SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
jijñāsur api yogasya
‘Even he who has the (mere) desire to know Yoga passes beyond the name-great1 (śabda-brahma).’
Even he who may not actually embark on Yoga, but is a mere inquirer, resumes such inquiry if he had discontinued the same on a previous occasion (or incarnation). And he gradually comes again to walk the Path of Karma-yoga, and eventually transcends the name-great, [or the vast expanse of matter which is the cause of names and forms (śabda-brahma).].
Śabda-brahma signifies matter, for it is the great matter-stuff in its manifested modification which gets to be named (śabdita) as devas, men, earth, the sky, svarga, etc. Hence that which is nameable is the name-great (matter-stuff.)
Even the mere inquirer as to what Yoga is, acquires merit, and ultimately passes beyond śabda-brahma. This means that he becomes unfettered from matter’s coils, and attains to ātma, the sole harbour of intelligence and bliss (jñāna and ānanda), or that which cannot be named as can be named those objects as are matter-moulded, such as deva, man etc.
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- Name-great or the infinite matter-expanse, the greatness of which consists in having names and forms. The Nameless-Great is the Omnipresent Spirit, in contrast with the name-great (matter-stuff). ↩