AvadhootaDatta Peetham

Discourse on Yoga Vasishtha

Day 6, July 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

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

Sage Valmiki begins explaining to Rajarshi Arishtanemi the essence of the 2nd sarga of Yoga Vasishtha. This 2nd sarga is also called Sutra patanika varnana.

In the Foreword to any book or any piece of writing, the topic and the purpose of the work have to be explained. Similarly, at the very outset, it has been mentioned that the purpose of this work, Yoga Vasishtha is to teach the path to liberation. Not every work is meant for all audiences. University text books are not useful for a 6th grader. We should have the qualification to study and understand the contents of the book. We should know the benefit of reading the book. These have been mentioned for this work.

The 2nd sarga now begins with a dhyana sloka. A work must begin with a prayer, must continue with prayers in the middle, and must conclude with a prayer also.
Here during the course of the narration, a prayer occurs again.

divi bhūmau tathākāśē bahīrantaśca mē vibhuḥ
yō vibhātyavabhāsātmā tasmai sarvātmanē namaḥ ||

Many significant aspects of life come in threesomes, such as: childhood, youth, and old age; morning, noon, and night; wakeful state, dream state, and deep sleep; earth, sky, and cosmos.

If we understand the threesomes and apply the knowledge of their nature in our lives, we will be benefited. This verse lists the three regions, celestial region, earth, and the space in the middle. All the worlds that exist below the earth are considered as being a part of the earth. We are in space and space is within us. But here specifically space is mentioned as the bridge that joins the earth and the cosmos. God is the radiant Supreme Soul. He is effulgent everywhere as the soul of all. I offer Him prostrations. I pray that the supreme knowledge of God be granted to me. The number three is a very important number for us. Lord Dattatreya has the form of the Trinity, as Brahma, Vishnu, and Maheswara. In all the three states of wakefulness, dream, and deep sleep we should be aware of the presence of God. Gunas are also three: Satva, Rajas and Tamo Gunas. We are influenced by them all the time. God transcends the three Gunas. During childhood, youth, and old age, God exists within us and outside us. We refer to ourselves as ‘I’ in all the stages of our lives. Without the ‘I’, nothing exists in this world. If in the absence of the ‘I’, should anything exist, it is of no value to us and hence, its existence is immaterial to us. Therefore, since its existence has no significance, Sastra says that unless the ‘I’ is there, nothing exists. It requires some deep thought to grasp this idea.

It is a fallacy to argue: It is there and that is why you are seeing it. Truth is: Because you exist, you are seeing it.

Why is Sadguru not seen as Sadguru by everyone? Why is it we are able to see Sadguru as Sadguru? It is because Paramatma has blessed us with the qualification to recognize him as our Sadguru. Others are not blessed with the knowledge that we have been blessed with.

Why do we pray thus? Why do we need to offer prostrations? What do we gain by it? Self-awakening is the highest knowledge that will totally dispel sorrow without leaving even a trace of grief.

We always get drowned in sorrow. We do not take the time to objectively analyze the reason for the sorrow or the pros and cons of a situation. We build a mountain of sorrows for ourselves and we sit on top of it. To prevent this from happening we need to attain Self-knowledge. We must remember that God appears to us in different forms. But He is not made of different substances. That He appears in varied forms is an illusion. He is changeless. He is of the nature and form of radiance as knowledge and consciousness.

If that is so, then why do we see so many different forms of deities? It is because we have not yet risen to the level of seeing the oneness of God. We have to understand that every single drop of water that rises as a wave in the ocean is nothing but the ocean itself. We have no doubt in that. When there is a large fire, we do understand that every spark that flies out from it is also fire. The tiny spark may not have the same power as the large fire, but it is still fire. We accept that. The spark also gives heat and light.

