AvadhootaDatta Peetham

Discourse on Yoga Vasishtha

Day 62, October 12

Jaya Guru Datta

Sri Ganesaya Namaha
Sri Saraswatyai Namaha
Sripada Vallabha
Narasimha Saraswati
Sri Guru Dattatreyaya Namaha

Sri Ganapati Sachchidananda Sadgurubhyo Namaha

asato ma sadgamaya
tamaso ma jyotirgamaya
mrityor ma amrtam gamaya

Om Santissantissantihi

Please lead me from untruth to Truth, from darkness to light, from death to immortality. May there be peace.

Guru Dhyanam:
Gurur brahmä gurur viñëuù gurur dēvō mahēçwaraù
Gurussäkñät parambrahma tasmai çré guravē namaù

Sri Bhooyuta Sri Hari Chihnitaabhyaam
Agastya Rekhadibhi Ranchitaabhyaam
Nigoodha Beejaakshara Mudritaabhyaam
Namo Namaha Sadguru Paadukaabhyaam

Ajnana ..

Akhaëòa maëòaläkäram vyäptam yēna caräcaram
Tatpadam darçitam yēna tasmai çré guravē namaù

Dēhē jévatvam äpannam caitanyam niñkaÿam param
Tvam padam darçitam yēna tasmai çré guravē namaù

Akhaëòam paramärtham sadaikyam ca tvam tadōççubham
Asinä darçitam yēna tasmai çré guravē namaù

Yoga Vasishtha Dhyana Slokas:
yatassarvāṇi bhūtāni pratibhānti sthitāni ca
yatraivōpaśamaṁ yānti tasmai satyātmanē namaḥ || 1
jñātā jñānaṁ tathā jñēyaṁ draṣṭādarśana dr̥śyabhūḥ
kartā hētuḥ kriyā yasmāt tasmai jñaptyātmanē namaḥ || 2
sphuranti sīkarā yasmāt ānanandasyāṁbarē vanau
sarvēṣām jīvanam tasmai brahmānandātmanē namaḥ || 3

Brahmänandam parama sukhadam kēvalam jïänamürtim
Dwandwätétam gagana sadåçam tatvamasyädi lakñyam

Ēkam nityam vimalamacalam sarvädhé säkñi bhütam
Bhävätétam triguëa rahitam sadgurum tam namämi

Sri Vasishtham Namami, Ramaya, Aapadaamapahartaaram

Om Purnamadah
Purnamidam
Purnat purnamudacyate
purnasya purnamadaya purnamevavasisyate

Om Santissantissantihi

Yesterday the 29th sarga has been taught to us by Sri Rama. Today we commence the 30th sarga.

Prayojana Kathana.

The purpose of our speech should first be determined and defined. What is the ultimate reason why Sri Rama is speaking these words in the presence of his gurus?
What is the benefit derived by Sri Rama’s words?

He has spoken his thoughts, expressed his confusion, and detailed his mental disturbance and the resultant approach to the world. He has not fully formed the five questions. He had only implied them earlier. A question must be stated clearly to the guru. Here he asks specifically his questions and addresses them to the king and the gurus. Why he began this description of the world is to finally formulate his questions. The way he is expressing his doubts is itself an Upadesa for us.

Verse

I have listed all the defects in this world which are countless. One after another sorrows keep coming just as desires do. We have fallen into this deep ditch. This entire world has plummeted to rock bottom. The muddy ditch has swallowed this entire creation. I have seen so many misfortunes and hence I ask for freedom from this, says Sri Rama. Compared to how much he has seen, what we have observed and understood is miniscule. He has understood that this entire world is nothing but a heap of troubles. We argue that there are also pleasures in this world, without realizing that all pleasures are fleeting.

The same words are used in the Bhagavad Gita. Veda Vyasa and Arjuna must have read the Yoga Vasishtha. My mind is trembling with fear at getting stuck in this deep pit says Sri Rama.

