Yoga Vashishtha: Part X

Gyan Bhoomika (The Steps of Knowledge)

One who knows the deathless nature of the self is not afraid of death nor is he affected by separation from friends and relations. The feelings – this is “I” and this is “Mine” are the mind, when they are removed the mind ceases to be and then one becomes fearless. Weapons like sword generates fear; and the weapon called wisdom which destroys ignorance and creates fearlessness towards whichever object the mind flows with intensity, in that it sees fulfillment of craving. Of course there is no mind without restlessness. Restlessness is the very nature of the mind. It is the work of the restlessness of mind based on this infinite consciousness that appears as this World. This indeed is the power of the mind. When the mind is deprived of its restlessness it is known as dead mind. That alone is penance. The mind constantly swings like a pendulum between the reality and appearance. Between consciousness and inertness. When the mind contemplates inert objects for a considerable time it assumes characteristics of such inertness.  When the same mind is devoted to inquiry and wisdom it shakes of all conditioning and returns to original nature as pure consciousness. The impure mind is the cause for delusions. One should strive to discard them. If the mind is elsewhere the taste of food, the food that is been eaten is not really experienced. If the mind is elsewhere one does not see what is there in front of oneself. The senses are born of the mind and not the other way around. It is only from the point of view of fools that the body and the mind are said to be quite different. In fact they are non-different being mind alone. Salutations to those sages who have realized this truth. The sage who has realized this is not disturbed. Even if his arms are cutoff he doesn’t experience it. He is able to convert all sorrow into bliss just as an actor is able to portray in himself the character of different personalities. The mind is nothing but what is been put together by thought. He who does not allow his mind to roam into objects of pleasure is able to master it. He alone is human beings others are worms. He attains to Supreme Being by constant meditation. Victory over mind is gained when one attains self-knowledge and discarding the cravings for what mind desires as pleasure. This can be achieved without any effort at all by cultivation of proper attitude. By intense self effort it is possible to gain victory over the mind. They who are unable to do this are indeed vultures in human form. Let the infinite consciousness swallow the finite mind. Do not remain ignorant. Strive to be wise by renouncing mental conditioning. You are not the doer for any action you do here so why do you assume doer ship?  Do not become inactive either for – what is gained by doing nothing. What is to be done has to be done therefore rest in the self. Even while doing all the actions natural to you if you are unattached to those actions then you are truly the non-doer. If you are doing nothing and attach to that non-doership then you become the doer. From Brahma – the creator, down to blade of grass all these are nothing but SELF. Ignorance is the non-existent in the reality. There is no second thing here known as the mind. The infinite consciousness then itself is known as mind. Mind is born of this thought and idea and mind has to vanish with the help of an idea, that is by coming to an end of idea and thought. The mind is liberated by firm conviction that everything is absolute consciousness. Ideas and thoughts are bondage and their coming to an end is liberation. Thus do whatever has to be done spontaneously.

Yoga Vashishtha: Part IX

Gyan Bhoomika (The Steps of Knowledge)

