AvadhootaDatta Peetham

Discourse on Yoga Vasishtha
Day 175, October 30 2015

Sri Sadgurubhyo namaha
Om Santissantissantissantihi

Yesterday we discussed the topic of Sachchaastra Niroopana. Today, we are in the ninth sarga called Paramakaarana Niroopana. He speaks of how we can acquire perfect Jnana and experience the bliss of Self. He questions himself and then gives the answer.

He, who is always thinking of, speaking of, and teaching of Brahman will have the darshan of Brahman. He will be filled with bliss. He seeks nothing else. He is happy with himself. That state of existence comes from Brahma Jnana. Bhagavad Gita has a similar verse as this.

The one and only method for obtaining Brahma Jnana is to continuously be listening, pondering over, and absorbing the knowledge. Those who do so become Jeevanmuktas. Ordinary persons may get Liberation after they leave the body. But some experience it while they are still living. They are called Jeevanmuktas. In the earlier Prakaranas also, this topic has been introduced and briefly described.

Sri Rama asked for an explanation of the different attributes of Jeevanmuktas and Videhamuktas. Mukta is one who is liberated. Videha means after leaving the body. Jeevan means while still living.

Vaidehi is the name of Mother Sita. Janaka is a name used for several persons; one who had a discussion with Yajnavalkya, one who received instruction from Sage Ashtaavakra, Sita’s father, and many others born in that lineage, who all treated the subjects of the kingdom as their own children, are all called Janaka. They not only ruled the kingdom but also taught spiritual wisdom. It is a title. Videha is the name of the kingdom. The kings are also called Videha Janakas. While living, they give up the desires of the body. They are free from likes and dislikes. A flower when it fades, naturally drops. We must wait for the body to drop off by itself. Forced rejection of the body is unacceptable. A Jeevanmukta is the person who remains as a Jeevanmukta, a living liberated one until the body drops off. Then he becomes a Videhamukta.

First, the nature of a Jeevanmukta is described by Vasishtha.

The description of a Sthithaprajna given in the Bhagavad Gita also fits the description given here. The term Jeevanmukta is not mentioned much in the Bhagavad Gita. A Jeevanmukta behaves as per the dictates of the scriptures. He never goes against the rules prescribed in the Sastras. He takes things as they come. He does not manipulate situations. His mind remains unperturbed. Just as space appears void, the world also is only made of the substance of Paramatma, is the perspective of a Jeevanmukta. He remains as one who is asleep, while he is awake, and behaves as if he were awake, while asleep. Even the dream state he transcends. Jeevanmukta transcends all the three stages. Atma sthiti or Tureeya, or Nirvikalpa state, or Dhyana stage is the state that is beyond the normal three states of being, which is the state in which a Jeevanmukta remains. But he is still engaged in worldly activities. In joy and sorrow, in pleasure and pain, his face also does not show a difference. Yogi balances his mind by the power of yoga. But a Jeevanmukta does it effortlessly. He need not deliberately control his reactions. He is just not affected by any external changes. That is his natural state. That is why it is stated that Jnana is even higher than Yoga. Through Yoga, one should acquire Jnana which is the highest goal.

Nahi Jnanena sadrsam, it has been stated. Nothing is greater or even comes equal to Jnana. A Jeevanmukta remains the same in joy and sorrow.

When it is night for others, it is daylight for him and vice versa. Yaa nisaa sarvabhootaanaam, says the Bhagavad Gita.

He is not like an owl, as some people ridicule out of ignorance. They frivolously ask: Does he see in the dark? Is he blind during the day? No.

Whenever others are drowned in ignorance, he is awake in Knowledge. When others are immersed in non-truth, considering the world to be true, he is in Truth, knowing that the world experience is all only dream-like.

*** is invisible. Therefore, people think that He does not exist. They behave accordingly. People see things during the wakeful state. All the sense organs feed the mind with their perceptions. The mind creates dreams out of that fund of information.

A Jeevanmukta lives amidst everyone else. He does not isolate himself. Swamiji is a direct example of one who lives amidst us but is over and beyond all worldly emotions. He appears normal and behaves normally, like everyone else. By observing Swamiji, we can understand and grasp about the state of a Jeevanmukta. He also behaves as if he also has likes and dislikes, and fear. He does not behave unnaturally, but his reactions to those feelings are different from those of ordinary persons. He remains in his natural state of being. He has no ego. Ego does not affect his intellect or his actions. Whether he is active or inactive, he remains the same. He is free from ignorance. His mind is merged in the soul. He is fully aware that the world is unreal.

