Nov 3, Vasishtha
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Yoga Vasishtha
Discourse on Yoga Vasishtha
Day 68, November 3
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.
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
Om santissantissantihi
Yesterday in the Mumukshu Vyavahara Prakarana, in the first sarga called Suka Niryana, we learned about the Liberation of Suka. Viswamitra told Sri Rama that just as Suka Yogi required some cleansing of his mind by way of dusting off some doubts, done by King Janaka, Rama also required a little dusting off of his doubts also. Suka was in possession of complete spiritual wisdom and yet, was uncertain whether what he knew was indeed the Truth.
Every one of us knows and we also make statements of truth that only God exists and that only God controls everything. We get these flashes of insight when we are faced with troubles such as falling ill, losing a job, not finding a job, and so on. The reason is that we only pray at such times. The rest of the time we forget to pray. When that knowledge comes to our actual experience and remains with us permanently, it will also be totally enlightened. Knowledge and enlightenment are only slightly different. Complete knowledge is not acquired by reading more and more books. It comes when what you know is what you actually experience. We have to recognize this difference. Suka Yogi knew everything but he had to realize from his own experience that what he knew was indeed the truth.
Aham Brahmasmi - I am the Parabrahman – is a great statement. It is not enough to know the literal meaning of the words, the semantics, the grammar, and so forth. The essence of that statement must be personally experienced.
One who experiences it is a totally enlightened person. Suka Yogi, after realizing that his knowledge was authentic, remained in meditation for 10,000 years and then left his body being totally liberated, including even from his body. If one has Prarabdha Karma, a residue of karma left to experience for a certain duration of time, the body has to be retained until that karma gets exhausted. Therefore, Suka Yogi remained in the body for that duration of time.
Viswamitra Vakya is the second sarga. After speaking to Rama about Suka Yogi, Viswamitra addressed the assembled sages and told them: Just like Suka Yogi, now Sri Rama also requires some sweeping away of the dust that has settled on his mind. If we can remove the dust, he will also be free from the trouble that he is experiencing right now. He is also fully knowledgeable and yet, is suffering from a feeling of uncertainty.
Merely being told that he is right in his thinking is not sufficient. He has to be given the experience of it for Rama to become fully enlightened. That intention and grace has to come from Sadguru. Sage Vasishtha has the power to do the transference of spiritual energy and give the experience to Rama. Had he simply done that readily, we would have been the greatest losers. Rama is ever enlightened. But we know so little. If we did not have the blessing in the shape of this great work Yoga Vasishtha, how would we learn the subject?
Viswamitra’s job is to constantly go round the world establishing Dharma and spreading enlightenment wherever they are absent. He attained his powers by severe penance. He used to be a king before he became a rishi. It is the duty of a king to protect the people. Therefore, now, wishing the welfare of all, he instigates Vasishtha to give the instruction to Rama in the presence of the large assembly.
Viswamitra explained that Sri Rama has all the qualifications required to receive the highest spiritual initiation. He had understood that luxuries and comforts are detrimental to the attainment of spiritual knowledge. He had given up all desire for enjoyments.
Jnatajneyasya ....
Viswamitra enumerates the qualities of one who has spiritual knowledge. Enjoyments do not appeal to them. One who has a distaste for certain items becomes allergic to them. Sri Rama is repulsed by luxuries and comforts.
Verse ...
Why does this birth occur? We try to find reasons and place the blame squarely on parents or God. They are absolutely free from blame. We are the reason for our birth. Our wish for specific experiences is what causes birth.
Physically being away from comforts is not the same as not entertaining thoughts of them in the mind. Thinking about enjoyments is very harmful. King Janaka, being a king, was physically amidst royal comforts and enjoyments. But his mind was not involved in them. Impressing someone else that you are not interested in enjoyments is not useful. Within yourself you should naturally feel disinclined towards them.
Freedom from bondage is itself liberation. We are clutching the pillar. The pillar is not holding us. We have to let go of our attachments which bind us.
Bhoga bhavana - involvement with enjoyments is of three types: physical proximity and direct experience of enjoyments, mentally dwelling on thoughts of luxuries even while away from them physically and intellectually being involved with them. That is why, when one goes on a pilgrimage, or visits Sadguru, certain austerities and disciplines should be practiced. One should take a bath, wash hair, wear sandal paste, sacred ash/vibhooti, or kumkum, and wear appropriate clothes. Do not ask me for detailed explanations, but I will give you some sincere suggestions for you to follow.
The shirt is a symbol of ego. When you approach Sadguru it is good to remove the shirt. I am not talking about those who visit the ashram daily but those who come once in a while. Wear a dhoti. Cover your chest with a Datta Vastram. It is a reminder to you that you are in an ashram and that your mind should be focused on Guru and prayers. Otherwise, even in the ashram people will resort to discussing politics, and engaging in gossip. Do not waste your time while you are here. It is a matter of showing courtesy. You are the losers if you do not follow the required etiquette.
