but void (from the Absolute sense) there is no previous karma nor there is an ishvara (to deal them).

 

shuddhacidvyoma-rUpatvAt akhaNDatvAcca pUrNataH .

j~nAnadehashca taddehaH aj~nAnasyApi bhAsakaH .. 140 ..

 

My form is only that of Knowledge. It is Full, it is unfragmented. Because it is the space of Pure Consciousness. It is what lights up the Ignorance also.

 

anityadehasaMbandhaH sarvathA tyajyate yadA .

tadA dehapravrajanaM siddhyatyasharIratA .. 141 ..

 

The association with this ephemeral body has by all means to be cast off. Then and only then the exist from the body , that is, the bodiless attitude is achieved.

 

shubhecchhAyAmagrabhUmyAM dehabhRRitvaM nirasyate .

yanmaunamAsanaM shAntaM audAsInyaM ca gIyate .. 142 ..

 

By the first step, which is named ‘shubecchA’, the body-luggage is negated. And what is glorified is Sitting in silence, Peacefulness and  Neutrality.

 

evaM dRRishyopekShayA ca matparo yoga AsthitaH .

iti praj~nAM pratiShTApya naShTamoho bhavediti .. 143 ..

 

By the adoption of this vision, one steadies himself in yoga, with Me as the goal. When the intellect is anchored this way, the delusion will be gone.

 

eShA brAhmIsthitiriti dvitIyAmArurukShati .

ekabhAvasyAsya dArDhyaM vicArAdibhirIhate .. 144 ..

 

This is the BrAhmI-sthiti (mentioned at the end of the second chapter  B.G. #II - 72).Thus one takes the second BhUmikA ( second step out of the seven steps).  The confirmation of the ‘eka-bhAva’ – oneness of everything  --  comes by Persistent Enquiry  (VichAra).

 

NOTE:  VichAra is the second step, as given in Mahopanishat.  The first step was ‘shubecchA’  (the auspicious desire that arises from dispassion) as given in the Upanishat.  (See the note under shloka 115 )

It was  however described as ‘deha-pravrajanaM’ (‘attitude of exit from the body)  by the author. For the benefit of the reader the other steps as given in the Upanishat are:

3. tanumAnasI – the condition of mind where the attachment to sense-objects is reduced by means of auspicious desire and reflection.

4. satvApatti -  the mind in the pure sattva, by the practice of the earlier three stages

5. asamsakti -  the developed condition, without even a trace of involvement, by means of the practice of the four stages.

6. padArtha-abhAvanA – Resulting from the five stages , this stage delights in the spirit firmly by the non-contemplation of objects internal or external. In other words the attitude is one of no cognition of anything that is non-self

7. turyagA – this is the turiiyA

 

Note that here we have a slow motion analysis of what lies between our three normal states of awareness and the turIyA.

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nityavastvetat . anityametat . iti vivekaH kAryaH . iShTAniShTe, AnukUlya-pratikUle,  priyApriye,

preyaHshreyasI , sadasat , eteShAM tattvaM vicAraNIyaM . sthitvAsyAmantakAle.api ityantya-bhUmikApi sUcyate .saptasu bhUmikAsvapi akhaNDapUrNa eka-bhAva eva bhAvabhedAH sopAnatayA ucyante . evaM vedAnta-vicArasya adhikAri-nirUpaNaM viShayasya sthUlatayA saMkShepena pratipAdanaM brahmApti tatsaMbandhashca ityanubandhaM

catuShTayamapi samagreNa uktaM adhyAyadvaye.api shAstrarItyA arghyAntadhyAnavat ..

 

 Discrimination between what is eternal and what is ephemeral is to be done. Enquiry is to be pursued into the

fundamentals that govern  likes and dislikes, favourable and unfavourable, good and bad, real and unreal.

‘Established therein,, even at the end of one’s life’ (B.G. 2nd ch. #72), -- this is indicative also of the last step

(in the sequence of seven steps). In all the seven steps what is reiterated  is the same attitude of Oneness of the

Unfragmented Fullness  Absolute. It is described in terms of seven steps that are only different shades in the bHAva

(attitude). Demarcation of prerequisites for enquiry  the Vedanta way;  Concrete delineation in brief of the Subject

of enquiry;   object of ‘obtaining’ of brahman; and  the relationship between the Subject and Object.  All the four have been well declared in the two chapters (of the Gita) like the winding up dhyAna after ‘arghya’._

 

 

tatkiM karmaNi ghore mAM ityevaM hi vicAryate .

shreyo hetuH pRRicchhyate.atra tRRitIye bhagavanmataM .. 145 ..

 

‘Why me, in  this ghastly action ? What will lead to good?  thus the enquiry goes on, in the third discourse of the Lord.

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pApaM kathaM ca carati  kAmanAheturucyate  .

tadvayo mukha eveti rahasyaM cAvatArayoH .. 146 ..

 

We are told about how one commits sin and how one generates desires and how it has two faces.  We are also told (in the next discourse) the secret of His avatar.

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aj~nAtvA svasya bhUmAnaM  kavayo.apyatra mohitAH .

karmaNAM marma-vij~nAnaM shrIkRRiShNena tathoditaM .. 147 ..

 

And Krishna goes on : Without knowing one’s own greatness, even scholars get confused. And He gives us the secret science of karma.

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dehArUDhasyaiva karma vihitaM ninditaM tathA .

deho jaDastvaciddRRishyaM dehI kShetraj~na ucyate .. 148 ..

 

Karma is prescribed or tabooed only for those who are one with their body. The body is inert, non-intelligent and belongs to the visible world. The resident of the body however is called the One who is cognisant of all this.

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jaDasyApi na kartRRitvaM citashcApi na hi kvacit .

jaDe citashca hyAropaH kRRito yena samUDhadhIH .. 149 ..

 

There is no agency of  action for an inert body, nor there is for the Consciousness. On the inert, the conscious has been superimposed by the ignorant.

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kartA tvaM kuru karmeti lokabuddhyanuvAdi yat .

tathaiva bhAShayA coktiH shrImadbhagavataH kila .. 150 ..

 

You are the doer; do action – all this is only a statement in the worldly sense. Krishna uses the language of the worldly.

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dharmashAstreShu vihitAni karmANi. dehAtma-matInAM kAmataH pravRRittiH . tadrItyaiva kuru karma ityuktvA kartustava svAtantryAbhAvAt shAstra-coditamavashyaM kartavyaM ityeva kuru . tvaM tu vastutaH niShkAmaH niShkrodhaH nirmAnamoha iti AtmanaH nityashuddha-buddhatvaM vij~nAya akartRRitva-bhAvanayA yaH karoti saH karteva dRRishyamAno.api vastutaH akarteva ..

 

Synopsis: The shastras prescribe various karmas. People who identify themselves with their body involve themselves in action. ‘Do works’ has been stated only for them. The ‘doer’ who is addressed like this has no freedom of action. Do only those actions which are sanctioned by the shastras.  In reality, you are desireless, angerless, and without the bewilderment of mAyA. Thus remaining aware of the eternality, purity and conscious nature of the Atman, whoever does action without the I-am-the-doer attitude, he is actually a non-doer even though he appears to be doing works.

 

  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.15, 2006