The individualized consciousness has its own manifold potentialities even as spices have taste in them, that consciousness itself appears as subtle or ethereal body; and when it becomes gross it appears as the material body. The individualized consciousness is itself is the “Jeeva” or the individual soul. The pure and infinite consciousness thinks itself as the “Jeeva” as a mind and then believe itself to be the body. When these dream like fantasies prolonged these long dream feels like reality. It is both real and unreal. The mind is sentient because it is based on consciousness. When there is perception the mind takes the role of the object of perception, but not in reality. Even as when it is perceived as such, the bracelet is seen though, in truth it is gold. All the beings in this world can be divided into the best, the middle and the worst as it happened in the beginning of creation. The first and foremost among the creatures are born of noble practices, they are naturally good and devoted to good deeds. They reach liberation in few lifetimes they are full of the quality – purity and light (Sattva). The middle types are the ones who are full of quality of dynamism and desire (Rajo Guna). They are closer to liberation than the third category take few more births to attain liberation. Then there are third type, even after thousands of birth they are still in darkness and unawakened, are known as beings of darkness (Tamo Guna). They may take long time to reach liberation by the will of infinite consciousness. All these beings are seen to rise and dissolve in Supreme Being. The absolute consciousness in its undifferentiated state pervades everything. All objects and substances in universe have emerged in consciousness just as waves manifest in the ocean. In this uncreated universe the mind of Brahma (The creator) perceives itself as the egotism. And thus Brahma (the cosmic mind) becomes the “Brahma” The creator of universe. The power of that cosmic mind alone appears to be the diverse forces in the universe. Infinite numbers of diverse creatures manifest themselves in the cosmic mind and they are known as diverse “Jeeva”. These diverse “Jeeva” arise in the infinite space of consciousness seemingly composed of five elements, enters into the body of consciousness through the aperture of life force. Then birth of individual consciousness takes place and brought into contact with different potentialities whose expressions gives rise to laws of cause and effects. Desire alone is the cause of all these. When the cosmic mind manifested itself in the absolute consciousness at that very instant the natural tendencies of diverse being came to be regarded as “Jeeva”. There is no division between mind and action. Before it projected into action it arises in the mind; with the mind itself as its body. Hence action is nothing but the movement of energy in one consciousness and inevitably bears its own fruits. When such actions come to an end, mind comes to an end too. When the mind ceases to be, there is no action. This applies to only liberated sage not to others. Mind is the only perception; perception is the movement in consciousness. The expression of this movement is action. Whatever the mind thinks of; the action of organs strive to materialize. Hence again mind is action. However mind, intellect, egotism are individualized consciousness ; action, fancy, birth & death  are latent tendencies; knowledge, effort, memory, senses, nature, maya or illusion are activity. And such are the words are; but words without corresponding reality. So reality is the infinite consciousness in which these concepts are conceived to exist. The infinite space of undivided consciousness exists in all – inside and outside. The finite space of infinite consciousness is that which creates division of time. The physical space in which other elements like air exist. Whatever might have been the origin of mind or whatever it might be, one should constantly be directed towards liberation through self-control. Since entire universe is within the mind, the notion of bondage and liberation is also within it.

Yoga Vashishtha: Part VIII

Utpati (Origin)

There is no world independent of this consciousness; in it arises the fantasies of epoch and movement. Within twinkling of an eye there exist an epoch even as whole city is reflected in small mirror; such being the case how can one assert the reality of duality and non-reality. As long as one sees the bracelet as bracelet; it is not seen as gold but when seen that bracelet is just the word and not the reality then the gold is seen. Even so when the world is assumed to be real the self is not seen but when this assumption is discarded consciousness is realized. What appears is but the entanglements of “Maya” (Illusion) which creates a division into consciousness into subject and object. It is as real as the dream city. It is the assumption of division that creates diversity, right from the creator Brahma down to little insect. The self is subtle than space, since it has no name and cannot be described; neither the mind nor the senses can reach or comprehend it. It is pure consciousness. The entire universe exist in the consciousness; that is atomic, even as a tree exist within the seed, but then universe exist as consciousness and consciousness does not exist as universe. That universe exist however because such is the experience of all since it is the self of all. The self is empty like space but it is nothingness since it is consciousness. It is yet because it is not experienced by the mind and the senses; it is not. It being the self of all is not experienced by anyone; though one it is reflected in the infinite atoms of existence and hence appears to be many. It is not a void or nothingness for it is self of all; and it is very self who say “it is” and one who say “it is not”; moreover its existence can be experienced indirectly just as existence of camphor cannot be experienced by its fragrance. It alone is the substance that makes the world appearance possible. The self who is of the nature of pure consciousness seems to be inert and insentient when it is apparently associated with inertia. In the infinite space this infinite consciousness has made infinite objects appear. Though, all seems to have been done such effect; being a mere fancy – nothing has been done. Hence it is both consciousness and inertia, both doer and non-doer. The reality in fire is the self or the consciousness; yet the self does not burn nor is it burnt. It alone is the intelligence that dwells alone in trees, plants and creepers and preserves them. That self or infinite consciousness from ordinary point of view is the creator, protector and Lord of all. Yet from the absolute point of view it has no such limited rules. The eternal “Brahman” is known when mind stuff is rid of all movements of thoughts. The extension and withdrawal of its manifestation or popularly regarded as the creation and the dissolution of the universe; it is expressed in silence, when the known comes to an end for it is beyond all expression. When this consciousness wishes; wind comes into being though this wind is nothing but pure consciousness; similarly when sound is put off there is fanciful projection of what sounds like sound. That supreme subtle atomic being is all and is nothing. By its omnipotence it appears to be; this self can be attained by hundred ways and means yet when it is attained nothing has been attained. It is the supreme self yet it is nothing. The infinite consciousness that perceives universe within itself through its own power known as “Maya”. In the twinkling of an eye this infinite consciousness experiences an epoch within itself. Even in course of brief dream one experiences as youth, an old age and even death; all these objects which appear in dreams are indeed non-different from consciousness. Though the self is neither doer of actions nor the experience of experiences there is nothing apart from it. Within the atom of infinite consciousness the doer ship and experience are inherent. The world however has never really been created nor does it disappear. It is regarded as unreal only from the absolute point of view. It is non-different from the infinite consciousness.