We have become habituated into thinking that we are small and weak. We have to understand that we are not small. We are of the same substance as God. We are the same as the Supreme Soul/Paramatma. When that realization becomes established in us firmly, we will not see anything else in this world except Paramatma. For that reason, we begin with the affirmation that the soul that resides within me is none other than the Paramatma. That being the case, since the Supreme Soul is all-pervasive, it is not possible for anything other than Paramatma to exist outside of me. To experience this personally is enlightenment.

In the dhyana sloka, God is addressed as Sarvatma/soul of all.

We consider living beings as mere creatures or mere humans having a soul. Then what about inert objects? It is wrong to think of anything in existence as not having the presence of God because we have stated that God is all-pervasive. Hence, God is also in all the objects in existence. We are also objects. It is just that we are mobile and have the thinking capacity.

There is great significance in this one dhyana sloka, the invocatory verse. We have to keep applying our knowledge that we have gained to all the threesomes in life until the subject is thoroughly understood. There are many very subtle points to consider, learn, and remember here in this highly philosophical text. Those of you, who tend to become impatient that the story is not proceeding fast enough, are requested to stay away from these lectures. This subject matter is most important and it takes time to explain and it takes time to grasp. It cannot be rushed through. Children are attracted to stories. Because we are also like children, stories are introduced into this text. But here, the story is not of main interest. If you want story, then read the Ramayana. There the story moves at a rapid pace. But not here. Here the main topic is spiritual truth. It is the main course. It is the curd rice. It is the sweet pudding. The story is like the pickle that goes with it as a side relish. The pickle does not become the main meal except for the foolish. Out of compassion, Sage Valmiki has added the story line to this work, to maintain the interest of the readers.

The Veda declares that there is nothing that exists other than the Soul. You are seeing the world because you are in it, as a part of it, as a part of the Supreme Soul. You perceive it only because you are a part of it. Those who claim that because something is seen, that it exists, are ignorant. The reason is that even the blind are able to see things in their minds. What does it mean? They are either visualizing the object or they are identifying themselves with the object. That is why they are experiencing the object. This is a very important aspect of truth that even the scientists acknowledge. The blind see through their sense of touch. Is that the same as seeing? Others may explain it in a different manner; that is all. The eye doctors and surgeons may have their own way of explaining this science. If we give it serious thought, we will begin to understand it ourselves.

Because we exist, we are seeing the object. We are not seeing the object because the object exists. To argue that even in our absence (if we are non-existent) the object still exists is a matter of delusion. Those who speak like that are uninformed. We are important. That we are the soul is important. Without the soul’s existence, nothing in creation will be perceived.

To one who is grieving, even a pleasant object will not appeal. Why? Because he does not find any pleasure in it. Hence, the soul is important. Where does this soul exist? The three planes of existence as mentioned above cover everything that we can imagine and this soul is pervading all three of them. Even this is limited. If we can first comprehend this, then, later we will understand that Soul cannot be confined, bound, or measured in any manner.

Sit down and visualize. You can visualize many lands and dimensions. It is not necessary to see them on a cinema screen. If we think of a place, then mentally we are there. It is because our soul has the capacity to be everywhere. That is why we are able to mentally travel to faraway places. We need to sit down and contemplate. We need to ponder over it at length. Then we will experience the truth of this statement. This has to become each one’s individual experience. When this experience occurs, you will feel your inner strength increasing. You will realize that you are one with Paramatma. This is the essential meaning of this dhyana sloka.

I know that all that I have spoken about thus far has not really been understood by any of you. It was all nice to listen to. But you have not understood it. Think about it. For an instant you felt convinced that what I have explained to you about Sarvatma made sense. But the next instant, you fell to the ground again. You descended to the level of the body again. Suppose an organ has been removed from your body, then you are no longer there in that organ. Suppose a limb became numb. Your awareness is not there in that part of the body. Similarly, as you listen, you feel like it is being grasped and understood, but in an instant, it is also being forgotten.