We must have bhakti/devotion and bhayam/fear towards Sadguru. One must have both. Towards God we must have these. Love is only a part of our feeling. We find pure love with Sadguru. It is a bonus. We get attracted to it. We should not cheapen our closeness with Guru. The main purpose of coming to Guru is to receive enlightenment.

My body is trembling. My sense organs are afraid and are in a tremor like falling leaves. We must feel that kind of a dread about the world. That is a prerequisite for attaining enlightenment. We must fearlessly reject our ignorance. We must invite knowledge which will make us fearless.

Verse

Uttama santosha – highest happiness, uttama dhairyam- real courage and real enthusiasm I wish for. My mind has become a void. It has blanked out says Sri Rama.

A woman who marries a man, who is too weak and cannot protect her, suffers a great deal. Such is my mind. This is a very poetic worldly description that we can relate to.

Vikalpa – what comes and goes and does not last.

One is at the doorway. He neither comes in nor goes out. Such are the thoughts.
We have people standing at the doorway without making up their minds to enter or not. We say mosquitoes will come; either come in or go out and close the door.

The antahkarana is a very important word in Vedanta. It is both a combination of mind, heart, memory, and intellect, and yet it transcends them all.

That ‘saaranga’ word as explained in the music program was nice. Saaranga mana was an expression used in a song. It describes a mind ever jumping like a deer and moving. Lyrics have to be rendered well and melody must accompany the lyrics well for doing justice to songs.

Verse

How to utilize the sense organs is described by Sri Rama. We have expended an immense amount of merit in purchasing this mind-boat. We must use it while we have it, to cross this ocean of the world. By getting misused, the sense organs are getting the man destroyed and the senses are getting destroyed also. When the ear or the eye become non-functional or dysfunctional, we are the ones getting destroyed.

Whoever is uninterested in Truth is falling into a deep chasm where it is impossible to extricate oneself.

Verse

The woman called a troubled mind is neither able to live with the soul-husband nor is she able to leave him. Subtly, Sri Rama is telling us to give up anxiety.

We are not retaining any good thoughts. We register in our minds all tempting and desirous thoughts. We are not repeatedly pondering over topics taught by Sadguru about God and Truth. Jnana must be retained by constant remembrance.

In the Pushya month, the creepers dry up. Similarly, my courage and the power of retention of good thoughts are drying up says Sri Rama.

Apahastita sarvartham includes both worldly and otherworldly benefits.

I have let go both of them says Sri Rama. They have both slipped away from my hands. It is not in my nature to keep anything steady. I hold and then I let go. I keep wavering because I lack complete knowledge.
One begins one austerity and then jumps to another austerity. I do not remain steady.

At this stage of 16 years, Sri Rama is acknowledging that he has not yet experienced complete enlightenment. He is Paramatma, no doubt. But he is speaking and feeling like a human being seeking Truth.

A tree has been felled; it is a tree near our house. Someone has chopped it down while we were away. In the dark you open the window and see the tree stump and mistake it for a thief, a robber who intends harm.

We have no constant remembrance of Truth. That is why the Atma Tattva becomes shaky and unsteady. My mind is impoverished of the treasure of Self-realization. Just as there is the possibility of the chopped tree sprouting again, I am afraid that my ignorance may sprout again in me.

If Sadguru says see the mantra in the book, that is itself Guru Upadesa. We must ever tightly adhere to Guru.
I feel afraid looking at this world. If Sri Rama himself, an incarnation of Vishnu, is praying thus for Truth, how small we are and how fervently should we be praying to our Sadguru for guidance.

Verse

The mind is most fickle. It is like a snake that can roam in all the worlds. The mind can travel from the earth to other planes of existence. We imagine and we see depictions in pictures and cinemas of other celestial worlds with gods and demigods.

Despite being so powerful, the mind still suffers from fear. We feel discontented that we are missing something. The demigods and gods are afraid of disembarking from their celestial aircrafts when they come to the earth, because they are afraid of losing them. Similarly, the mind attaches itself to its fears. It does not let them go.