You wish that Guru’s compassionate glance should fall on you. You wish for Guru’s Upadesha to fall into your ears. You have to do your part to earn them by doing things which will please Guru. I am not asking you to make pretence. Not at all. That is not my intention that you should go against your natural inclinations and act otherwise while you are here. I am asking you to be pure inside and outside. Is it not inappropriate to come into an ashram and then engage in discussions of outside affairs?
Reality – the true object is only God. All other things which constitute this world are unreal. They are non-objects. They appear through God’s reflected radiance as if they exist, but they have no actual substance or reality. We see the objects and we forget the lamp that is showing us the objects. We even neglect to notice when the oil is getting depleted in the lamp. We must protect the lamp. Lamp is knowledge. The objects which appear because of the lamp are not real. Otherwise, you will lose both the lamp and the objects which it shows. Bondage comes because of preoccupation with things that give enjoyment. We must not strengthen this bond. The more the mind dwells on such thoughts, the tighter the bond gets.
In some past life, we have applied on ourselves the fragrance/vasana, called desire for enjoyments. Because of that, the mind became ready for the next birth. God looked around and threw us where we would find it most suitable to find the fulfilment of our desires.
All communities are good. All countries are good. All bodies are good. How we utilize our situation is what is important. There are no good or bad locations. Prahlada was born into a clan of demons and yet became great. How we conduct ourselves is significant. How we mould our situation is up to us. We do not recognize the good things given to us by God. By complaining against what has been given to us, we lose whatever benefit we have been blessed with. We become blind to our blessings and good fortune. We thus destroy ourselves.
We must remain at a distance from enjoyments. It does not mean that we should run away into the forest. If we are forced to earn, let us earn and use our earnings for a good purpose. On an individual basis, we must do our duties, reduce our possessions, reduce our attachments, and increase our concentrated thoughts upon God. We must go inward and dwell upon the topic of the soul. We must keep remembering Sadguru’s teachings and keep checking ourselves to see whether we are following the path shown to us by Guru. Every night before going to bed we must recollect the day’s events and make a note of all the mistakes which we have committed. Make a mental note, if keeping a diary is not safe. Many youngsters get into trouble making public all their personal affairs on Facebook. That is not wise.
Tayopasanti ...
A program gets concluded gradually, as in a music concert. Nothing should be done abruptly. Begin now without waiting until old age, and gradually reduce the involvement with enjoyments. This is a general rule to be followed by everyone in the world. This is like a small knot which needs to be untied.
What is Moksha? Moksha is not a Loka/ a plane of existence where there is again interaction with others , leading to many complications. It is not anything like that. When we go to the celestial world also, we will have a different type of body. The celestials have their own troubles. Many people are under the wrong impression that Hindu philosophy speaks elaborately about heaven and ***. There is only a slight mention of those topics and that is only a make-believe concept to impress upon people that if you lead a good life now, you will get a good future life and good results and if you are wicked you will suffer the consequences.
Heaven and *** are right here. They are not different worlds where we get transported to.
The mind should dwell only upon God to the exclusion of all other thoughts.
There are some pirated, cracked or broken computers which have many extraneous programs and they get infected with viruses. The youngsters complain about those. But if you keep a good, new, authentic brand, you can keep it clean. The mind, which is like a computer, should be kept clean and only Guru should dwell in it. Such a mind will obtain the experience of God. A mind that strays into so many other fields will suffer from such straying.
We have to watch where our minds are going. Are they engaged more on thoughts of God or other things? The more the mind is thinking about God, the purer it gets. A pure mind will become free from smells/Vasanas. Odors are bothersome. If the hands or clothes or the surroundings have some bad odor, we feel very uneasy. The same way, if the mind smells nasty with bad thoughts, we will be miserable. We should avoid that. In the outside world, too much good fragrance also becomes unbearable. In perfume making, the concentrated essence will even burn the skin unless it is greatly diluted before it is applied to the skin. The application of too much sandal paste is also harmful.
But in philosophy, the more good fragrances you cultivate, the better it is for you. The more good thoughts you indulge in, the more pleasant the mind feels. Sometimes suddenly you feel a whiff of a wonderful fragrance coming from nowhere. You feel as if Appaji had just walked by.
Great souls define Moksha as the complete absence of vasanas. The process is to gradually reduce them. When your mind is preoccupied with thoughts about possessions, and there is a wish to possess whatever is seen in the market, it is the surest sign of bondage, which is the opposite of liberation. Such limitless desire for things is very wrong.
Swamiji told us when he returned from Japan that people in that country have very few possessions. They give away whatever is not needed. Their limited living spaces are never cluttered with things. Their homes are very tidy.
