AvadhootaDatta Peetham

Discourse on Yoga Vasishtha

Day 51, September 19

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 Brahmaa, Sri Bhooyuta.. , Ajnana .. Akhanda, Dehe …, Akhandam ..

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

Brahmanandam, Sri Vasishtham Namami, Ramaya, Aapadaamapahartaaram, Om Purnamadah,

Om Santissantissantihi

Now we are starting the 27th sarga after completing the 26th sarga. Nissreyasa Virodhibhava anityataa pratipadanam is the name of this sarga. That which prevents attaining liberation is going to be discussed here.

Nissreyasa is liberation. Virodhibhava are things that are opposed to it. Anityataa – these opposing factors are all temporary. Pratipadana is proposal. It is the section that tells us that we should overcome the hurdles that get in the way of our study of Vedanta because such hurdles are not permanent.

By the grace of Sadguru we began studying Yoga Vasishtha during the period of Chaturmasya Vrata Deeksha. Now the Deeksha has concluded. We are resuming our study on this auspicious day in the Bhadrapada month on Ekadasi day. The pitru Paksha (the fortnight concluding with Mahalaya Amavasya) is very auspicious for the study of Vedanta Sastra.

Before you leave for your day’s duties, please remember and honor your ancestral spirits. Offer some prepared food to some birds or animals outside. If they consume it, it will satisfy the hunger of the forefathers. If it is possible, at noon, leave/pour some water outside in the name of the forefathers. Just mention their names if you do not know how to say the sankalpa. Those whose parents are living should offer services to them and keep them happy. Those whose elders in the family are not satisfied, will be deprived of the grace of God. Right after the fortnight which is special for the ancestors, the Devi Navaratri festival in the autumn season commences. It is useless worshiping God if you do not honor your parents and forefathers.

After speaking so much about dispassion, Sri Rama strictly obeyed his father’s words and went to the forest on exile. He obeyed his father and went with Sage Viswamitra to the forest as a youth.

We will first speak of the benefit to be obtained by the study of Yoga Vasishtha, before resuming our discussion.
In the beginning there was a great conflict in my mind whether or not to commence these discourses on this topic.

The reason is that this is exclusively a work on Vedanta. Sage Valmiki has composed this in a very appealing manner with stories and easy to understand examples rendered in simple diction. Regardless, this is Vedanta, and most of us have mindsets that are opposed to the concepts presented in Vedanta. If a genuine interest in the subject is developed, this subject is quite easy to grasp and digest. Such an interest has been inculcated in our minds by the grace of Sadguru. Therefore, I felt convinced that this topic can be taught, especially because Sadguru’s encouragement is also there. Hence, we started these discourses. The devotees are listening intently with devotion and interest. The ideas are getting absorbed. That is the first step. Gradually an attempt can be made to bring them into one’s own personal experience. I am very happy that devotees of all ages are attending these lectures. We have talked about the various stages in life, such as childhood, youth, and old age. But is this reaching everyone? Is it benefiting everyone? These questions continue to arise in the mind.

After completing the tour of Tamil Nadu, as I was on my return journey to Mysore, waiting at the airport in Tiruvananthapuram, I was in the company of IG Mr. Padmanabhan, another retired DGP, Dr. Aruna, and Mr. Jayaraman.

I was approached by a young man in his mid-twenties. He was the manager of the flight that we were to take. He was given some information about Swamiji and was given prasadam. It appeared as if he wanted to linger for a bit. Dr. Aruna invited him to have a seat. He said he was from Bombay. We told him about our ashram in Panvel and suggested that he should visit the place. He agreed to do so.

He said that he is interested in Sadguru and likes to attend Satsang. Upon inquiring about his family we learned that he was married and was recently divorced. I felt bad to hear that. I was speaking with Dr. Aruna on the side, that these days the level of tolerance and adjustment have reduced amongst people and for minor issues people seek a divorce. The young man agreed with my words and said that there really were no major disagreements between the couple and yet for some small reason they got divorced. The girl was his colleague. He was feeling bad. I consoled him that everything has a good purpose behind it and it all happened by God’s will.

Just prior to this, we had visited Tenkasi in Tamil Nadu, where a person had suffered from paralysis from neck downwards. He was wheelchair bound. He wanted to use his time to serve others and established an ashram called Amara Seva Sangh where he began rendering service to hundreds of people.

I commented that he was once an officer in the army and due to an accident lost the use of all his limbs. Still, his courage remained unabated and he is following the divine will in using his time in the service of others.