That all-pervasive Supreme Soul was explained here in this one verse. The essence of this entire work of 32,000 verses was condensed into this one sloka. How great Sage Valmiki is for his capacity for doing that. If that Supreme Soul who is all-pervasive, is inside us and outside us, is personally experienced, then there is no grief, there is no bondage, and there is no misery. This is the content of this book.

Most philosophical books begin with the word: Atha -

The eligibility for being a disciple for learning spiritual knowledge is now described. The list of qualifications is generally pretty long: service to guru, practice of celibacy, competence in the study of scriptures, humility, willingness to learn, strict discipline, and so forth. Even those with all the above qualifications, still find it difficult to retain the awareness of God in His true aspect. This may sound discouraging.

If one claims that their six month old baby is highly precocious, will anyone admit the child in a University? No. The child should at least be able to walk or recognize a pen and paper. We are loaded with wealth and hence, please admit our child in the MBBS course in medical school, is not a proper request if the child has not even completed middle school.

A certain qualification is required even to approach Sadguru. One should take a bath, wear clean clothes, chant some prayers and then come to Sadguru to gain some benefit by his darshan.

We are in bondage. We are not happy. We want freedom. We need to know what causes grief and how to find release. Even devotees deny the need for spiritual knowledge. They do not aspire for knowledge. They prevent others from seeking knowledge also. Such people make business deals with Sadguru. They place ten rupees in the hundi and demand a hundred rupees in return. In dire distress we pray to God or Guru for help. We cannot help but do so.

Even Sage Vasishtha felt sad to see Rama leaving for the forest. A devotee must offer prostration with devotion and know the meaning and purpose of devotion. Sadguru should not be used merely for removing worldly discomforts and to gain worldly profits. A devotee must identify himself as a part of God, as a part of Sadguru. One should have the integrity to own up to their ignorance and be willing to gain spiritual knowledge. If we recognize our own situation and our own problems and are willing to seek a solution, we are eligible to study this work. One must have the genuine interest to know the Truth.

There are many who live only to feed and give pleasure to their own bodies and the bodies of their families. They stoop to committing any sin to have their way. There are those who live only for entertainment and fun at any cost, who neglect and disrespect their parents, who insult gurus, who have no interest in morals, virtues, kindness, compassion or devotion. There are those who harm innocent persons, like the ones who recently shot down a passenger aircraft. There are those who live only for selfish indulgence and encourage others to live similar lifestyles, merely hoarding wealth, amassing property, fame, and popularity at the expense of others. Such people are not eligible for the study of Yoga Vasishtha. They are obsessed with their bodies and do not believe in the existence of the soul.

We must have spiritual knowledge. We must practice our beliefs. We must inculcate them in our near and dear. But we must do so with caution and discretion. If we keep telling our children from the very beginning when they are not ready or mature enough for this teaching, that one should eat very frugal meals and serve them such food, they will begin to eat out or at the neighbor’s home. If the children distance themselves from us, then we will not have the chance to guide them in the proper manner. We must introduce this knowledge to them gradually and they must learn more by seeing our example and learn from us out of respect and admiration. We must not force our convictions upon them in an unjust manner.

Swamiji says: I have to be concerned about holding the attention of the devotees upon my words and not upon my beard. That is why I have to make sure to maintain the appearance of my beard so that it does not attract undue attention from them. They gain more by listening to my words than by criticizing my beard. My spiritual wisdom should be kept hidden within me. If I appear in public in an inappropriate attire, the devotees will follow suit and it will cause them harm. There is no need for show.

This we have to learn from Sadguru. We should not use Vedanta as an excuse to degenerate into idleness. Those who question the value of Vedanta out of a sense of ridicule, or deny it's value, have no eligibility to learn Yoga Vasishtha.

Here, out of great compassion, Sage Valmiki explains to us clearly and simply who has the eligibility to study this great work.

1. The first qualification is simply this - You are eligible if you feel: I am bound by objects or circumstances. I feel stressed, tense, afraid, miserable, hopeless, and depressed; I need to be released from this tight situation.