In scriptures words have been used in order to facilitate the imparting of instructions. Cause and effect. The self and the lord, Difference and non-difference, Knowledge and ignorance, Pain and pleasure. All these pairs have been invented for the sake of instruction of the ignorant. They are not real in themselves. As long as words are used to invoke the truth, duality is inevitable. However such duality is not the truth. All divisions are illusionary. Sages only speak of the inner and outer which are words but with no corresponding substance. It is meant to instruct the ignorant the seer himself remaining unseen sees himself. The seer does not ever become an object of consciousness. The seer is the sight only. And then the latent psychic impressions of ceased, the seer regains its pure being. When external object has been imagined a seer has been created. If there is no subject there is no object either. That which is subtler than the hundred parts of tip of hair is yet greater than the greatest because of its omnipresence. The light of self knowledge alone illuminates all experiences; it shines by its own light. This inner light appears to be outside and to eliminate external objects. The other sources of light are indeed non-different from the darkness of ignorance and only appear to shine. The inner light of consciousness shines forever within and without, day and night. Mysteriously it eliminates the effects of ignorance without removing the darkness of ignorance. Within the atomic space of consciousness there exist all the experiences. Even as within the honey there are settle essences of flowers, leaves and fruits. From that consciousness all experiences expands. For the experiencing is the sole experience. Indeed all these infinite consciousness alone is all this. Mind alone is the creator of the world and mind alone is the supreme person what is done by the mind is the action. What is done by the body is not action. One whose consciousness is extroverted, experiences pleasure and pain on the other hand; Yogi whose vision is introverted, does not entertain ideas of pain and pleasure. You can punish the body but nobody can punish the mind nor bring about the least change in it. If the mind is fully saturated with something whatever happens to body does not affect the mind. The mind is unaffected even by boons and curses. The body does not create mind, but mind creates the body.

Yoga Vashishtha: Part VII

Utpati (Origin)

All things are equally indwelt by intelligence, so at all times in every way the uncreated is all, the self of all. We use the expression ‘all things’: it is only a figure of speech, for only the infinite consciousness exists. Just as there is no division between a bracelet and gold, no division between waves and water, there is no division between universe and the infinite consciousness. The later alone is the universe; the universe as such is not the infinite consciousness, just as bracelet is made up of gold but gold is not made up of bracelet. In that infinite consciousness there is inherent non-recognition of its infinite nature. That appears to manifest as “I” and “the world”. Just as there is an image in a marble slab, even if it has not been carved, even so the notion of “I” and “World” exists in infinite consciousness. Even as in a calm sea the waves exist in their potential state, the world exists in its potential state in the infinite consciousness: and that is known as its creation. The word ‘creation’ has no other connotation. No creation takes place in Supreme Being or the infinite consciousness; and the infinite consciousness is not involved in creation. They do not stand in a divided relationship to each other.