Verse

This is the statement. I need Upadesa to reach the state where there is no sorrow. This is the fruit given by this Sastra, the Vedanta Sastra.

Once that highest state is reached, to give, Guru is not there. To receive, the disciple is not there. The two become one. You desire an apple. You become the apple. That is the reward of Vedanta.

Because of this verse, this sarga got the name Prayojana Kathanam.

We must love Guru and not things. Bereft of all things, you will experience Bliss, says Guru. You compare yourself with others and want to belong with society. We must not follow the society into self-destruction. You must belong to a herd of cows, and not sheep. A cow is intelligent. If it is lost, it comes home, and will not follow the herd.

Atha - means after completion of all penance. Guru says come to me after you have completed your training and efforts. Since you have seen the defects of this world, since you have observed and analyzed, therefore, now, you are ready, that is the meaning or implication.

What is indestructible, what does not give strain and stress, is what Sri Rama is seeking. Many are left with exhaustion from their efforts, and nothing else. In Jnana, there should be no stress and strain. This Sastra transcends the world. You remain on earth and look up at the sky to enjoy it. We should not merge the two.

What has no support or requires no support, what transcends illusion/bhrama, what is not dependent on occupying the body, what is that eternal blissful state, that I seek, says Sri Rama.

Somebody describes something as: It is very great. So what is it to me? He is wealthy. So what is it to me? Is he going to share his wealth with me? If his greatness benefits, me, then I am interested. Such is Sadguru, who shares his knowledge, his experience, and his eternal bliss.

Sri Rama’s question is selfless. Where there is no disease, I wish to know about that. Sri Rama places that supreme entity before us.

After Sri Rama had protected the yajna, Viswamitra asks Sri Rama: What should we do now? Viswamitra took Rama for ten days. Ten days were way past. He asked the Rishis what should be done next. The Rishis said they were on their way to King Janaka who was performing a great yajna. The Rishis requested Sage Viswamitra to accompany them. What about the youngsters? There is a Siva Dhanus/Bow there which will be of interest to them, said the rishis. Listen to Viswamitra, said Dasaratha to Rama. Rama went very happily to King Janaka now. Rama knew of Janaka even before. He was famous as a great Rajarshi.

Vaideho janako yatha says the Guru Gita.

King Janaka is doing all karmas, yagas, and he is maha jnani/a highly enlightened soul. He discussed brahma Jnana with Sages Yajnavalkya and Ashtavakra. He performs all good deeds, is most noble and is enlightened.

All types of rishis are engaged both in worldly and transcendental activities. How are such Rajarshis able to do both, and still remain as Uttama Jnanis?

There is no need to run away from all activities.
Krishna appears as a Maha Bhogi wearing a Peetambara/gold colored silken robe.
Suka as a Maha Tyagi/ascetic who went around *** since birth.
Janaka is a king engaged in all activities.
Vasishtha is a renowned rishi – all are equal in their spiritual greatness.
For Vasishtha, establishment of Dharma was most crucial. He does not wish for Rama not to become the king.

Sri Rama is now asking how to be doing every dutiful action and yet remain enlightened.
What a great question is asked by Rama!

Verse

We have fallen into mud. Yet the mud should not stick to us. Lacquering, a glass-like coating is applied to surfaces so that dust does not stick to the object. Rama says tell me how I can remain untouched and remain unsoiled by the mud.

O noble one, there is none who is more worthy of reverence than you, O Guru. Sri Rama is praising the Guru. I wish to be untouched by both merit and sin. Yet meritorious deeds should be performed. Please tell me, on our behalf, Sri Rama is asking how to remain untouched by dirt. Our hair also should remain clean and unsoiled even if we get submerged in dirt.

