अयं - this Atma-jnani, यदा - when, कूर्म: - tortoise, अङ्गानि इव - like all it’s anga-s, इन्द्रियाणी - indriya-s, अर्थेभ्य: - from it’s natural purposes, सर्वशः seeing, hearing etc.., संहरते - controls, तस्य च - for him, प्रज्ञा प्रतिष्ठिता - has sthitaprajña
(V)
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This is 3rd level attained by sthitaprajña & known as yatamaana sañjñā..
Our senses will always try & experience rupa, shabda, sparsa etc.. Before they do it, a sthitaprajña will analyze the dosha associated with it & withdraw his senses like a tortoise
Even in this 3rd level, there's a small vaasana associated with the being. It could grow big & consume the individual if meditation on Atma is not complete.
An analogy of emptying oil from vessel is cited here. Even after emptying, there'll be little stain on the vessel.
That stain is completely removed in the 4th level known as vaseekaara sañjñā..
Here the difference between even man & woman ceases to exit & the sthitaprajña sees only the nitya-shuddha-Atma everywhere at all times
A small anecdote of Vyasa & Sukha Maharishi-s..
Both were walking by the pond. Sukha was a few a paces ahead. Few ladies were bathing in it & they did not bother to cover when they saw him..
But when Vyasa came up there, these ladies immediately covered themselves
He was puzzled & then asked the ladies on their behavior. They replied 'Oh vyasa, your son sukha doesn't distinguish between men & women. He sees only the antar-Atma & hence we don't need cover ourselves. But you aren't like that!'
Vyasa was on 3rd while Sukha was on 4th stage!!
(A)
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Just as a tortoise out of fear withdraws all it's anga-s, so does a sannyasi who has undertaken the jnana-nishta. When he does the same, his jnana takes a strong root & becomes unshakeable
(D)
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Same as (A), except that his apraroksha-jnana takes a strong root & becomes unshakeable
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असक्त्या - without desires on any other phala, except bhagavad-preeti, लोकरक्षायै - on the need for protecting the world, कर्तृतां - His all-creating powers, गुणेषु - in tri-guna of satya, rajas & tamas, आरोप्य - be directed, सर्वेश्वरे वा - Unto sarva-vastu-niyanta Narayana,
न्यस्य - with the aforetold creating powers, कर्मकार्यता - the importance of observing karma-s, तृतीये प्रोक्ता - is explained in 3rd adhyaya
There lived a brahmana by name Devasharma in the south. He lived an ideal life following his household duties (tretagni upasana, bhagavad aradhana, helping atithi etc..). He also performed many yajna-s with utmost shraddha
Even after leading an ideal life, his mind was at great unease. He was very disturbed & wanted a solution to it
He went to a nearby forest where tapasvi-s were meditating. He did all kind of sushrusha (service) to them & finally one managed to tell his problem to one of them
That rishi suggested him to meet a cow-herder by name Mitravan in a place called Punya near Godavari Banks.
Devasharma met him at a grazing land in Punya-nagari. His face was absolutely shining & radiating with great calm.
உடலம் அழிந்திடும் உள்ளுயிர் அழியாது எனைப் போல்
விடுமது பற்று விடாததடைத்த கிரிசைகளே
கடுக உனக்குயிர் காட்டு நினைவு அதனால் உளதாம்
விடு மயல் என்று விசயனைத் தேற்றினன் வித்தகனே
வித்தகன் - acharya sarvabhouma Sri Krishna, உடலம் - sharira, அழிந்திடும் - will be destroyed, ஒன்று - One, உள்ளுயிர் - jivatma inside that sharira, எனைப் போல் - Like Me (Krishna), அழியாது - won't be destroyed, பற்று - attachment, விடுமது - is to be shunned,
அடைந்த கிரிசைகளே - Karma as ordained by shastra, விடாதது - is not to be shunned, உனக்கு - for gaining Atma-svarupa jnana by doing karma-yoga, உயிர் - jivatma, காட்டு - cause of pratyaksha-phala, நினைவு - sthitha-prajna, அதனால் - by karma-yoga, கடுக - quickly, உளதாம் - begotten,
एषा - that propounded mula-karana of, स्थितिः - rooted in karma-anushtana along with buddhi-yoga, ब्राह्मी - will beget Atmasakshatkara, एनां - this, प्राप्य - if attained, न विमुह्यति - there’s no moha about samsara,
अन्तकालेऽपि - at-least in dying years, अस्यां थित्वा - if this is observed, निर्वाणं - sukha-roopa, ब्रह्म - Atma, ऋच्छति - will be attained