I told the young man that God perhaps has a special plan for his life also. I encouraged him to maintain good spirits and not yield to depression that his wife has left him. He said he would be careful in that regard. He said he belongs to the Datta tradition and is a devotee of Samartha Ramadas. We were thrilled to hear that and said that we are from Avadhoota Datta Peetham and Swamiji is an incarnation of Lord Dattatreya. He felt very happy to hear that. He said that all the recent happenings had stirred in his mind thoughts of dispassion and he was searching in fact for Yoga Vasishtha to study. I felt very enthused to hear that from him and explained that during the Chaturmasya I had in fact started giving discourses on it. That particular morning before leaving for the airport I wished to study some verses from the Yoga Vasishtha but was unable to find my book. I had forgotten to bring it with me. I was unable to open the document on my IPad also. I was feeling very disappointed that today I was deprived of a chance to dwell on the teachings of Yoga Vasishtha. Here, you come and broach this same topic, I told the youth. I gave him the names of a few works as a recommended study list.

The young man said that he had not slept for a month but the previous night he found a link on the Internet for Yoga Vasishtha, and after reading from it, his mind became very calm and he had a good night’s rest with comfortable sleep. That kind of a power is inherent in Yoga Vasishtha, he said. I told him yes, it is a very powerful book and not meant only for divorcees or people suffering from depression. It is a great work that gives solace to a lot of people.

This conversation made me realize that there are many people in this world who are eagerly waiting to study the Yoga Vasishtha, the way a Chataka bird waits impatiently for the moon to rise. We should also develop such an intense desire for the study of this work. Only then we will recognize its power. The young man discovered that the Yoga Vasishtha’s statements are as potent as the declarations from the Vedas. Sage Valmiki has given us such a great compendium. We are all indeed fortunate to be studying it in detail.

Should the cycle of birth and death with its inner revolution of the stages of childhood, youth, and old age go on endlessly for us? When and how do we get out of this maze? Sometimes they grow trees in the form of a maze in a park. A child gets trapped in it and cannot find its way out. He forgets his way. Initially it is enjoyable. As it gets hotter during the day, or if it begins to rain, he wishes to get out quickly. But he forgets how he got into the maze in the first place. He keeps going in circles and becomes fatigued. Then his pace slows down.

Finally he begins to cry out of frustration and desperation. He cannot bear to remain separated from his parents. He weeps uncontrollably and desperately wishes to get out of the maze. But we, being stubborn and ignorant, keep going around in circles in this wheel called Samsara. We do not attempt to get out. We do not weep for release from this maze. How long do we remain here? We keep seeing the same sights again and again.

There is a small toy maze where one has to gather all the small metal balls into one slot separating them from the maze. It reminds us of our situation in life. Patiently we have to bring each ball out of its confined area into its Home. When all the balls have reached Home, we have won.

Our sense organs are all going in different directions. We have to gather them all in one place and take them Home.

Can we leave the child caught in a maze to simply perish, crying himself to death? We cannot. Therefore, do not ask what is wrong in endlessly being stuck in this cycle. The child will not receive any food. He will become weak and lose his life.

We have to seek what is permanent. We have to return home. That is more important. Liberation is like reaching home. We do all types of strange things enjoying some and despising some. We must put a stop to this game. Sri Rama is now reviewing all that he has spoken in the 26 sargas and is presenting us a summary here.

We had already discussed the first verse. But let us review it now.

Anyachcha

Sri Rama says reviewing the previous statements, that in addition to what he has stated earlier, there are a few more points that he would wish to share.

One should never despair that there is more teaching to come. The more that is said, the better. The more elaborate and detailed the teachings of Guru, the better it is for the disciples. Even when it appears as if the teachings are repetitive, there will be something significant there to grasp. The same subject may be repeated in different phrases. Sri Rama is addressing his father and his gurus.

This world appears as if it is pleasing; but in truth, there is nothing desirable in it. It hides from our view the vision of God. What this life does in the end, is nothing pleasing or worthwhile. I keep searching to find something that is useful here. But I fail to find anything here that is either useful or that gives repose to the mind. Much here causes sorrow and all actions lead to rebirth. I have concluded after careful examination that there is nothing desirable here. It is not possible to find truth and bliss here in this world.

Sri Rama is speaking from the knowledge that he has gained. Knowledge is not a thing. Jnana is itself the form of the Supreme Soul. Except spiritual wisdom nothing else is of any significance.

We may get exhausted and fall asleep. But the moment we wake up, our worries and anxieties surround us once again. Except for Self-realization, nothing else gives such total rest.

In the Uttara Kanda of the Ramayana, if we only read the description of Ravana’s most severe penance, and his great scholarly accomplishments, and do not proceed to read the book till the end, there is the risk that we will remain with a good impression about Ravana. We will think that he was a great man. It is only when you read the entire Ramayana including the episodes where Ravana abducted Sita, and his vile methods, that you understand the wickedness of his nature. Some people read only a few selected parts of the book, which do not speak about how Ravana got cursed by Rambha and others, and claim that he is great. It is not correct to do so. The evil qualities of Ravana have produced bad consequences. We must understand that.