In the Lalita Sahasranama we hear the description: Unmesha nimishotpanna vipanna bhuvanaavalihi. The Jeevanmukta’s state is described here. When he closes his eyes, it is like Pralaya/Dissolution. When he opens his eyes, it is like Creation. Such a perception he has. When he opens his eyes and sees Creation, he knows that he is then distanced from Jnana and is seeing the illusory world. When immersed in Self, then, he is in the true state of his Awareness. There he sees Paramatma, who is the cause for the existence of all the three worlds.

We do not get any sense of fear when we see a Jeevanmukta. Also, a Jeevanmukta fears no one. Even the most frightful situation does not affect him. He feels no joy or sorrow. He has the complete knowledge that this illusory world is unreal.

Laya Yoga occurs in the Ashtavakra Gita in four verses. It was taught to King Janaka. You bring all the luggage of all acquired information into the one box called Mind. That Mind you merge into the soul.

A Jeevanmukta merges the world into his sense organs, those he dissolves into his mind, and the mind is then merged into his inner Self. This is the Yoga Krama. He sees himself in all things. He sees the Self in all. In ten verses Vasishtha explains his condition. Later he explains about Videhamukta.

We are in the ninth sarga called Paramakaarana Varnanam. Paramakaarana is Paramatma. We see a cause for every substance. Mango juice, we say. Mango is the source of this juice. For us to feel pleasure, we have to find causes. It is good. But some causes or sources are unknown and cannot be found. The source of a river or a rishi are not to be sought. One cannot see the original bubble that is the birthplace of a river. It is incredible. From that slight bubble, it slowly grows into a mighty river. If you go to the background information of Sage Viswamitra, it will be quite surprising. It is best not to explore too deep. In general, one likes to go to the source of things.

Sachchidananda is indescribable and without attributes. But it is inevitable in worldly parlance, to give some description.

Tacchitta

A similar verse is seen in the Bhagavad Gita. It begins with machchitta ..

Sri Krishna Parmatma keeps referring to himself as ‘I’. It must be understood that he is only referring to Paramatma, and not to the individual in the form of Sri Krishna, the son of Devaki and Vasudeva, wielding the conch and the disc.

When Sadguru gives Upadesa also, sometimes he refers to himself as the Paramatma. At the end of the Datta Darsanam movie, Swamiji has included in Dattatreya’s words: I am Truth. I am eternal, and so on. Dattatreya is not singing in arrogance when he declares that He alone is Truth. Lord Krishna also says: Hold onto me alone, in the Bhagavad Gita. They identify with Paramatma. They are actually saying: Discover your own true Self and merge in it, remain in it.

How do we obtain that complete experience of Self?

How to gain total success in any activity? Even if it is in a business venture, a family problem, or in an academic field, what is required is total commitment and a 24/7 immersion in that specific thought process alone. Those who wish to gain Self-realization, must also be fully immersed in thoughts of Paramatma. It can be done by following the path of Bhakti/devotion. Slowly, it can lead to Jnana, and Vairagya/dispassion. Like Prahlada or Dhruva, one must be fully absorbed in the pursuit of the goal. Others may consider you as crazy. But what matters is what you desire. You must be clear in your purpose. Do not be concerned about what others think. Be totally drowned in your pursuit. Even in your every breath, you must do Ajapa Japa. A driving desire should be there.

When two devotees come to the ashram, they should exchange their knowledge and experiences. That is true devotion. Anecdote following another anecdote, very happily they narrate. Anytime anyone asks to know about Sadguru, one must take the time and explain about Sadguru. Brahman should be spoken about ever, immersed in bliss.

Tesham

The main intent is: the mind must be absorbed in Him. Always only be thinking of Him. Speak only of Him. The life force, mind, intellect, and the sense organs must all be involved in the Supreme Soul. That is Atmaarpana or Atma Nivedana. Offer everything that is yours to Him; your mental, sensory, physical, and intellectual activities, all should be offered to Him. Dedicate your life to His service. You cannot remove your soul and give it to Him. Cutting off your head and placing it at His feet is sinful. That is not what is meant is here.

