July 15, Vasishtha
Discourse on Yoga Vasishtha
Day 2, July 15
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
Yesterday we covered a brief introduction to the great work Yoga Vasishtha. Today, in the Vairagya Prakarana, we begin the 1st sarga. Sage Valmiki, the composer calls the chapters Sargas.
Generally the sections are called as Adhyaya, Prakarana and so on. Valmiki wanted this work to appear smooth like a literary work. He gives us many examples from everyday life to make it easy to grasp the difficult ideas.
Vedanta is a science about the Soul, which is not an object. A *** is a thing. You can see it and know about it. Once Self-Realization occurs, there is nothing to see or know about.
Just like our Sadgurudeva who feeds us great wisdom in simple words and small gestures, Valmiki is also conveying a deep and tough subject in an easily palatable manner.
It is important to keep remembering God throughout any effort, in the beginning, in the middle, and at the end. Sage Valmiki has given us 3 dhyana slokas. So we have to become aware of their purpose. Why has he introduced three verses?
Each effort serves us as a step to liberation. Regardless of how great we may be, and what great deeds we may be performing, we still need to pray for success in our endeavors in the beginning, middle, and the end, that it should yield us the proper fruits.
It is traditional to offer prayers to Ganapati at the outset. But here Ganapati is considered to be the same as Paramatman.
Atharva Seersha Upanishat praises Ganapati as possessing the same attributes as Paramatma, which are Sat, Chit, and Ananda. Hence, here we pray to the Paramatma who is without a physical form. When we pray to Ganapati we visualize a physical form. To arrive at the stage of praying to the invisible, we should always begin with the visualization of God with form.
This is in reality, a dhyana sloka for Sri Ganapati Sachchidananda.
Why do we offer prostrations to God? We do because He is the most supreme in all existence.
We offer grateful prostrations to those who feed us, who teach us, who provide us a livelihood, and who help us in innumerable ways. That being the case, is it not imperative that we constantly offer prostrations to the one who is the cause of our existence and sustenance itself?
We must always offer worship to God with gratitude for what we have received; not for what we wish to receive.
You must learn first about your employer before you can be an effective employee. Similarly, you must learn about your source, your protector, and the one who withdraws you into Himself before you can be effective in your life.
Mother and Father are our biological parents, no doubt. But who is responsible for our entry into this world? It is our duty and responsibility to think about the Supreme Lord who is responsible for this entire Creation to come into existence, who provides for its sustenance, and its withdrawal into Himself in the end. Because we are given bodies, we are seen. We are exuding light and hence we become visible. This grateful awareness that we are emerging from God and again merging into God should be with us always. What should be our level of reverence and devotion? It should be immense. Datta devotees must stand as an example to the rest of the world in this awareness and in their expression of grateful reverence.
Satyatmane namaha - Sat
Jnaptyatmane namaha - Chit
Anandatmane namaha - Ananda
All that we see is fleeting. Everything in this world is transient. That is obvious. It is not necessary for me to reiterate it or make a particular mention. It is common knowledge. (In a Telugu scripture there is a famous verse: kaare raajulu …? ) Are there any kings since time began, who were able to take with them a bundle of precious things when they left this world? Emperor Bali who became the king of the three worlds and aspired for the position of Indra, posed this question. Even kings have to depart this world leaving all their treasures behind. Hence, he said, be generous. Always be ready to give charity to others.
What this proves is that Paramatma/Supreme Soul alone exists and is eternal. Existence itself is His form.
Why should one study Vedanta? What is the benefit? What do we gain? If it is said that we attain liberation, it makes no sense to us.
Hence, we describe God. We say that He is all powerful, all knowing, and is everywhere. He is far greater than we are. Therefore, we need to offer prayers to Him. Like this, we develop devotion in our hearts. That is how our practice of devotion begins. He is the Supreme. He grants us all good things. The greatest amongst the rewards that He grants is salvation. He alone is capable of granting it to us.
If there is a thing that is separate from us, we can search for it with the hope of finding it. But God is said to be all-pervasive. How is one to search for Him? It is not possible to look for Him outside. He is inside us and also outside. How to look for Him inside?
We all have the experience of ‘I am’. I exist while I am awake, while I am asleep, while I eat, and whatever I may be doing, I am there, existing. That is the common experience of all living creatures.
What is this Supreme Soul? He is existence itself. Everything that exists has emerged from Him. He is the very beginning. He is Truth. In the first verse we offer prayers to such Almighty God.