If you acquire too many things, even the largest homes will be cluttered and you will not have the space required to live comfortably. The desire for things and enjoyments is the reason for rebirth. The mind with desires is the cause for bondage and birth. The mind is the cause for our friends, relatives, and enemies. The mind is the cause for our joys and for our sorrows. Please remember this point very clearly. No one else is responsible for any of the above. If the mind gets repaired, then everything else will get fixed.
Svaatma ...
One should know about oneself. What is Atma? What is Svatma?
When you speak of knowing about God, you create a separation between you and God. Knowing God’s attributes, His history, His stories, His miracles, and His glories – these are all regarded as knowledge about God. When you speak of getting Atma Jnana, your interpretation is that you are learning about Paramatma who is separate from yourself.
Here, what is emphasized is that one should obtain the understanding that one is Paramatma and identify with Him.
Abhigamanam ..
Sadguru says develop dispassion first. Leave the jnana part to me, I will grant it. Dispassion cannot be given. It has to be cultivated from within. After we have developed dispassion even a drop of knowledge given to us by Sadguru will grow into an ocean. Unless we develop dispassion we do not earn the eligibility to receive Jnana from Sadguru.
Athaato brahma jijnaasaa ...
This statement has received many elaborate commentaries. One must first serve Guru by living in proximity with him, such as in Gurukula and listen to his teachings extensively. One must become proficient in the sadhana chatushtaya, the four-fold techniques of doing sadhana, and also master the various other stages in spiritual pursuit like the six ways of behaviour, and the eight stages in yoga, and then by virtue of earning such qualifications, having trained in yoga and vairagya, one is ready to seek the highest truth leading to enlightenment.
All the afore-stated procedures are parts of training leading up to the last stage of obtaining the actual experience of divinity/Brahman. These are like going on a pilgrimage, entering the temple precincts, crossing all the various compounds, and finally approaching the sanctum sanctorum. The curtain is closed prior to the Maha Mangala Harati. The curtain needs to be removed to give you a glimpse of the deity receiving the worship with lights. That job or removing the curtain, the veil of illusion, has to be done only by Sadguru. We cannot remove it ourselves. He removes our ignorance. Until we arrive at the sanctum sanctorum, we cannot get a glimpse of the deity, even if the curtain remained open. We have to cross all the gates and come close to get a proper view. We cannot stand at the outermost gate and demand that the curtain be removed. It will not be done. Even if it is done, you will not be able to see the deity.
To develop dispassion, daily attempts must be made. To attain Jnana, dispassion is a prerequisite.
Viswamitra says it is difficult to obtain Jnana, but it may occur perhaps, but, dispassion is extremely tough to obtain. One may get Jnana/spiritual knowledge, but cultivating dispassion along with it, is most tough.
Jnana is not being a good speaker. Many people display knowledge of words and skill at eloquence giving an impression of being fully knowledgeable. But a Jnani should also possess dispassion. One should experience the knowledge that has been obtained and it is only possible through developing dispassion. To be disinterested in things is very difficult. It is not easily achieved. Bhakti, Jnana, and Vairagya have to be achieved. Of these, Vairagya is the toughest to achieve. With gradual practice, it may be achieved. It requires sacrifice and renunciation. These qualities have to be cultivated and developed gradually throughout life, and by Sadguru’s grace, by old age the qualities may ripen into qualifying one for complete enlightenment.
Samayat ...
Who is a scholar? Is he one wearing a fancy dhoti with gold embellishments, lots of rudraksha necklaces, an imposing wand in his hand, and huge decorations on his forehead? Would he be frightening to look at and talk to? Viswamitra says no. Attire and adornments do not define a scholar.
People are of two types based on their perspectives. One sees keenly and thoroughly. He is a samyakdarshi. One just sees. He is aapaatadarshi. Remember these two terms in Vedanta.
The one whose eye falls on an object and he receives information from it and is satisfied with what he receives, is an aapaatadarshi. His knowledge is limited. He is not eager to know more.
How an engineer looks at an object, and how a lay person looks at the same object are totally different. When an engineer looks at a loudspeaker, for instance, at once his mind analyzes as to what the equipment consists of, its capacity, and so on. A lay person perhaps will not even recognize it as a loudspeaker.
A samyakdarshi will not remain content by just registering the sight of an object. His mind will inquire into why the object is there, its purpose, its features, and so on.
When you see a rainbow, if you get on an airplane and go up in the sky to catch it, will it be found? No. You will not even see it there. Scientists who have inquired into its reasons for being, will explain about light rays, water drops, and so on which cause that spectacle to appear before us.
We must become samyakdarshis. We are not observing this world properly. We must learn to do that. When a writer watches a movie, he will examine the plot, and see what insights he can gain from it. A director will notice the placement of the cameras when the movie was filmed. How the story was presented, he will analyze. What do we notice? We get absorbed in the story. We see whether we have been entertained or not. That is all. We are not observing the world with the right perception. That is why they are able to produce movies and we are not able to do it. That is the difference between a scholar and an ordinary person.