Pursue only Jnana through constant listening, study, and pondering. Someone is totally dedicated means that is all that matters to him is what he has chosen to pursue. Some are dedicated to Dharma. Some are dedicated towards the acquisition of Atma Jnana. Whatever they see, do, or observe, they relate it to the Brahman. They will certainly obtain Atma Jnana even while living. There is no need for them to leave off the body. You wish to eat when you are hungry. Not after you are dead. You wish to enjoy total bliss while still living in the body. Once the body leaves, they do not wish to live in any other body thereafter. Some persons leave the household to renounce everything and go away. It is called Kshetra Sanyasa. They do not wish to ever return. They wish to leave the condition of being limited. They wish to go beyond limitations.

Mahatmas remain blissful for years on end. They do not seek or miss the enjoyments of the body. Their presence in the body does not trouble them. They dedicate the body to the service of others and are happy to do so. Swamiji says: It is only for your sake that I remain in this body. Great souls do it for the benefit of others, and not for their love of the body. Unless Jeevanmuktas show us by their example, we will not have a model to follow.
Therefore, for our sake, they remain in their physical bodies to instruct and guide us towards Liberation. They have no attachment or liking for the body.

Ordinary persons go from one lifetime to another, slowly increasing their Self-knowledge. Eventually, they may attain Liberation.

Suka Avadhoota, King Janaka, Sri Rama, Sri Krishna, and others experienced the bliss of Atma Jnana while wearing a body, even though their vocations and lifestyles were different. While alive, they were in the state of eternal bliss.

In the earlier Prakaranas also these descriptions were given. Sri Rama wanted a further explanation and so Guru is elaborating the topic here.

Brahman

Sri Rama is asking once again: O Brahma/O divine Guru, I also wish to open the eyes of my intellect and observe with a purified vision. I wish to have my vision sanctified by the authority of the scriptures.

The intellect is not the mass of flesh as a brain with nerves intertwined in it. Here the intellect is the thinking capacity that has been purified by the teaching of the Sastras and is sharp enough to grasp the subtle aspects of True Knowledge.

Vasishtha first explained about Jeevanmukta. Then he proceeded to explain about Videhamukta. In seven verses he explains.

yadaasthitam

How do we recognize a Jeevanmukta?

He is engaged in worldly activities concerning spirituality, but strictly based on scriptural tenets. Going against the scriptures would be harmful to the world. One who behaves in a manner that is not acceptable according to the scriptures is not a true Jeevanmukta.

Once, Suka Avadhoota was ridiculed: You claim to be a Jeevanmukta. Why do you wear a *** cloth? Why do you not go about ***? Suka Avadhoota replied: If I behave in a manner that is against scriptural tenets, the world will follow my example. It is harmful to the world. I should not do it.

In some beaches you see people going around ***. It is not right. People argue: We were born ***. Why can we not remain like that?

But we have not remained as infants. We have grown up. Therefore, we cannot behave like infants. It creates trouble in the world. One must set a good example to the world. A Jeevanmukta will always behave in an acceptable manner. He also experiences the world as all others do. Although he is aware of the existence of the world, he has dissolved it in his mind, knowing it to be unreal. Then, how does he engage in worldly activities? He is not bound by the world or its attachments.

If there is oil spilt on the ground, one who knows how to walk on it, will manage to walk on it some distance safely, and will even set a record. But the rest of us will slip and fall if we set foot on it. Practice makes the difference. In Mysore, they do a trick. They apply oil to a pillar and those who know how and have practiced the skill, effortlessly climb up as if they are climbing a tree. Normal people cannot get a grip at all.

By Jnana Sadhana, a Jeevanmukta is able to maneuver his way in the world without getting affected by it. He knows about the true nature of space and the sky, whereas the rest of us say the sky is blue, because it appears so to us.

Bodhaika

All of Sadguru’s qualities are described here. He is a true Jeevanmukta. Even while he is engaged in all activities, he is immersed in the awareness of Jnana.

One who is asleep, shows no movement. A Jeevanmukta acts. But it is as if he is asleep. This is a difficult topic to understand. So for now, just listen. Only when personally experienced, this will be understood. Till then, remain patient.