Verse

What vision do you have towards this world? You live like us and yet you are free from sin, contamination, and trouble. Please share your secret with me of your state of exceptional purity. You have earned great fame and you are liberated even as you are mingling in this world. You wish the welfare of everyone. O great ones, Viswamitra and Vasishtha, please instruct me what your secret knowledge is.

Verse

Causing fear and greed, these serpents called worldly temptations, are tormenting us. They appear great but there is nothing commendable about them.

Verse

The elephant called delusion destroys the huge lake called my mind, with its beautiful lotuses. It raises all the mud and makes the waters dirty. How do I cleanse myself of this contamination and how do I attain total peace?

Another upadesa Sri Rama is praying for. This samsara is like a strong current. How to swim against this and not
get carried away? How to come out safely at will? How to remain free from bondage? Like the lotus leaf that remains dry and does not ever get wet, I wish to remain. There is sneha/Jiddu/grease in the association between the two and yet one does not stick to the other. The leaf does not get wet. The water does not adhere to the leaf. All the water flows down. I wish to remain like that drop of water.

Verse

We must consider the world as a blade of grass externally. But internally we must consider the world as a manifestation of Atman.

Others’ troubles we should feel as intense. Our own troubles we should consider to be as insignificant as a blade of grass. Sita, by holding the blade of grass in front of Ravana, has given a great teaching to the entire world.

All types of lessons are taught by her to all. Unless I feel the pain of others as they experience it, I cannot remove it.

Verse

Rama is not satisfied with the greatness that he has achieved. He wishes to rise to higher levels. Once a target is reached, we must always set a different higher target. How do I remain untouched by the mind?

Verse
This is a very important verse.

Children challenge sometimes: Just because the elders have done, why should I do it? Of course, Children imitate adults. There is a video ‘Your child follows you’. You must set a good example. Children must be taught to follow the example of great souls.

This ocean of Samsara should be crossed. Please show me the way, prays Sri Rama.

Swamiji remembered Sri Sankaracharya yesterday. Our Guru is one who removes our darkness. Acharya shows us by example. Desika gives us instruction. Following the footsteps of Guru, how a disciple gives up his inner darkness, please show me.

After crossing the river, the other Rishis ask Viswamitra: Which way to go? Viswamitra says: See the foot path that has been well traveled. Let us follow that path. We should not try to create new paths. We must intend to reach the goal in this short life. We must not waste time investigating new avenues. We must follow the path traveled by great souls.

Gurus generally speak lightly of their own knowledge.
The lineage of gurus is very important. Guru, Parama Guru, Paratpara Guru, and Parameshti Guru. We must remember and worship all four of them on Guru Purnima.

Vasishtha tells his entire story without withholding any details, including how he also fell into ignorance. Viswamitra’s s entire story was told by Satananda to Sri Rama in the presence of the rishi, including all the ups and downs that he went through.

We see the same thing in our Sadguru’s Life History.

Verse

What gives the greatest good? What is Moksha, liberation? Many are describing it in different ways. They show different paths. Please instruct me. What is the greatest reward to be gained in this world? Please tell me. In this family, home, kingdom we are. How to be? How are we to conduct ourselves? Please tell me. Sri Rama is asking very directly.

Verse

Enlighten me in the form of stories. That is why Sage Vasishtha has taught this entire highest science in the form of stories. No one else can teach like this. To the one who knows, it is most easy. To the one who does not know, it is very difficult and complicated. Bhagavatam teaches with devotion as the basis for attaining liberation.

Verse

I need to know the cause and effect of the world. Brahma is sporting with this creation which is very unequal in its rendering. How do I attain Self-realization?

Shreyaha is a very important word. It means good.

I meant to complete this sarga today. But we will resume tomorrow.

Every one praises Sri Rama. All the saints and celestials sing the praises of Sri Rama’s intelligence. Please teach him, they tell the gurus and recommend that he is most eligible to receive his initiation now.

Jaya Guru Datta
Sri Guru Datta

Om Santissantissantihi