In the second verse we describe another feature of God. He is Consciousness. He glows with knowledge unlimited. Light is everywhere. The radiance of awareness is everywhere. As long as we have the eye to see (or be aware), we can see His effulgence reflected as knowledge.
Triputi is important. Mother Goddess is called Tripura. Trinatha is Dattatreya, the form of the Trinity. The number 3 appears everywhere in Creation.
Panchaputi means 5. Stavya, Stavaha, Stotram, Stuti, Stota are features of God mentioned in the Vishnu Sahasranama. It is another point of reference. These 5 are said to signify the 5 Koshas/sheaths that are within us.
Knower, knowledge, and knowing are 3.
Knowing is the bridge that takes the knower to what is to be known. The bridge connects both ends.
Sometimes in the middle of the bridge they place a national border, as happened on the way to Manasarovar. Unless you reach the end of the bridge on the other side, you do not achieve your purpose.
Knowledge is God. When you transcend these three, you reach the Supreme Soul. At that stage there is no knower, no knowing, and no knowledge. The three merge into one.
3X3 – it is now shown in a different threesome. Cause, action, and the instrument of action - are again three.
The third feature of the Supreme Soul/Paramatma is Ananda/eternal bliss. Everything that we do is to gain happiness. The strange fact is that even those who are wicked engage in their wickedness only to gain happiness. What kind of happiness they derive from it, is a different matter.
Ambara is earth and the worlds above. Avani is earth and the worlds that are below.
The Taittireeya Upanishat praises the glories of happiness/Ananda. The type of happiness may vary with age. What gives happiness to children is one type. What the youths enjoy is something different. What mature people derive happiness from may be entirely different. Like this, happiness occurs in different forms, changing with place and time. What changes is impermanent. Hence, it is not true happiness. God is eternal. The bliss that is His nature is unchanging and eternal. He cannot be these fleeting pleasures that creatures experience. If God and His bliss were also short-lived like the rest of us, then what is the purpose in worshipping Him? We seek eternal happiness. Do not ask where this divine happiness begins? That is a wrong question. What has a beginning must always have an end. This eternal bliss is without any beginning or end.
There are seven planes of existence above (including the earth) that are filled with bliss. The planes of existence in the nether worlds, below this earthly plane, also experience joy. Each creature experiences some sort of happiness suited to its individual circumstance. The one with eyesight has happiness. The one who cannot see also has happiness. It is only when the body is given up that the experience of happiness ends; it happens when all the accumulated merit gets exhausted with enjoyments of earthly pleasures. Each person’s accumulated merit that qualifies him to enjoy heavenly pleasures after death, will take him to heaven to enjoy there until that merit gets exhausted. If the person had done suitable sadhana to attain liberation itself, then he becomes the eternal happiness itself after leaving the body.
That source that fills all beings with happiness starting from highest Brahma all the way down to the tiniest ant is that Supreme Soul/Paramatma. We offer Him prayers. The ant is mentioned as only a symbol. But it includes the tiniest sub-atom or germ in existence.
The tiniest spray of water is still made of the same substance as the vast ocean.
Paramatma is the same as Sachchidananda.
It is when the feeling is there that He is superior to you, that you join your two palms and offer Him salutations. Compared to our measure of happiness, His measure of happiness is limitless. That is why we offer Him prostrations. When you have darshan of Sadguru whose bliss is immeasurable, our unhappiness disappears. We are filled with happiness.
Why do we live? Never say, I don’t know; I just exist. Forget troubles. Even trees have troubles. Is it a surprise that people have troubles? Whatever we experience is happiness. These small happinesses keep following one another. Just as you are feeling unhappy that one TV serial has ended, another serial begins. One in a coma still lives because some happiness is still there within him.
Guru Gita also emphasizes these points of Vedanta.
Those who are born and brought up in Tibet, in the high altitudes with freezing temperatures are better able to withstand the cold temperatures and the low level of oxygen compared to us. They are able to happily play football there without gasping for breath. Why are they not suffering like us? Their level of tolerance to those conditions is higher.
God is way above us in all respects. That is why we have to worship Him.
No other philosophical text begins like this great work Yoga Vasishtha. Most of the books will say, the subject or the topic begins here.
Sage Valmiki has so much compassion towards us that he begins the work with the words: Here begins the story.