One may be involved in numerous activities and may mingle with all types of people. Some give joy, some give pain. But Swamiji interacts with everyone but remains unaffected.

Nodeti

A Jeevanmukta is expressionless in any country, in any time frame, in any situation. He remains the same. Whatever comes his way, he remains unchanged.

Yojagrati

A Jeevanmukta is he, who is in deep sleep and yet is fully awake. The physical body and the sense organs may sleep. But the Jeevanmukta is alert.

You should try this exercise. You say: I have slept. If you have slept, then how do know that you have slept? Who is awake then that observed that you had slept? Who is doing this thought process while in the sleep state? The body is lying down. If the body, mind, and the intellect are all resting, then who is it that is engaged in thought and this internal questioning? I am lying down, you say. Is the ‘I’ in a sitting, or lying down posture? If it is lying down, do you feel the movement of the ‘I’ as it keeps thinking these thoughts? How come the ‘I’ remains the same, whether your body is sitting, lying down, is awake or asleep? Ponder over this and go inward layer by layer. You will find that it is the body that is resting. You realize that the ‘I’ requires no rest. That is the truth. If the ‘I’ has no tiredness and has no need for rest, that means the ‘I’ is Paramatma. Paramatma is ever conscious, even when the body, mind, and the intellect are resting.

Jagrat means staying awake while the sense organs collect all types of sensory perceptions from the world.
Jagarana is keeping vigil by staying awake. One is supposed to sit in one place all night and do japa with concentration. That is Jagarana. If one keeps moving about, doing various things, that does not count as Jagarana. It is only collecting information from the world. We do fasting on Sivaratri. The body must get tired. But you cannot go around the city all night and claim to have done Jagarana. Why is Jagarana done? The body must be kept still. The mind must be focused on one topic. Concentrate on the attributes of Lord Siva. That is Yoga to do the Sivaratri Vratam. Remain awake till midnight till the Lingodbhava Kalam. You have darshan of Sadguru as Shiva. Water is flowing over the Siva Linga in an endless unbroken flow, like Jnana. Siva and Jnana become identified with that flow of water. You see only the water. The all-pervasive nature of *** comes to be experienced.
Jagrat is a state when senses collect perceptions.

In sleep also a Jeevanmukta is awake.

Some people get angry if they are woken up and deny that they were even asleep. They like to claim that they are masters of sleep and do not succumb to it.

In sleep there is bliss. In all the three states, Paramatma gives us Jnana. The mind has no input from the sense organs during sleep.

A Jeevanmukta has no dream state because he keeps his mind still without receiving input from the world through the senses. He remains in the Tureeya avastha/state. Such a person is a Jeevanmukta. He is free from Vasanas, stored tendencies.

Ragadwesha

He is free from like, dislike, and fear.

Guru was teaching a lesson. An elephant came and the teacher ran. He explained: Elephant is a myth. My running also is a myth. Guru knows much more than a disciple. If the disciple has studied one palm leaf scripture, Guru has studied ten times as much. He cannot be argued with.

Guru does not do things against nature. He does not deliberately get stung by a snake, jump in the ocean, or enter into fire, because others are likely to imitate him. They behave as appropriate in the world. Outwardly, no difference is visible between a Jeevanmukta and an ordinary person. It is all kept hidden internally. Their consciousness and its potential are not visible to others. Their activities all occur internally. They remain pure and pristine like the sky. That is why they are called Jeevanmuktas. Their outward actions only are visible to us. We may not know or understand all their ways. They may sleep only for half an hour and remain fresh. They may also sleep for ten hours. There are many people who can manage with less sleep. The state of mind of a Jeevanmukta is very different, and that is what matters. We must try to attain that state.

Yasya

This is an important attribute of a Jeevanmukta. Four more verses describe a Jeevanmukta. We will continue tomorrow.

Today is Chaturthi. A very special day. This is Bhrigu Chaturthi. Chaturthyaam bhriguvaasare, it says. Fourth lunar day has fallen on a Friday. Pray to Ganapati.

Abhishekam will now be performed to Lord Sri Datta Venkateswara since it is Friday. It is good to have darshan.

Jaya Guru Datta
Sri Guru Datta

Om Santissantissantihi