The infinite consciousness regards its own intelligence in its own heart, as it were, though it is non-different from it even as wind is non-different from its own movement. At that very moment, when there is an unreal division, there arises in that consciousness the notion of space, which, on account of power of consciousness, appears as the element known as space or ether. That itself later believes itself to be air and then fire. From this notion there arises the appearance of fire and light. That itself further entertains the notion of water with its inherent faculty of taste; and that itself believes itself to be the Earth with its inherent faculty of smell and also its characteristic of solidity. Thus do the water and earth elements appear to have manifested themselves. The same infinite consciousness held in itself the notion of unit of time equal to one millionth of the twinkling of an eye: and from this evolve the time-scale right up to an epoch consisting of several revolution of four ages, which is the life span of one cosmic creation. The infinite consciousness itself is uninvolved in these: for it is devoid of rising and setting and it is devoid of a beginning, middle and the end.

The infinite consciousness alone is the reality, ever awake and enlightened: and with the creation also it is the same. That infinite consciousness alone is the unenlightened appearance of this creation: and even after this creation it is same as always. It is ever the same. When one realizes in the self, by the self that consciousness is the absolute Brahman, then he experiences it all – even as one energy dwelling in all his limbs.

The shakti (power or energy) of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events, for it penetrates all the epochs in time. It is by that power that nature of every object in the universe is ordained. The power is also known as “Mahasatta (The great existence)”, “Mahaciti (The great intelligence)” , “Mahashakti (The great power)” , “Mahadrsti (The great vision)”, “MahaKriya (The great doer)”, “Mahodbhava(The great becoming)” and “Mahaspanda (The great vibration)”. It is this power that endows everything with its characteristic quality. This power is not independent of or different from the supreme consciousness. The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as “Daiva” or “Divine dispensation” .

The terrible goblin known as “Jeeva” arises as a reflected reality in the mind of the ignorant alone. No one, not even man of wisdom or sages can definitely say what it is: because it is devoid of any indications of its nature. In the mirror of infinite consciousness countless reflections are seen which constitute the appearance of the world. These are the “Jeeva” (Individual soul). Jeeva is like unto just a little agitation on the surface of the ocean of consciousness. When, in that slight agitation the infinitude of the infinite consciousness is veiled, limitation of consciousness appears to arise.  And that limitation of consciousness is known as the “Jeeva”.

Just as when a spark from flame comes in contact with flammable substance, it burst into an independent flame, even so this limitation of consciousness, when it is fed by latent tendencies and memories, condenses into egotism – “I-ness”. This “I-ness” is not solid reality but “jeeva” sees it as real. When the egotism begins to entertain its own notions, it gives rise to mind-stuff, the concept of an independent and separate Jeeva, mind, cosmic illusion, cosmic nature, etc.

The one never became many. When many candles are kindled from another, it is the same flame that burns in all the candles; similarly the one consciousness appears to be in many. When one contemplates the unreality of this diversity, he is free from sorrow.

“Jeeva” is nothing more than the limitation of consciousness; when the limitation goes, there is peace – even as for one who wears shoes the whole world is paved with leather. What is this world ? Nothing but an appearance. Even as drunken sees trees moving, an ignorant one sees movement in this world. When the mind drops the perception of duality, there is neither duality nor unity. When one is firmly established in the oneness of the infinite consciousness, whether he is quiet or actively engaged in work, then he is considered to be at peace with himself. Someone is free from this in one lifetime and someone is freed in thousand births. When there is movement of thought one does not see truth and there is feeling of “I am”. The world appearance is waking state of consciousness; egotism is the dreaming state; the mind stuff is the deep sleeping state and pure consciousness is the fourth or an uncontradicted truth. Even beyond this fourth state there is absolute purity of consciousness. One who is established in it goes beyond sorrow.