Generally all employees seek to get a promotion in their jobs. But regarding our existence, we do not strive for a promotion. All those who wish for a step up to a higher level in their existence, are all eligible to read this work. Whoever is wishing for release from the bondage, not from home, family, children, the physical body, responsibilities, or the ashram, but release from sorrow, intellectually not physically, are qualified to study this book.

Mental release from bondage is important. Merely giving up the body is absolutely useless. Running away to the Himalayas, throwing the body into the fire, jumping into the ocean are not going to give you any type of release. You gain nothing by such actions. You will only incur great sin. This point has to be repeatedly stressed in the study of Vedanta. Many people go away with half knowledge, harm themselves, and then place the blame on Vedanta. They give a bad reputation to Vedanta. Those, who follow the guidance of Guru and learn Vedanta the proper way gain great benefit for themselves and will be of great benefit to society.

What happens when a surgery is performed? If the surgeon directly tries to cut open the body, the patient will run away. So a shot of anesthesia is given to numb the pain. That facilitates the performance of surgery. The pain has not gone anywhere. The pain is there but the patient is freed from the sensation of pain in the wound.

Similarly, Vedanta does not change the circumstances of the individual. The painful situations may still be there in his life. But he is unaffected by the pain. That is all. When the sensation of pain is removed, all that remains for him is only a feeling of ease and comfort. No outsider can remove your pain. By using your intellect, you can eradicate the pain. Those who have the realization that they are caught in a web and strongly wish to be free from the sorrow caused by the worldly entanglements can study this work and benefit from it. There is no distinction of gender, age, status, race, religion, or creed. This information is available to all. It is a public trust. It is accessible to all. Once spiritual awakening occurs as a result of gaining the knowledge provided herein, sorrow vanishes.

Those who are totally drowned in ignorance are not eligible to study this work. Such people speak thus:
What is the use of all this Vedanta? We have jobs, we earn a salary. We eat, we sleep, we raise families, we go for a picnic once in a while, we go out to eat in a restaurant, we are happy. If we have to, we will take a loan to enjoy life to the fullest. We are happy with our fun and entertainment. We like to drink. We like to eat out. We like to stay out late. We do not care about denying ourselves any luxuries or enjoyments. We do not need to care about who will repay the loan after we are gone. Why should we be bothered about Vedanta and all that useless stuff? So what if we keep getting reborn? We will live again and we will enjoy this fun.

Such persons who are obsessed with love for the physical body and its pleasures, who believe that they are their body and that there is nothing else worth pursuing in life except giving pleasure to the body, who lead a life of utter selfishness and self-centeredness, have no qualification to study this work. Such people see their greatest happiness in worldly fun. Such people are called atheists. Atheists are not just those who deny the existence of God. Atheists are also those who deny the existence of the soul. Those who reject the teachings of the Vedas are atheists.

Those who accept the existence of the soul have a duty to understand and experience the soul. Those who do not believe in the existence of the soul need not come here, and they need not study this work. It will not benefit them in anyway.

It may be argued that it is those who repeatedly get caught in the worldly web who really need this knowledge that is contained here. But that is not a correct argument. Until they get over their obsession with physical pleasures, they are not eligible to gain spiritual knowledge. It will be beyond their grasp. They lack the intelligence to understand this philosophy. They are not required to study this work.

Only those who have the yearning to seek the happiness of a higher level have the qualification to study this work. They will derive benefit from it. Even those who are fully enlightened are not required to study this. They have no need for this. Those who are either at the very top or at the very bottom of the spiritual scale are not the right candidates for the study of this work. It is meant for those who are in the middle category. We all belong to this group. We are aiming to rise higher and are cautious about not going downhill. Such persons are eligible for the study of Yoga Vasishtha.

All those who show an interest in Atma Jnana are eligible.

The topic has been defined as Atma/Soul. The audience has been defined as those who have a deep yearning to be released from the bondage of worldly suffering. Now the reward to be gained from this study is also stated as final liberation.