One who has studied the Ramayana deeply, may not be able to compose as great a work, but he will at least develop some poetic skills.
Samyakdarshi sees with an analytical eye.
Aapaatadarshi will give it a superficial glance. His knowledge is dependent only on his sense organs. If his eyes or ears do not function for some time, he will not gain any knowledge.
A scholar is one who knows what there is to be known, namely, the truth about the Paramatman. His interest lies in thoughts of God and Guru. That is why the things of the world do not appeal to him.
When we get fever, the tongue loses its sense of taste. That is why food does not appeal to us. But when the fever is gone, the taste buds become active again. Temporary dispassion like this is not useful. We should develop lasting dispassion. Such a one who has attained lasting dispassion is a true scholar, says Viswamitra.
Who is a Jeevanmukta?
Vidyaranya Swami analyzed this topic, whether it is possible to be living in a body while at the same experiencing the state of liberation. He concluded that those who do have such an experience are called Jeevanmuktas/liberated while living.
What do you call those who have absolutely no thought of God, Guru, or Soul? They are called Jeevacchavas/living corpses, says the Bhagavatam.
What would you like to be?
Jeevanmuktas are naturally averse to the enjoyments of the world, but sometimes for specific reasons choose not to display their quality of dispassion in public.
Whereas there are some who make a show of their dispassion to earn fame and money. Such people deceive themselves.
We must examine ourselves to see whether we are acting pious and holy to impress others or whether we truly are dispassionate and pure by nature. Many people make a show of piety not realizing that we all have an inner witness who knows everything and is watching everything. It is important for us to try to impress our inner conscience by our earnestness and sincerity.
Those who are genuinely dispassionate and do not merely act for show, and those who are so totally oblivious of the world like Suka Yogi due to complete dispassion/vairagya, such people are Jeevanmuktas.
Jneyam ...
As long as we are ignorant of truth, it is impossible to develop total dispassion.
Till now, we were told that Jnana/spiritual wisdom is dependent upon dispassion/vairagya. Now we are being told just the opposite. It means that the two are interdependent. Both have to be cultivated alongside one another.
Atha evahi ..
Therefore, I declare that Rama is highly deserving of receiving Upadesha, said Viswamitra to Sage Vasishtha and all the assembled sages. Rama needs to hear directly from a Sadguru that what he has realized on his own is in fact the truth.
Many artists have the practice of announcing that they are the disciples of some famous artists. Sometimes their own gurus might refer them to some experts for further guidance, just as Vyasa sent Suka to King Janaka.
Some musicians would have learned music for a long time. Finally, they will get their knowledge authenticated by displaying their talent before a highly renowned artist. Once the expert gives his seal of approval, the budding musician will thereafter announce that the renowned artist is his guru, although he would not have taken any lessons from him. The expert might have given a few pointers for improvement in certain aspects; that is all.
Here, Vasishtha is the authority on the subject. If he declares to Rama that what Rama has learned is correct, that seal of approval is sufficient. It will grant peace of mind to Sri Rama.
Viswamitra praises the qualities of Vasishtha now, having established the eligibility of the disciple, Rama. Vasishtha is the family guru of the royalty and is the person best qualified to give instruction to Sri Rama now. Both the guru and the disciple should be well qualified for the initiation process to take place.
Any effort should bear fruit. One should only dig a well where there is ground water to be obtained. Digging in a desert is futile. This small effort on your part will yield great results, Viswamitra convinced Vasishtha. Vasishtha is the son of Brahma. Guru gives us the experience of Brahman. One can estimate the greatness and worth of Sage Vasishtha by the respect and reverence accorded to him by Sage Viswamitra.
Vasishtha prayed that by his words Rama’s doubts should be dispelled. That Rama is acting ignorant at this point is only a divine play enacted for our benefit. Actually Vasishtha’s words are the words of Lord Brahma which are now going to be repeated by him to Rama, like a tape recorder. Vasisththa prepared himself mentally, considering Rama’s age, mental state, aptitude, and planned his speech accordingly. He gathered together all his tools and implements to be used during the discourse, such as stories and examples and prepared the plan for his presentation of this exalted topic. Using all the appropriate tools Vasishtha commenced to deliver his words which would grant the highest state of spiritual enlightenment to the listeners.
Today is Kartika Somavara/Monday. It is also Suddha Ekadasi/11th day of lunar phase before full moon. It is a very auspicious day. Siva abhishekam will take place now, followed by Sri Chakra Puja. Navagraha Shanti Homa is taking place under the guidance of Sri Swamiji. Please chant the mantras given to you by Guru. Or, chant the Navagraha mantra or Om Namassivaya. Or write the mantras. Pray that the evil effects of the planets should be removed. I pray for Guru’s grace upon everyone.
