Date uploaded in London – 12 July 2024
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उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ ।
योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ॥ ९ ॥
uddharedātmanātmānaṃ magnaṃ saṃsāravāridhau |
yogārūḍhatvamāsādya samyagdarśananiṣṭhayā || 9 || Viveka Chudamani (VC)
9. Having attained the Yogārūḍha state, one should recover oneself, immersed in the sea of birth and death by means of devotion to right discrimination.
What is Yogaaruda State?
“When one is attached neither to sense-objects nor to actions, and has given up all desires, then he is said to be Yogárudha or to have ascended the Yoga-path.”
Lord Krishna says in Bhagavad G1ta
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || 4||
yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate
yadā—when; hi—certainly; na—not; indriya-artheṣhu—for sense-objects; na—not; karmasu—to actions; anuṣhajjate—is attachment; sarva-saṅkalpa—all desires for the fruits of actions; sanyāsī—renouncer; yoga-ārūḍhaḥ—elevated in the science of Yog; tadā—at that time; uchyate—is said
yada hi nendriyartheshu na karmasv-anushajjate
sarva-sankalpa-sannyasi yogarudhas tadochyate
Translation
BG 6.4: When one is neither attached to sense objects nor to actions, such a person is said to be elevated in the science of Yog, having renounced all desires for the fruits of actions.
Tirumular also explained it
வேதாந்தங் கேட்க விரும்பிய வேதியர்
வேதாந்தங் கேட்டுந்தம் வேட்கை ஒழிந்திலர்
வேதாந்த மாவது வேட்கை ஒழிந்திடம்
வேதாந்தங் கேட்டவர் வேட்கைவிட் டாரே.
229: Vedanta is to be Rid of Desires
The Brahmins who yearned for Vedanta’s mystic truths,
Heard and listened but yielded still to desire’s sway;
True Vedanta it is when earth-born desires all are crushed;
Those who Vedanta truly grasped, all desires burnt away.
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Tiru Valluvar also said it
பற்றுக பற்றற்றான் பற்றினை அப்பற்றைப்
பற்றுக பற்று விடற்கு. குறள் 350:
The only attachment that will help to sever all other bonds and attachments ,
Is the attachment to the Lord, who is the boundless source of all things.
ஆசை அறுமின் கள் ஆசை அறுமின் கள்
ஈசனோடு ஆயினும் ஆசை அறுமின்கள்
ஆசைப் படப் பட ஆய் வரும் துன்பங்கள்
ஆசை விட விட ஆனந்தம் ஆமே.
–(எட்டாம் தந்திரம், 30. அவா அறுத்தல், திருமந்திரம்)
2615: Sunder Desires
Sunder your desires, sunder your desires
Sunder your desires even unto Lord;
The more the desires, the more your sorrows;
The more you give up, the more your bliss shall be.
-Tirumanthiram
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நம்மாழ்வார் சொல்கிறார்
அற்றது பற்றுஎனில், உற்றது வீடுஉயிர்
செற்றது மன்னுறில், அற்றுஇறை பற்றே.
Desire dropped, Salvation attained- Nammalvaar, Vaishnavite Saint the only attachment that will help
Dr Radhakrishnan, a great philosopher and former President of India explains Yogaaruda state in his commentary on Gita:
Manu says that all desires are born of Sankalpa- 2-3
सङ्कल्पमूलः कामो वै यज्ञाः सङ्कल्पसम्भवाः ।
व्रतानि यमधर्माश्च सर्वे सङ्कल्पजाः स्मृताः ॥ ३ ॥
saṅkalpamūlaḥ kāmo vai yajñāḥ saṅkalpasambhavāḥ |
vratāni yamadharmāśca sarve saṅkalpajāḥ smṛtāḥ || 3 ||
Desire has its root in Thought; Sacrifices proceed from Thought; Vows and Restraints—all these have been described as originating in Thought.—(3)
Medhātithi’s commentary (manubhāṣya):
Thought is the root of sacrifice and other acts, as also of desire; when a man is going to perform a sacrifice, or any act, he must think of it: and when the thinking has been done, there must follow, from the said Thinking, Desire,—however undesirable this latter may be; for instance, when a man, going to cook, lights fire, there arises, from the fire, the undesirable smoke also. Thus it is impossible that sacrifices should be performed and there should be no desire at all.
Question.—“What is this Thought, which is the root of all action?”
Answer.—We explain it as follows:—Thought is that function of the mind which precedes Desire and Resolution; all these three are functions of the mind, and they are at the root of all activity.
As a matter of fact, no physical activity is possible without Thought. What happens in the case of all activity is that—
(a) first of all we have the Thought or Idea of the exact nature of a thing, and what is meant by ‘Thought,’ in the present context is the cognition that one h as of a certain thing as capable of accomplishing a definite desirable purpose;
(b) after this follows a longing, a wish; and this is ‘desire’;—
(c) after the desire has arisen in the form ‘how may I obtain it,’ the man resolves, determines, that he shall act (towards the obtaining of the thing); and this is ‘Resolution.’
It is only after these three mental operations have been gone through that the man proceeds to that external activity which would accomplish the desired end.
DR Radhakrishnan quotes from Mahabharata
O, desire, I know your root. You are born of Sankalpa or Thought. I shall not think of you and you shall cease to exist
–Santi parva 77-25
DR Radhakrishnan continues,
One who has renounced all purposes, we must give up our likes and dislikes, forget ourselves, leave ourselves out. By the abandonment of all purposes, by the mortification of ego, by the total surrender to the will of the Supreme, the aspirant develops a condition of mind approximating to the Eternal. He partakes in some measure the undifferentiated timeless consciousness of that which he desires to apprehend.
The freed soul works without desire and attachment without the egoistic will of which desires are born,
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And the Buddha says,
Desire is the root cause of suffering.
Chapter 24, Craving, Dhammapada, Buddhist Veda
334. The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma).
335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.
336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.
337. This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed.
338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again
359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.
From Adi Sankara to Nammalvar, from Lord Krishna to Buddha we get the same message
(Please go to Wisdomlib. Com for all Sanskrit verses and ProjectMadurai website for all Tamil poems.)
–subham—
Tags- Yogaruda, Valluvar, Tirumular, Bhagavad Gita, Manu, Santi Parva, Buddha, Dhammapada., Viveka Chudamani
Tamil and Vedas 