July 16, Vasishtha
Discourse on Yoga Vasishtha
Day 3, July 16
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 learned the dhyana slokas where the meaning of Sat, Chit, and Ananda were explained.
We learned how the story began.
We are not skipping any topics. Unless every detail is studied and explained, Vedanta will not be understood.
To those who have reached the peak of the Himalayan Mountain, the area around them is small. They can take it easy. To one who is still at the base camp, the area is very large. He has to cover every inch of the ground.
Even in the study of the Upanishads, often many details are skipped. The reason that some people skip some stories is that most students who reach that stage in the study of the subject already know the stories. But it is not wise to take short cuts. Some Gurus go into detail. Those who try to climb the Himalayan Mountain proceed slowly on foot and reach the dizzying heights. But the one who takes a helicopter will suffer from severe headache, indigestion, and fever once he gets to the top and will have to rest for days to recover from those conditions. His health will be ruined because he has not had the time to acclimatize to the conditions prevailing there.
There is happiness and pleasure in taking the slow, natural route. Going one step at a time has many advantages. You enjoy the scenery. You do not get exhausted. We are now climbing the Meru Mountain called Yoga Vasishtha. Therefore, we will study all the details. We study as each petal in the flower unfolds. There are innumerable petals here. Sahasra does not mean one thousand. It simply means countless.
The very last petal must open. Then the Siva Linga in the Naga Pushpa/flower will become visible. Never say that you are bored, or this is repetitive, or it is unnecessary. By repetition, the subject is grasped and remembered. Let us proceed very slowly and study the subject thoroughly. I am still studying this work. This book is a favorite book for Sadgurudeva, Sri Jayalakshmi Mata and Sri Narahari Teertha Swami.
Many people think that the 1st sarga does not have much substance. But we have to squeeze every valuable drop from it.
The man who squeezes juice from the sugarcane loads the husk into the machine a second time to get the last few drops.
We have earned with difficulty this human birth. The other creatures do not have the capacity to analyze and realize the Truth about existence. We must make proper use of this birth. Only man has the capacity to know what is true and what is untrue.
Guru accepts food for maintaining the body. Sage Vasishtha and our Sadguru also accept food for maintaining the body.
But attachment to the body should be avoided. We are not here to live for a thousand years. Troubles are a part of this illusory life. They should not be taken seriously. Make your attempts and leave the result in God’s hands.
Atha – to explain just that word, it takes several volumes. You cannot just claim that you have read Yoga Vasishtha. You must have the personal experience of what is taught here.
Sage Suteekshna gave up all attachment to his body. He had done extensive penance. Sage Suteekshna had a doubt. He expressed it to Sage Agastya reverentially. The question is not: when will I get married? Or when will we have children?
Samsaya/doubt is a very remarkable word. Doubt makes us fall asleep regarding knowledge. It awakens us into ignorance.
Guru is always ready to clear doubts. We should be ready to receive the answer.
This is the science of Liberation. Moksha is not a fashionable word. Guru has become a fashionable word these days. Liberation is not something that can be given or taken. It has to be attained within oneself through genuine effort.
What causes the attainment of Liberation? Is it Action or Knowledge? Which of these two is more important? This was Sage Suteekshna’s question. Please determine and tell me, or should the two methods be mixed?
This is a very important question.
It is like asking if attendance is more important than attaining passing grades.
In the highest stage of the attainment of Self-Realization, it is said in the scriptures that the enlightened one remains without action. That is why this doubt has arisen. It is said that no action needs to be performed at that stage. We will receive the answer from Guru. We are blessed.
In Ayurveda they prescribe two medicines sometimes that have to be taken together. The same thing is practiced in Allopathic medicine also sometimes.
Agastya reminds us of a mountain that is immovable. Such is the state of Guru who is firmly established in Truth.
Sage Agastya gives his answer:
We must understand the intent of the Guru to grasp the meaning of this statement given by Agastya.
Only when both the wings of a bird are fine, the bird can fly. If one wing is broken, the bird falls to the ground.
In the Niti Mala Sri Swamiji says: If you wish to attain liberation, wear two wings; one is chanting God’s name and the other is the company of pious souls.