Life, likewise, must be observed and studied in detail in its entirety to realize that ultimately it has nothing great to offer if one goes after pleasures of the world. That is why life is comparable to a wild jungle. What gives enjoyment only in parts is not great. It should offer us benefit at the beginning, middle, and end. The happiness that life gives is fleeting. A terrorist may be very well dressed and may appear charismatic. But he will be hiding a gun and intends to harm innocent people. How can one call such a deceitful and cruel person attractive just judging him from his appearance?

verse

This entire sarga uses a different poetic meter. It suggests that this section summarizes everything that was mentioned before.

The entire childhood was wasted in imagination and play. Nothing is remembered now as to what the actions and thoughts were then. Children do not view the things of the world the way adults view them. Do not say that childhood is only meant for play. Swamiji and Prahlada did not waste their entire time in play during childhood.

They made an effort to earn the grace of God and Guru. During youth, the entire preoccupation is with spouse and children. Arjuna and others utilized their time well during youth. But we do not engage in serious penance as Arjuna did in spite of being a householder. During old age, no spiritual pursuit is possible due to weakness and degeneration of both body and mind. Bhishma remained great even into his old age. But such people are rare in this world.

In the end, there is regret that the entire life has been wasted, although at each stage we might have felt that we had found a little bit of enjoyment. After all, life consists of only these three stages. If all the three are spent wastefully, nothing but regret remains.

Each of the three stages is subdivided into two, such as Saisava and balya for childhood and poundraka and yauvana for youth and similarly between youth and old age, there is middle age. But as you notice small children in their eagerness trying to climb two steps at a time, we have considered here the main three stages in life only.
Verse
Samsara is birth and death, not spouse and children. Everything else comes and gets us entangled in worldly affairs. Once old age strikes one like frost, the body which is like a lotus, perishes. Life force, like a bee, flies away from the lotus in an instant, once the flower wilts. The lake called Samsara gets dried up. Life is like a bee. It only stays as long as the lotus is fresh. Pranayama gives good health, no doubt. But its real benefit is if you use it to attain liberation. It is not longevity that is important. It is Self-realization which is important in life.

Verse

Earlier we learned about the negative aspects of the body. It was compared to a creeper amongst other things. The creeper-like body gets old and wilted. Once the karma is exhausted for this body, then the god of death approaches it with eagerness to consume it as his food. Some people die early. How is that explained? For that body, the karma for that lifetime was exhausted. Till death grabs it away, what does the creeper do during its lifetime? It gives out plentiful blooms that are in the form of various experiences and then simply fades away and dies. Vaardhakya is not old age but the completion of karma in a lifetime.

Many ask why one should dislike life? After all, it gives us many pleasures as the creeper gives us flowers. But it is important to remember that these flowers are transient. This creeper does not leave you with any permanent reward. In the end it leaves you with nothing. Sages and seers view life from a different angle.

Vasishtha, Viswamitra, Jamadagni and other sages are mentioned in many scriptures and even in the Vedas. How are they able to live that long? One might wonder. They are forms of the light of knowledge. As they choose, they descend to the earth assuming a form, just like Sadguru. They are Jeevanmuktas. They are not bound to a body or to this world. They are free souls. We are not like that.

How to praise this life which is like a short-lived creeper?

Verse

All the previous concepts are remembered. In Vedanta, not a single concept can be forgotten. We spoke about Thrishnaa, avarice for pleasure, which is like a flooded river. In its strong current everything gets carried away. We recently saw the devastation that occurred in Kedarnath. We see in front of our eyes our own house getting washed away. But our body is more precious than our house. If we remain alive, we can build another house. But Time that is improperly utilized carries away this most precious body also.

There are many flaws in extreme desire. It snatches away our happiness. Unless one has contentment, one can never be happy. What is at hand is not enjoyed when contentment is lacking. It is best to give up hankering after things.

Recently a video showed a small whirlpool that kept swallowing everything that came close it. Avarice also similarly swallows up one’s entire life. On the riverbank is a magnificent tree that remains as a witness to the devastation. It alone remains supported by its mother root. Tatastha means a tree that remains standing on a river bank. One is urged to remain like that. The tree may feel proud that it alone has remained. But the current of the river erodes the soil around the tree without relenting and ultimately topples the tree as well. One has to be very careful. One has to develop contentment to kill avarice that destroys an individual. Moda is earthly happiness; Pramoda is the happiness of heaven; Ananda is eternal bliss. Moda and Pramoda have to be given up to attain Ananda.

Contentment is the means to reach Ananda. This is the teaching given to us by Sri Rama. We conclude today’s discourse with the word Santosha, which means happiness.

Now we are not restricted by time. We can continue our study as long as we please.

Today being Friday, let us all proceed to the Sri Datta Venkateswara Temple to perform Abhishekam to the lord.

Jaya Guru Datta
Sri Guru Datta

Om Santissantissantihi