Jaya Guru Datta
Sri Guru Datta
Om santissantissantihi
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.
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
Om santissantissantihi
Yesterday in the Mumukshu Vyavahara Prakarana, in the first sarga called Suka Niryana, we learned about the Liberation of Suka. Viswamitra told Sri Rama that just as Suka Yogi required some cleansing of his mind by way of dusting off some doubts, done by King Janaka, Rama also required a little dusting off of his doubts also. Suka was in possession of complete spiritual wisdom and yet, was uncertain whether what he knew was indeed the Truth.
Every one of us knows and we also make statements of truth that only God exists and that only God controls everything. We get these flashes of insight when we are faced with troubles such as falling ill, losing a job, not finding a job, and so on. The reason is that we only pray at such times. The rest of the time we forget to pray. When that knowledge comes to our actual experience and remains with us permanently, it will also be totally enlightened. Knowledge and enlightenment are only slightly different. Complete knowledge is not acquired by reading more and more books. It comes when what you know is what you actually experience. We have to recognize this difference. Suka Yogi knew everything but he had to realize from his own experience that what he knew was indeed the truth.
Aham Brahmasmi - I am the Parabrahman – is a great statement. It is not enough to know the literal meaning of the words, the semantics, the grammar, and so forth. The essence of that statement must be personally experienced.
One who experiences it is a totally enlightened person. Suka Yogi, after realizing that his knowledge was authentic, remained in meditation for 10,000 years and then left his body being totally liberated, including even from his body. If one has Prarabdha Karma, a residue of karma left to experience for a certain duration of time, the body has to be retained until that karma gets exhausted. Therefore, Suka Yogi remained in the body for that duration of time.
Viswamitra Vakya is the second sarga. After speaking to Rama about Suka Yogi, Viswamitra addressed the assembled sages and told them: Just like Suka Yogi, now Sri Rama also requires some sweeping away of the dust that has settled on his mind. If we can remove the dust, he will also be free from the trouble that he is experiencing right now. He is also fully knowledgeable and yet, is suffering from a feeling of uncertainty.
Merely being told that he is right in his thinking is not sufficient. He has to be given the experience of it for Rama to become fully enlightened. That intention and grace has to come from Sadguru. Sage Vasishtha has the power to do the transference of spiritual energy and give the experience to Rama. Had he simply done that readily, we would have been the greatest losers. Rama is ever enlightened. But we know so little. If we did not have the blessing in the shape of this great work Yoga Vasishtha, how would we learn the subject?
Viswamitra’s job is to constantly go round the world establishing Dharma and spreading enlightenment wherever they are absent. He attained his powers by severe penance. He used to be a king before he became a rishi. It is the duty of a king to protect the people. Therefore, now, wishing the welfare of all, he instigates Vasishtha to give the instruction to Rama in the presence of the large assembly.
Viswamitra explained that Sri Rama has all the qualifications required to receive the highest spiritual initiation. He had understood that luxuries and comforts are detrimental to the attainment of spiritual knowledge. He had given up all desire for enjoyments.
Jnatajneyasya ....
Viswamitra enumerates the qualities of one who has spiritual knowledge. Enjoyments do not appeal to them. One who has a distaste for certain items becomes allergic to them. Sri Rama is repulsed by luxuries and comforts.
Verse ...
Why does this birth occur? We try to find reasons and place the blame squarely on parents or God. They are absolutely free from blame. We are the reason for our birth. Our wish for specific experiences is what causes birth.
Physically being away from comforts is not the same as not entertaining thoughts of them in the mind. Thinking about enjoyments is very harmful. King Janaka, being a king, was physically amidst royal comforts and enjoyments. But his mind was not involved in them. Impressing someone else that you are not interested in enjoyments is not useful. Within yourself you should naturally feel disinclined towards them.
Freedom from bondage is itself liberation. We are clutching the pillar. The pillar is not holding us. We have to let go of our attachments which bind us.
Bhoga bhavana - involvement with enjoyments is of three types: physical proximity and direct experience of enjoyments, mentally dwelling on thoughts of luxuries even while away from them physically and intellectually being involved with them. That is why, when one goes on a pilgrimage, or visits Sadguru, certain austerities and disciplines should be practiced. One should take a bath, wash hair, wear sandal paste, sacred ash/vibhooti, or kumkum, and wear appropriate clothes. Do not ask me for detailed explanations, but I will give you some sincere suggestions for you to follow.
The shirt is a symbol of ego. When you approach Sadguru it is good to remove the shirt. I am not talking about those who visit the ashram daily but those who come once in a while. Wear a dhoti. Cover your chest with a Datta Vastram. It is a reminder to you that you are in an ashram and that your mind should be focused on Guru and prayers. Otherwise, even in the ashram people will resort to discussing politics, and engaging in gossip. Do not waste your time while you are here. It is a matter of showing courtesy. You are the losers if you do not follow the required etiquette.