Therefore, here it cannot be said that knowledge alone is important. Even when one is completely enlightened, it is said in the Bhagavad Gita that it is impossible for anyone to remain without engaging in any action at all.
There are Maharshis and Rajarshis who engage in action without any attachment to the action or its result. Their action is absolutely required. It is their duty. But they are not attached to the result of the action.
You cannot say: follow the path of karma a little bit and follow the path of knowledge a little bit. It does not work that way. Give up that wrong notion. Do not argue that knowledge will become karma and karma will merge into Jnana. Vedanta does not accept that argument.
Niravayavaha – without the existence of mind and limbs, which is the state of liberation, what action can you perform? When you are lost in deep sleep, what action do you perform? When you wake up you declare that you had slept well. That is all. ‘I slept’ is a statement we make as if it is an action that has been performed by us. But we really have not done anything. That state where no action took place is giving us bliss. That example of deep sleep Paramatma is showing us every single day. Some people sleep 24 hours a day hoping to remain blissful all day long.
Karma is different. Jnana is different.
Choose either the path of selfless action or choose the path of attaining spiritual knowledge. Understand how action will still be a part of the path of knowledge. Understand how knowledge will still be attained by following the path of selfless action.
Agastya has made his point very clear. Srotriya is one who follows the injunctions of the scriptures and performs his duty. Liberation is not attained by purely following one path, to the exclusion of the other.
It must be kept in mind as to who is receiving this guidance here and what the level of this seeker is.
It sounds a bit confusing and contradictory. But it will get cleared as we proceed with the story.
In the beginning, a student should be encouraged that the subject at hand is very easy. Then he will show interest. To begin with if you discourage him by saying that so far no one has ever succeeded in passing an exam in this subject, he will run away scared. One should first make a prospective student be willing to learn. That is why just as curd rice is appealing when it is served with a hot mango pickle, it is suggested to beginners that a little bit of that and a little bit of this is a good recipe/combination.
Man is always lazy and ambitious. Without much effort he expects to receive a great reward.
In trying to explain the chapter in the Bhagavad Gita about Kshetra Kshetrajna Vibhaga Yoga, Sri Sankara Bhagavatpada has written a voluminous commentary. He gives logical answers to every doubt that arises.
There is a story regarding this subject, said Agastya. After listening to it, you may choose to do as you please.
Karunya was a very astute student who successfully completed his education and returned home with all certificates. The father thought that he would be a responsible adult and will earn wealth and fame.
But the boy remained absolutely idle and inert. He showed no initiative to do anything. He had no interest in anything. This troubled and puzzled his father Agnivesya. He asked the son what had come over him.
Whatever Guru speaks is always flawless. Guru treats disciples as if they are his own children. In the olden days one Guru would have over 10,000 disciples, a veritable university. Guru bears the expense of their boarding and lodging. Such a guru was called Kulapati. Whether they earned the means to support this many students by the power of their own penance or whether they received support from the king is not known.
Dronacharya favored Arjuna, his disciple, over his own son Aswatthama. That is because Arjuna was a star pupil.
Guru’s words are always beneficial. They have to be received and accepted.
Agnivesya asked: How does your life get fulfilled if you simply remain idle? Has your Guru instructed you to be like this?
Karunya, the son answered: I have studied thoroughly under my guru. But since my return I am troubled with a serious conflict in my mind. As long as there is life in the body, one has to perform stipulated duties. This is the requirement for those who follow the path of Pravrtti/life in the world. This is stated by the scriptures.
Sandhya Vandanam etc. are to be done without fail.
Another view is also presented in the scriptures: Liberation is not attained by earning wealth. By leading others in the right path also liberation is not attained. Only by sacrifice one attains liberation. This is the Nivrtti/withdrawal from the worldly activities path.
I am faced with these contradictory teachings. I am confused. Therefore, I have decided to remain without doing anything. Therefore I have sacrificed action.
What the Bhagavad Gita urges the seeker to do, is to perform actions but sacrifice the expectation of the results of those actions.
Karmanyevaadhikaaraste … says the Bhagavad Gita.
God has given us this freedom to choose.
I will tell you a story that will answer your question. After that, do as you please, said Agnivesya.