Yoga Vashishtha: Part VI

Utpati (Origin)
It is impossible for one who is rooted in the idea that he is the physical body to pass through as a subtle whole. It is the innermost conviction “I am the body” that manifest as obstruction. The infinite consciousness is also the individual consciousness “The Mind” and “The Cosmic Space” and therefore the ethereal body can enter anything anywhere and it goes where the wish of heart leads. Just as water remains water forever and flows down, similarly consciousness remains consciousness forever but he who has not experience this subtlety of true nature as is his understanding so is his the mind. Everyone’s consciousness is of this nature and power; and in everyone’s consciousness there is a different idea of the world. Death and other experiences are like cosmic dissolution. The night of cosmic consciousness when that comes to an end everyone wakes up to one’s own mental creation, which is materialization of one’s own ideas – notions and delusions. Even as cosmic being creates universe after cosmic dissolution; individual creates his own world after his death. To an immature and childish person who is confined in his conviction that this world is real it continues to be real. This universe is but a long dream. The ego sense and also the fantasy that others are as real as dream objects. The so-reality is an infinite consciousness which is omnipresent and pure. It’s very body and being is absolute consciousness. Whatever vision arises within oneself is immediately experienced. Consciousness itself becomes object of knowledge, when in consciousness the image of world arises, at that very instant it becomes so. Time – Space – Objectivity do not arise from matter for them they would become material. What is reflected in one’s consciousness shines outside also; what is regarded as real objective world. Experience during waking state is no more real than the one experienced in dream state. During sleep the world does not exist – the dream does not exist even so death contradicts life. While living; Death is nonexistent and while death; Life is nonexistent. The universe exists in the infinite consciousness only as a word and idea. It is neither real nor unreal.

Yoga Vashishtha: Part V

Utpati (Origin)

There are 14 planes of existence popularly known as 14 worlds. Each has its own type of inhabitation. All these are manifestations of creative thought of the supreme consciousness. When this consciousness thought “I am the light”, sources of light like “Sun” was instantly created. Similarly “Water” and “Earth” were created. All these fundamentals elements continued to act upon one another as experience and experienced. The entire creation thus comes into being just as a ripple on the surface of the ocean. The material appearances are ever-changing but the reality remains unchanged. Since all these are linked to the consciousness they instantly become gross physical substance. All these physical objects actually remain as pure consciousness without any changes. The five element of which world is portrait, the eternal consciousness is the seed for these elements. As is the seed so is the fruit. Therefore this creation is nothing but absolute consciousness. By the apprehension of perceived consciousness becomes “Jeeva (The living soul)”. It is apparently involved in repetitive cycle of birth and death. The mysterious power of consciousness which is inexplicable is egotism. It produces this infinite diversity of names and forms. Egotism entertains various notions of various elements that constitute this universe. In unity – diversity arises. All the false notions of Ego such as “I” and “Mine” should be given up. This consciousness is not knowable when it wishes to become knowable it is known as universe. Mind – Intellect – Egotism, the five great elements and this world are innumerable forms of infinite consciousness. When the notion of external knowledge is been removed self-knowledge arises. The world exists because the consciousness is and the world is the body of consciousness hence there is no distinction. The universe is said to be both real and unreal. This universe appears to be material but in reality it is pure consciousness. Only knowledge based on ignorance claims to have notion of the world. In reality there is no difference between the meanings of the worlds. The world is as true in relation to supreme consciousness as dream city is true in relation to experience of waking consciousness. There are three types of space 1) Psychological space 2) Physical space 3) Infinite space. Of these three most subtle is infinite space of consciousness. By intense meditation on this infinite space of consciousness one can see and experience the presence of one whose body is that infinite space even though one does not see him here that is infinite space which exist in the middle when the finite intelligence travels from one place to another for it is infinite if one gives up all thoughts you will here and now attain to the realization of oneness with all. The cause can never be the effect of the real. The effect is cause. There is no essential difference. What is material cause of universe? Hence when you find no immediate cause for an effect then surely a cause existed in the past. This cause is the memory. Memory is like space “Empty”. Just as a space does not have fixed span. Times does not have fixed span either. In the twinkling of an eye the “Jeeva(soul)” undergoes the illusion of death experience forgets what happens before that and in the infinite consciousness thinks “I am this”, “I am his son”, “I am so many years old”. Even In dream there is Birth-Death & Relationship all in a very short time. The “Jeeva” thinks of experienced and non experienced objects in the twinkling of an eye. This world and this creation is nothing but memory – dream. Distance and measures of time are like hallucinations. This is one kind of knowledge called memory. There is another which is not based on memory or past experience. This is the fusion of atoms and consciousness which are then able to produce their own effects. Liberation is the realization of the total non-existence of universe as such. Liberation is to realize that “All this is pure consciousness”. In dream “Dream body” appears to be real but when there is awakening to the fact of dream reality, body vanishes; similarly the physical body which is sustained by memory and latent tendencies seems to be unreal. When they are seen to be unreal. At the end of the dream you become aware of physical body. At the end of these tendencies you become aware of the ethereal body. When the thought flow perishes, you are liberated. By persistent practices egotism is quietened. Then one naturally rest into infinite consciousness which is one’s self. And what is practice? Thinking of that alone, speaking of that, utter dedication to that alone is called practice. When one is firmly established in conviction that “This Universe has never been created and therefore doesn’t exist as such”. This is “Abhayasa” or Practice. It is then attraction and repulsion, does not arise. Thus austerity dawns. There exist countless universes in the infinite consciousness. Of those countless universe, in some there are only plants. Some have Brahma – Vishnu and Rudra as their presiding deities others have none at all. In some there are only animals and birds and in some only an oceans. Some are solid rocks; some are only inhibited by birds. Some are pervaded by dense darkness others are forever illuminated. Some seem to be falling in space towards destruction. Since consciousness exists everywhere and forever, creation of these universes and their dissolution also goes everywhere and forever. All these are held together by a mysterious omnipresent power. Everything exists in the one Infinite consciousness. Everything arises from it. It alone is everything.