Valmiki introduces very strange stories and dreams as a part of this narration. Many times, what cannot be depicted on the stage by real actors can be shown in animated cartoons. Certain incidents and special effects can be created by technical gimmicks which cannot be shown on a stage. Such strange scenes and situations are presented by Sage Valmiki in this great work to help us to understand this tough subject matter.

He tells the stories and explains the personalities of the characters. The stories are not important. They are merely the backdrop for the lessons that are being taught.

It is not useful to mechanically read the Life History of Swamiji. We have to ponder over each incident and the human reactions that follow as a result to it. We offer worship and prostrations mechanically. We gain nothing by it. But by giving thought to what we read, we gain knowledge. Simply saying that Swamiji is great is not going to benefit us. It is only when we realize what makes him great, we can learn from his example and apply the same behaviors in our lives and improve ourselves. That is the real benefit.

We began with the premise that we are in bondage and we are in pain. We have to find a permanent solution, not a temporary fix. Right at the outset if we eliminate the very cause of grief, that is the best. That is how our elders thought.

What was our suffering while we remained as a ray from the sun? What was our suffering when we remained in the mother’s ***? We do not know those things. There is a state that is devoid of grief. Vedanta says, instead of striving to gain more and more happiness, just become happiness itself.

We should not have either love or dislike for birth. Do not wish for repeated births imagining that in future births you will find enjoyment. Do not sit here and keep finding fault with life. Merely be concerned about fulfilling the purpose of this life, since you have been born. Live in such manner that you do not get reborn.

The reason for our present grief is birth. Because we are born, we suffer. The way to permanently avoid grief is not to be born again. The reason for birth is karma. To experience the results of our actions, we are born. To avoid being born, we have to exhaust the results of all past karma and we must ensure that we do not accrue any new karma in this lifetime. If you can manage that, then, you will free yourself from bondage and grief forever.

What Sage Valmiki has said in three verses, I have taken this long to explain.

In the story of Mahabharata, while everyone was eagerly waiting for the war to commence, Sage Vyasa suddenly introduced the 700 slokas of Bhagavad Gita, full of spiritual instruction. Of course, in a work containing 100,000 verses, a pause of 700 verses is not much. But still, suddenly our interest in the story gets interrupted. Because the spiritual teaching is so brief, compared to what we have here, the Bhagavad Gita leaves us with many doubts and unanswered questions. That is why huge commentaries and explanations are required for the Gita. Vyasa was bold enough to include the Bhagavad Gita as a part of the Mahabharata story because he wanted everyone to know the secret of how to gain victory in life. He wished everyone to realize that life itself is a battleground and wanted us all to learn how to fight this war to come out victorious. He was not much concerned about losing the momentum of the story. Bhagavad Gita is called Jayam, meaning victory. Mahabharata is also called Jayam. Mahabharata took place during the Dwapara Yuga when people began leading lives on a fast track. Already corporate companies were started and things had to go at a fast pace. That is why the spiritual instruction given there was also short.

Yoga Vasishtha occurred in the Treta Yuga when people still led leisurely lives. Therefore, Sage Valmiki took his sweet time to explain the subject slowly and thoroughly in 32,000 slokas. Arjuna was none other than an incarnation of Sage Nara of Sages Nara and Narayana. Why did he require spiritual instruction? Sri Krishna used him as an excuse to give the teaching to all of us. Here also, Sri Rama is an incarnation of Sri Hari Himself.

But, for the benefit of humanity, Sage Vasishtha used him as an excuse to give this valuable teaching for mankind at large. Sage Valmiki has preserved this teaching and has placed it before us.

Our Sadgurudeva is both Sage Vasishtha and Sage Valmiki and he is placing before us this great spiritual treatise for us all to learn. We must be forever grateful to him for his immense compassion towards us for giving us this great opportunity of studying this wonderful treatise.

Now Sage Valmiki enters into the main story. We will continue tomorrow.

Om Santissantissantihi

Sri Guru Datta