You wish that Guru’s compassionate glance should fall on you. You wish for Guru’s Upadesha to fall into your ears. You have to do your part to earn them by doing things which will please Guru. I am not asking you to make pretence. Not at all. That is not my intention that you should go against your natural inclinations and act otherwise while you are here. I am asking you to be pure inside and outside. Is it not inappropriate to come into an ashram and then engage in discussions of outside affairs?
Reality – the true object is only God. All other things which constitute this world are unreal. They are non-objects. They appear through God’s reflected radiance as if they exist, but they have no actual substance or reality. We see the objects and we forget the lamp that is showing us the objects. We even neglect to notice when the oil is getting depleted in the lamp. We must protect the lamp. Lamp is knowledge. The objects which appear because of the lamp are not real. Otherwise, you will lose both the lamp and the objects which it shows. Bondage comes because of preoccupation with things that give enjoyment. We must not strengthen this bond. The more the mind dwells on such thoughts, the tighter the bond gets.
In some past life, we have applied on ourselves the fragrance/vasana, called desire for enjoyments. Because of that, the mind became ready for the next birth. God looked around and threw us where we would find it most suitable to find the fulfilment of our desires.
All communities are good. All countries are good. All bodies are good. How we utilize our situation is what is important. There are no good or bad locations. Prahlada was born into a clan of demons and yet became great. How we conduct ourselves is significant. How we mould our situation is up to us. We do not recognize the good things given to us by God. By complaining against what has been given to us, we lose whatever benefit we have been blessed with. We become blind to our blessings and good fortune. We thus destroy ourselves.
We must remain at a distance from enjoyments. It does not mean that we should run away into the forest. If we are forced to earn, let us earn and use our earnings for a good purpose. On an individual basis, we must do our duties, reduce our possessions, reduce our attachments, and increase our concentrated thoughts upon God. We must go inward and dwell upon the topic of the soul. We must keep remembering Sadguru’s teachings and keep checking ourselves to see whether we are following the path shown to us by Guru. Every night before going to bed we must recollect the day’s events and make a note of all the mistakes which we have committed. Make a mental note, if keeping a diary is not safe. Many youngsters get into trouble making public all their personal affairs on Facebook. That is not wise.
Tayopasanti ...
A program gets concluded gradually, as in a music concert. Nothing should be done abruptly. Begin now without waiting until old age, and gradually reduce the involvement with enjoyments. This is a general rule to be followed by everyone in the world. This is like a small knot which needs to be untied.
What is Moksha? Moksha is not a Loka/ a plane of existence where there is again interaction with others , leading to many complications. It is not anything like that. When we go to the celestial world also, we will have a different type of body. The celestials have their own troubles. Many people are under the wrong impression that Hindu philosophy speaks elaborately about heaven and ***. There is only a slight mention of those topics and that is only a make-believe concept to impress upon people that if you lead a good life now, you will get a good future life and good results and if you are wicked you will suffer the consequences.
Heaven and *** are right here. They are not different worlds where we get transported to.
The mind should dwell only upon God to the exclusion of all other thoughts.
There are some pirated, cracked or broken computers which have many extraneous programs and they get infected with viruses. The youngsters complain about those. But if you keep a good, new, authentic brand, you can keep it clean. The mind, which is like a computer, should be kept clean and only Guru should dwell in it. Such a mind will obtain the experience of God. A mind that strays into so many other fields will suffer from such straying.
We have to watch where our minds are going. Are they engaged more on thoughts of God or other things? The more the mind is thinking about God, the purer it gets. A pure mind will become free from smells/Vasanas. Odors are bothersome. If the hands or clothes or the surroundings have some bad odor, we feel very uneasy. The same way, if the mind smells nasty with bad thoughts, we will be miserable. We should avoid that. In the outside world, too much good fragrance also becomes unbearable. In perfume making, the concentrated essence will even burn the skin unless it is greatly diluted before it is applied to the skin. The application of too much sandal paste is also harmful.
But in philosophy, the more good fragrances you cultivate, the better it is for you. The more good thoughts you indulge in, the more pleasant the mind feels. Sometimes suddenly you feel a whiff of a wonderful fragrance coming from nowhere. You feel as if Appaji had just walked by.
Great souls define Moksha as the complete absence of vasanas. The process is to gradually reduce them. When your mind is preoccupied with thoughts about possessions, and there is a wish to possess whatever is seen in the market, it is the surest sign of bondage, which is the opposite of liberation. Such limitless desire for things is very wrong.
Swamiji told us when he returned from Japan that people in that country have very few possessions. They give away whatever is not needed. Their limited living spaces are never cluttered with things. Their homes are very tidy.