Yoga Vashishtha: Part IV

Utpati (Origin)

Here in this creation only that which is created grows, decays and then either goes to heaven or to hell, and it gets liberated. During the cosmic dissolution the entire objective creation is resolved into the infinite being, which is variously designated as “Atma”/“Brahman”/”Truth” etc., by the wise to facilitate communication and dialogue. The same infinite self conceives within itself the duality of oneself and the other. Thus, the mind arises, as a wave arises when the surface on the calm ocean is disturbed. The qualities and the nature of the created and the potentiality of creation are inherent in the creator. The mind is non-different (has no existence independent of) from the infinite self.

Even as the mirage appears to be a real river of water, this creation appears to be entirely real. As long as one clings to the notion of the reality of “You” and “I”, there is no liberation. The creator is known as self-created. In the creator there is neither “Seer”, “Seen” nor the sense of perception. The creator has no past karma. Creator does not have a physical body. The unborn creator is of the nature of spirituality alone. He shines as a cosmic consciousness. The creator was not created but he is the creator of all beings. Any creation, too, is truly of the nature of thought, without materiality. A table made up of wood is basically wood itself. Similarly a universe is creator himself. A universe which is only thought of creator is without any materiality. All beings are made up of thoughts alone and only appear to be physical. The creator has two-fold nature 1) Consciousness and 2) Thought. Consciousness is pure while a thought leads to confusion. He appears to come into being although he doesn’t appear as such. He is the supreme consciousness that supports the whole of creation and every thought that arises in that consciousness giving birth to a form. All the forms that appear are of the nature of pure consciousness. But due to self-forgetfulness they think themselves as forms and become physical forms. The creator however is not subject to such division. Hence he is always of a spiritual nature not materialistic. The mortal beings have two bodies, as it were, one physical and the other spiritual. The materiality of creation is like that of castle in air. An illusionary projection of one’s mind is imaginary. The mind is empty nothingness. Thought arises in mind and hence there is no distinction between the two. The self that is clothed in spiritual body is known as mind. It is the mind that brings physical body into existence. The mind creates the notion of all objects. The entire universe is not different from the consciousness that dwells in every atom; even as an ornament is not different from gold just as an ornament potentially exist in gold; similarly consciousness alone exist in every object. When this is realized dualities and opposites like “attraction” and “repulsion” (love and hate) disappear from ones heart thus leads to freedom. At the beginning of creation the entire universe was in a state of perfect equilibrium then there existed a supreme being. The eternal and unborn. He is beyond any conception and description. Though he is known by various names like “Atma”/“Brahman” etc. He is within body but he is far because he is not realized. From him emerge countless divinities like “Lord Vishnu” even as countless rays emerge from Sun. He ordains the characteristic nature of every living being. His form vanishes but this self remains unchanging. He dwells in all. He is hidden. Because of his omnipresence – omnipotence and omniscience his very thoughts materialize. The supreme self cannot be realized by means other than wisdom. This self is neither far nor near. It is what oneself appears to be experiencing bliss is. It is therefore realized in oneself. Austerity and penance, charity and the observance of religious bows do not lead to the realization of the lord. Only the company of holy men and study of true scriptures are helpful. When one is convinced that this self is real one goes beyond sorrow on the path of liberation. He is the intelligence dwelling in the body. He is the void in which universe appears to exist. The lord can be realized only if one is firmly established in unreality of universe. He is awaken in deep sleep but never awake to this world. He appears to be subject to likes and dislikes and fear but in fact he is as free as space. He is free from egotism and violation. His intelligence is unattached whether in action or in inaction. He becomes a “Videhmukta”when, in due time, the body is dropped. He is the supreme consciousness – that which is the very essence in all beings. What is known as liberation is the absolute itself, which alone is. When the infinite vibrates the world appears to emerge. In truth this world does not arise from the absolute nor does it merge into it. When one who has not tasted capsicum does not know its taste; so one does not experience the consciousness in infinite, in absence of objectivity. Just as coldness is inseparable from ice. What is called as world is inseparable from the supreme consciousness. This world does not come out of absolute nor does it go anywhere. The creation of world has no cause and thus it has no beginning. It does not even exist now, then how it can reach to an end?