Great scholars often think that stories are of minimal value as opposed to serious debates and discussions. But stories that mothers tell children have a great influence on their minds. At bedtime, the stories relax them and take them to another world. The same way, Valmiki is trying to take us to a different world through simple, entertaining stories. This is a very tough subject. But this is highly essential for us to learn. Just as our blood gets constantly purified, we have to constantly purify our thoughts by studying scriptures like this
When a subject is introduced through stories, we get involved in the story and we will keep listening with interest.
While teaching a child how to pedal a bicycle, initially the father holds the bicycle, but once the child maintains balance on his own, the father lets go. That is how the child learns. Valmiki is using the same technique.
Ramayana teaches us to follow Dharma. Unless we first follow Dharma, we cannot proceed on the path of Vedanta which is taught here in Yoga Vasishtha.
Sage Suteekshna is introduced to us in the Ramayana in the Aranya Kanda. He has long matted locks and a long beard. He takes a dip in the river and does not dry himself. He sits on the river bank engaged in penance, not paying any attention to his body. He prefers complete solitude. He shuns even the company of other sages.
This same Sage Suteekshna was visited by Rama. Lakshmana was fair skinned, being an aspect of Adi Sesha. He felt that Sage Suteekshna, whose body was full of blemishes due to neglect, was unattractive. But Rama ran to the sage and embraced him. The Sage also was overjoyed to see the Paramatma in Rama and returned the tight embrace.
Suteekshna advised Rama to visit Sage Agastya and his brother. Lakshmana was not favorable to being hugged by Suteekshna and was surprised at the intimacy felt between Rama and the Sage. After visiting Sage Agastya and his brother, Rama revisits Sage Suteekshna.
Sage Suteekshna here in the Yoga Vasishtha goes to Sage Agastya and pleads: O Guru, everyone else who has approached you has attained salvation. But, I have not yet attained salvation. Kindly initiate and guide me.
The Sage who claimed to be ignorant was really an enlightened soul. Only those who have half knowledge show arrogance as if they know it all. Those who are fully knowledgeable behave as if they know nothing.
Sage Agastya considered Suteekshna to be an eligible disciple. He decided to give him initiation.
I consider all of you here seated in the audience and all the viewers on Yogasangeeta as well as myself to be eligible to engage in this study.
Suteekshna is his name that he truly deserves, because he is intensely focused and sharp.
Aagraham/anger and Anugraham/blessing are one and the same in Guru.
Sage Agastya was asked by Sage Suteekshna to be shown the path to liberation.
Agastya muni sankraanta naana Vaidya durandharam
Agastya is not only a great herbal physician. He is a physician who also cures the disease called worldly illusion.
Agastya gave the example of a bird. Just as a bird requires two wings to fly, both Karma and Jnana are required to attain liberation.
Agastya begins with a story.
Agnivesya’s son Kaarunya had completed his education and returned home and was simply sitting idle. His father questioned him on this behavior. The son asks: Is knowledge important or is action important?
His father Agnivesya answered: The two are to be always kept apart. It is detrimental to mix the two. Pravrtti path is Karma/action path. Nivrtti path is Jnana/spiritual knowledge path.
Agnivesya now tells a story. Suruchi is an Apsara/celestial dancer wandering in the Himalayas. She saw and stopped a celestial messenger and asked him where he was going. He said that he was going back to Indraloka/heaven. He had been sent by Indra on a mission to the earth to bring to heaven on his chariot, Arishtanemi, who had gained the merit to go to heaven. Arishtanemi questioned the messenger on the merits and demerits of life in heaven, when he received the invitation. Upon hearing his answers, Arishtanemi concluded that heaven is not going to grant him liberation and decided that heaven was not worth visiting. He refused to travel on the chariot with the divine messenger. When the messenger conveyed this news to Indra, he was told to go back, pick up Arishtanemi and drop him off at the hermitage of Sage Valmiki with instructions to the Sage to give spiritual initiation and guidance to Arishtanemi.
At this time it was mentioned that this same Sage Valmiki had earlier imparted spiritual wisdom to Rama. The question was then asked: Who is Rama?
The story of Rama was told.
Once upon a time, Rama suffered for a brief period of time a spell of spiritual ignorance. How could Rama who was Paramatma Himself suffer from ignorance? The story about the curse suffered by Vishnu was then narrated.
We will continue the story tomorrow.
Repeated listening is always required and beneficial in Vedanta.
There should not be any clapping after a Vedanta discourse. Please do not applaud.
Jaya Guru Datta
Sri Guru Datta