If you acquire too many things, even the largest homes will be cluttered and you will not have the space required to live comfortably. The desire for things and enjoyments is the reason for rebirth. The mind with desires is the cause for bondage and birth. The mind is the cause for our friends, relatives, and enemies. The mind is the cause for our joys and for our sorrows. Please remember this point very clearly. No one else is responsible for any of the above. If the mind gets repaired, then everything else will get fixed.
Svaatma ...
One should know about oneself. What is Atma? What is Svatma?
When you speak of knowing about God, you create a separation between you and God. Knowing God’s attributes, His history, His stories, His miracles, and His glories – these are all regarded as knowledge about God. When you speak of getting Atma Jnana, your interpretation is that you are learning about Paramatma who is separate from yourself.
Here, what is emphasized is that one should obtain the understanding that one is Paramatma and identify with Him.
Abhigamanam ..
Sadguru says develop dispassion first. Leave the jnana part to me, I will grant it. Dispassion cannot be given. It has to be cultivated from within. After we have developed dispassion even a drop of knowledge given to us by Sadguru will grow into an ocean. Unless we develop dispassion we do not earn the eligibility to receive Jnana from Sadguru.
Athaato brahma jijnaasaa ...
This statement has received many elaborate commentaries. One must first serve Guru by living in proximity with him, such as in Gurukula and listen to his teachings extensively. One must become proficient in the sadhana chatushtaya, the four-fold techniques of doing sadhana, and also master the various other stages in spiritual pursuit like the six ways of behaviour, and the eight stages in yoga, and then by virtue of earning such qualifications, having trained in yoga and vairagya, one is ready to seek the highest truth leading to enlightenment.
All the afore-stated procedures are parts of training leading up to the last stage of obtaining the actual experience of divinity/Brahman. These are like going on a pilgrimage, entering the temple precincts, crossing all the various compounds, and finally approaching the sanctum sanctorum. The curtain is closed prior to the Maha Mangala Harati. The curtain needs to be removed to give you a glimpse of the deity receiving the worship with lights. That job or removing the curtain, the veil of illusion, has to be done only by Sadguru. We cannot remove it ourselves. He removes our ignorance. Until we arrive at the sanctum sanctorum, we cannot get a glimpse of the deity, even if the curtain remained open. We have to cross all the gates and come close to get a proper view. We cannot stand at the outermost gate and demand that the curtain be removed. It will not be done. Even if it is done, you will not be able to see the deity.
To develop dispassion, daily attempts must be made. To attain Jnana, dispassion is a prerequisite.
Viswamitra says it is difficult to obtain Jnana, but it may occur perhaps, but, dispassion is extremely tough to obtain. One may get Jnana/spiritual knowledge, but cultivating dispassion along with it, is most tough.
Jnana is not being a good speaker. Many people display knowledge of words and skill at eloquence giving an impression of being fully knowledgeable. But a Jnani should also possess dispassion. One should experience the knowledge that has been obtained and it is only possible through developing dispassion. To be disinterested in things is very difficult. It is not easily achieved. Bhakti, Jnana, and Vairagya have to be achieved. Of these, Vairagya is the toughest to achieve. With gradual practice, it may be achieved. It requires sacrifice and renunciation. These qualities have to be cultivated and developed gradually throughout life, and by Sadguru’s grace, by old age the qualities may ripen into qualifying one for complete enlightenment.
Samayat ...
Who is a scholar? Is he one wearing a fancy dhoti with gold embellishments, lots of rudraksha necklaces, an imposing wand in his hand, and huge decorations on his forehead? Would he be frightening to look at and talk to? Viswamitra says no. Attire and adornments do not define a scholar.
People are of two types based on their perspectives. One sees keenly and thoroughly. He is a samyakdarshi. One just sees. He is aapaatadarshi. Remember these two terms in Vedanta.
The one whose eye falls on an object and he receives information from it and is satisfied with what he receives, is an aapaatadarshi. His knowledge is limited. He is not eager to know more.
How an engineer looks at an object, and how a lay person looks at the same object are totally different. When an engineer looks at a loudspeaker, for instance, at once his mind analyzes as to what the equipment consists of, its capacity, and so on. A lay person perhaps will not even recognize it as a loudspeaker.
A samyakdarshi will not remain content by just registering the sight of an object. His mind will inquire into why the object is there, its purpose, its features, and so on.
When you see a rainbow, if you get on an airplane and go up in the sky to catch it, will it be found? No. You will not even see it there. Scientists who have inquired into its reasons for being, will explain about light rays, water drops, and so on which cause that spectacle to appear before us.
We must become samyakdarshis. We are not observing this world properly. We must learn to do that. When a writer watches a movie, he will examine the plot, and see what insights he can gain from it. A director will notice the placement of the cameras when the movie was filmed. How the story was presented, he will analyze. What do we notice? We get absorbed in the story. We see whether we have been entertained or not. That is all. We are not observing the world with the right perception. That is why they are able to produce movies and we are not able to do it. That is the difference between a scholar and an ordinary person.