Yoga Vashishtha: Part III

Nirvedh – Upadesh (Dejection and Teaching)

Moksha or liberation is the total abandonment of all vasanas or mental conditioning. Mental conditionings are of two types:

1) Pure – Liberates one from the cycle of birth.

2) Impure – Cause a birth.

The impure conditioning is of the nature of ego; it acts as a seed for the tree of rebirth. On the other hand when these seeds are abandoned the mental conditioning that merely sustains a body is of pure nature. Such mental conditioning even exists in those who are liberated while living and it does not lead to rebirth. The duration of life can be compared to water droplet on a leaf. Self-knowledge can alone make life fruitful. We can never repose our faith on lifespan. But man wants to prolong his life span thereby he earns more suffering and prolongs the period of misery and pain. Self-knowledge which puts an end to the cycle of birth and death is the only thing worth gaining in this world. People who live otherwise to gain other things are like donkeys. The rat called time is even biting into our lifespan and death is keeping a close watch on this life span without any respite. This world appearance is confusion; even the blueness of sky is optical illusion. It is better not to let mind dwell on it but to ignore it. Neither freedom from sorrow nor realization of one’s true nature is possible as long as conviction does not arise in one that world appearance is unreal. And this conviction arises when one studies scriptures with diligence. It is then that one arrives at firm conviction that objective world is confusion of real with the unreal. If one does not study scripture true knowledge does not arise even in millions of years. Without earning the grace of guru one cannot halt the restlessness of the mind. Mind is never satisfied with what it gets and becomes more and more unsteady by the day. Mind manifests itself through desires. In the mind filled with darkness of cravings, many wishes keep feeding desire; it is like mad horse which makes the mind run in different directions in a matter few moments. The dreadful ghost called desire is the main cause of man’s bondage and misfortune. This does not allow man to even enjoy pleasures which are within his immediate reach. Desires leads to all kinds of sorrows and pains. Desires can be removed by discarding the thoughts about objects and achieving them. The thought that objects can give some kind of pleasure is main reason for desiring it. Hence, by removing such thoughts one can remove desires all together. Enlighten masters shows the path to end cravings with the sword of self-knowledge. We are dissipating our lives in various ways instead of striving to reach the supreme. But no one sincerely turns away from the source of suffering. What is the use of wealth or relations or kingdom or ambitions in this world? Every attachment leads to sorrow. What is called as happiness cannot be achieved with the impermanent objects in this world. All beings are born but to die and they die to be born again. There is no meaning in these ever-changing phenomena which are the root cause of suffering. Living beings who are unconnected and unrelated to each other come together; the mind then makes these separate beings appear as related to each other. The mind itself is unreal. We are running after a mirage in desert to satisfy a thirst. Ignoring the truth, we are living a life of slavery without any freedom. Who am I? What is this world? Is this world real or unreal? Who takes birth, lives and die? How can sorrow come to an end? Ego is another enemy of wisdom. Egotism gives birth to never-ending sinful thoughts and tendencies. All sufferings revolve around egotism. Egotism is like a disease which destroys virtue and equanimity. One who is under an influence of egotism can never be happy. Egotism can lead to false cravings. Whatever hope one has towards developing dispassion and such qualities, craving ends that hope. The characteristic of this craving is that it has no direction. It runs in all the direction like a mad horse.