Was this question not cleared by the Guru? Or perhaps, it was explained, but this student has not paid proper attention and hence, failed to grasp the meaning.
If the Bhagavad Gita has been studied thoroughly and still the heart is only drawn towards the performance of actions, then such a person will attain salvation by becoming a Karma Yogi. Regardless of what the Guru’s teaching may be, some people cannot come out of the path of Jnana/studying spiritual wisdom. Such a person will attain liberation only by following the path of Knowledge. One has to follow one path or the other. But one cannot mix the two.
Agnivesya Maharshi replied to the response given by his son Karunya: In this regard, I will tell you a story. (said Agastya).
This sequence of stories should be remembered. This is the lineage of gurus.
You must listen attentively and grasp the message contained in it.
Like an Avadhani, who has to grasp and remember many details simultaneously, you have to understand all the aspects of this story.
Why do we remember our name? Out of selfishness. We have to teach the students that this information will be very useful for them. Only then they will listen. Whatever information is stored in the memory should be frequently refreshed so that it is not forgotten.
I will not force you to do anything. God has given us great freedom. Use your discretion to follow either the desirable path or the undesirable path. First listen carefully, my son. Concentrate, said Agnivesya to his son.
When something is being spoken, some animals which may be around may listen. But will they understand the meaning?
Son, grasp the essence thoroughly. Follow the proper sequence. Then, do as you wish.
Agnivesya now tells a story:
Suruchi is an Apsara/celestial dancer wandering in the Himalayas. She saw an aircraft flying up above in the sky. There was a celestial messenger traveling in it. She stopped him and asked him where he was going. He said that he had dropped off Sage Arishtanemi at Sage Valmiki’ ashram and was returning to heaven to convey to Indra the news that he had completed his mission.
Suruchi then asked the messenger to tell her in detail the mission that the messenger was engaged in, and the details about Arishtanemi.
The messenger told her the story:
He had been sent by Indra on a mission to the earth to bring to heaven on his chariot, Sage Arishtanemi, a Rajarshi. This king, who had done severe penance, who had gained immense merit that made him eligible to go to heaven by performing his duty very diligently and conducting all his actions as per Dharma, had relinquished the throne to his sons. He engaged in intense penance without any desire, for several thousands of years (perhaps a few years in our time scale) in a jungle, following the rules of the Vanaprastha ashrama.
Devendra (Indra) has the responsibility of testing the authenticity of rishis who perform such severe penance. Therefore, he sent me to examine Arishtanemi’s intentions and qualifications. As a part of my testing, as per the instructions given to me by Indra, I tried to tempt Arishtanemi to go to heaven with me by describing to him the glorious enjoyments that awaited him there.
Here, it must be mentioned that many of those who perform great rituals and sacrifices on earth, do so with the desire to go to heaven to enjoy all the heavenly pleasures.
I went and I described to Arishtanemi the pleasures of heaven, conveying to him the invitation extended to him by Indra to along with me.
Arishtanemi questioned me on the merits and demerits of life in heaven, when he received this invitation.
Based upon your answers I will decide upon the future course of action, said Arishtanemi.
Some people are very fickle-minded, like a cow that keeps wandering away looking for greener pastures, when the pasture that it is on, is absolutely fine. It can never make up its mind to eat what is available. At the end of the day, it remains hungry, as a result of refusing to eat whatever was available.
Once you get on Swamiji’s aircraft, you must have the firm conviction that Guru will take you to your destination safely. You should not waver, entertain doubts, and keep switching gurus.
After hearing my 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 me.
Here we learn why it is important to give up the desire for heavenly pleasures. Eeshanatraya/desire of three types is an important topic in Vedanta. We must understand this concept.
We are still only in the middle of the 1st sarga. It takes time to cover each topic thoroughly. But it is time well spent because we have to climb the mountain one step at a time. Then when we look back, we will know the path that we took to reach the heights.
Except Brahman/Supreme Soul, everything else contains flaws including heavenly pleasures. Brahman is flawless. He is pure. There is a taste. You will enjoy and relish the taste when you finally experience it.
Brahman is neither good nor bad. How to understand this? You will begin to realize it gradually.
Jaya Guru Datta
Om Santissantissantihi
Sri Guru Datta