One who has studied the Ramayana deeply, may not be able to compose as great a work, but he will at least develop some poetic skills.
Samyakdarshi sees with an analytical eye.
Aapaatadarshi will give it a superficial glance. His knowledge is dependent only on his sense organs. If his eyes or ears do not function for some time, he will not gain any knowledge.
A scholar is one who knows what there is to be known, namely, the truth about the Paramatman. His interest lies in thoughts of God and Guru. That is why the things of the world do not appeal to him.
When we get fever, the tongue loses its sense of taste. That is why food does not appeal to us. But when the fever is gone, the taste buds become active again. Temporary dispassion like this is not useful. We should develop lasting dispassion. Such a one who has attained lasting dispassion is a true scholar, says Viswamitra.
Who is a Jeevanmukta?
Vidyaranya Swami analyzed this topic, whether it is possible to be living in a body while at the same experiencing the state of liberation. He concluded that those who do have such an experience are called Jeevanmuktas/liberated while living.
What do you call those who have absolutely no thought of God, Guru, or Soul? They are called Jeevacchavas/living corpses, says the Bhagavatam.
What would you like to be?
Jeevanmuktas are naturally averse to the enjoyments of the world, but sometimes for specific reasons choose not to display their quality of dispassion in public.
Whereas there are some who make a show of their dispassion to earn fame and money. Such people deceive themselves.
We must examine ourselves to see whether we are acting pious and holy to impress others or whether we truly are dispassionate and pure by nature. Many people make a show of piety not realizing that we all have an inner witness who knows everything and is watching everything. It is important for us to try to impress our inner conscience by our earnestness and sincerity.
Those who are genuinely dispassionate and do not merely act for show, and those who are so totally oblivious of the world like Suka Yogi due to complete dispassion/vairagya, such people are Jeevanmuktas.
Jneyam ...
As long as we are ignorant of truth, it is impossible to develop total dispassion.
Till now, we were told that Jnana/spiritual wisdom is dependent upon dispassion/vairagya. Now we are being told just the opposite. It means that the two are interdependent. Both have to be cultivated alongside one another.
Atha evahi ..
Therefore, I declare that Rama is highly deserving of receiving Upadesha, said Viswamitra to Sage Vasishtha and all the assembled sages. Rama needs to hear directly from a Sadguru that what he has realized on his own is in fact the truth.
Many artists have the practice of announcing that they are the disciples of some famous artists. Sometimes their own gurus might refer them to some experts for further guidance, just as Vyasa sent Suka to King Janaka.
Some musicians would have learned music for a long time. Finally, they will get their knowledge authenticated by displaying their talent before a highly renowned artist. Once the expert gives his seal of approval, the budding musician will thereafter announce that the renowned artist is his guru, although he would not have taken any lessons from him. The expert might have given a few pointers for improvement in certain aspects; that is all.
Here, Vasishtha is the authority on the subject. If he declares to Rama that what Rama has learned is correct, that seal of approval is sufficient. It will grant peace of mind to Sri Rama.
Viswamitra praises the qualities of Vasishtha now, having established the eligibility of the disciple, Rama. Vasishtha is the family guru of the royalty and is the person best qualified to give instruction to Sri Rama now. Both the guru and the disciple should be well qualified for the initiation process to take place.
Any effort should bear fruit. One should only dig a well where there is ground water to be obtained. Digging in a desert is futile. This small effort on your part will yield great results, Viswamitra convinced Vasishtha. Vasishtha is the son of Brahma. Guru gives us the experience of Brahman. One can estimate the greatness and worth of Sage Vasishtha by the respect and reverence accorded to him by Sage Viswamitra.
Vasishtha prayed that by his words Rama’s doubts should be dispelled. That Rama is acting ignorant at this point is only a divine play enacted for our benefit. Actually Vasishtha’s words are the words of Lord Brahma which are now going to be repeated by him to Rama, like a tape recorder. Vasisththa prepared himself mentally, considering Rama’s age, mental state, aptitude, and planned his speech accordingly. He gathered together all his tools and implements to be used during the discourse, such as stories and examples and prepared the plan for his presentation of this exalted topic. Using all the appropriate tools Vasishtha commenced to deliver his words which would grant the highest state of spiritual enlightenment to the listeners.
Today is Kartika Somavara/Monday. It is also Suddha Ekadasi/11th day of lunar phase before full moon. It is a very auspicious day. Siva abhishekam will take place now, followed by Sri Chakra Puja. Navagraha Shanti Homa is taking place under the guidance of Sri Swamiji. Please chant the mantras given to you by Guru. Or, chant the Navagraha mantra or Om Namassivaya. Or write the mantras. Pray that the evil effects of the planets should be removed. I pray for Guru’s grace upon everyone.
Jaya Guru Datta
Sri Guru Datta
Om santissantissantihi