Yoga Vashishtha: Part II

Nirvedh – Upadesh (Dejection and Teaching)

Countless universes that exist at this moment are impossible to conceive. All these can be realized in one’s own heart. For these universes are the creations of the desires that arise in the heart like castle built-in the air. Neither the field of matter nor the modes of creation are truly real. Ignorance of truth keeps up the appearance. Everything that is gained in this world is attained through self effort. Any failure is a result of laziness in self effort. Self effort is that physical, verbal and mental activity which is in accordance with the teachings of holy man. “Indra” became the king of heaven through self effort. Again Brahma became the creator by self effort alone. There are two types of self effort. The present effort and effort of the past lives. Fate is nothing but the self effort of the past incarnations. There is a constant conflict between past and present efforts. When past effort is more powerful than the present effort then failure occurs. If the efforts we undertake in present are more powerful, they can erase the effects of the past. Hence one should take re-cause to present effort. The one who says fate is making him to do so and so work is a fool and good fortune deserts that person. One should acquire wisdom through self-effort. Self-effort has self-realization as its final result. Laziness is the main cause of all miseries. It is due to laziness that people leads the life of animals. Fate or divine will as people say is nothing but the self effort of the past. The present is infinitely more powerful than the past. They are indeed fools who are satisfied by the results of past and undertake no self effort relying solely on what is referred as to divine will. Sometimes one may succeed without any self-effort but this is not due to any fate or divine will but as a result of good actions of past. One should give up all likes and dislikes and take re-cause to self effort and thereby attain supreme truth. They indeed are fools who are satisfied by the fruit of past effort and do not engage themselves in self-effort in the present. Sometimes it happens that without effort someone makes a great gain. Sometimes it happens that farmer’s efforts are made fruitless by hail storms. Surely, hail storm’s own power was greater than farmer’s effort and the farmer should not cease to put forth greater effort. He should not grieve over the inevitable loss. If such grief is justified why should he not weep daily over inevitability of death? Self effort is alone responsible for whatever man gets here on this earth. Hence right from ones childhood one should undertake actions that promote purity and goodness. This is done by the study of holy texts and by spending time in the company of holy men.

Yoga Vashishtha: Part I

Nirvedh – Upadesh (Dejection and Teaching)

Yoga Vashishtha is foremost amongst the philosophical Ramayanas. It is a conversation between Sage Vashishtha and Lord Rama. It gives a true understanding of the mysteries of creation. When Lord Rama was in his youth he went through a period of utter dissatisfaction. He felt depressed and disinterested and questions the very purpose of living in this fleeting world. He had aversions from eating, sleeping, and talking and was spending his time alone. At that time Sage Vishwamitra took him to great Sage Vashishtha and requests him to enlighten Rama. What then follows is a dialogue between Sage Vashishtha and Lord Rama. The main teaching of Yoga Vashishtha is that everything in the world including the things around us is consciousness. Complex universe appears in supreme consciousness just like a dream and this creation is nothing but an illusion fabricated by the mind. All forms and things are the thought products of this supreme consciousness and are unreal just like the objects and visions in a dream. Yoga Vashishtha gives sole importance to this supreme consciousness and it doesn’t shows any inclination towards personal god. All forms including “Brahma”, “Vishnu” and “Shiva” are said to be products of ignorance. It is said that the supreme consciousness is the father of “Brahma”, “Vishnu” and “Shiva” and others. The infinite consciousness alone is fit to be adored and worshiped. It is the omnipresent self of all. According to Yoga Vashishtha the mind is the main culprit which sees all multiplicity when there is only one Omnipresent self. It lays emphasis on the removal of the ignorance of the mind through self-inquiry and gaining self-knowledge wherein one truly experiences the thought “I am the supreme consciousness”.

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