AvadhootaDatta Peetham

Discourse on Yoga Vasishtha
Day 189, November 19 2015

Sri Sadgurubhyo namaha
Om Santissantissantissantihi

Kannada

Vasishtha spoke of his experience. He sees only Truth. He does not see untruth. A mirage is very convincing. We run and find that there is no flowing river there.

Parabrahma cannot be the cause or the effect for anything. Maha Pralaya has taken place. All causes of Creation have merged in Him. Nothing remains except He.

Only when one object is the cause of another, something can come into being. He cannot be the cause of Creation, since He has no cause for His own being. The world is an illusion. Only He is Truth.

This entire Creation is inert. How can Consciousness become the cause of something inert? It is not possible. Only something inert will come out of an inert object. This world is dream-like. Observe carefully.

We mistakenly think that light is the cause for shadow. But it is not the main cause. The shadow is visible when there is light. But it is the object that is the cause for the shadow of that object. Only children have the wrong notion. For anything to be, some source material has to be there. To make coffee, you need milk, coffee, or water for making decoction for black coffee.

Maha Pralaya is the name of the first story. Then Creation was mentioned. But before Maha Pralaya, Creation was touched upon.

Our own ignorance is the cause that the the world appears before us. The world seen in the dream, with things, people, and so many situations, realistic, and unrealistic, and our own experiences, is caused by the light of knowledge, the consciousness. We do not see the Consciousness, but the opposite of it. We know that what we see in the dreams is not true. Perhaps to do us all a favor, *** has given us dreams so that we can compare and realize that the world also is like a dream and nothing more concrete than that. If we get good dreams, we are happy. If we get nightmares, we do some Shanti rituals to prevent them.

We wake up from a dream. The dream world is only a make-believe world created by the mind. Water flows. Air moves. Light glows. Those are their natural attributes. Similarly, the three worlds are none but Brahma. The problem is that we do not see the world as Brahma. To help us to do that, this Science exists.

The one who experiences the dream, the seer, sees due to consciousness. We see this world and fall into a delusion.
Sri Rama asks a very significant question for which he finds no solution. He begs for a resolution. It is good to get a doubt, because that is the start of receiving a solution from Sadguru.

Some cannot clear our doubts properly. For that, we should not feel proud that we asked a very clever question. Keep seeking an answer to your question humbly, by going to more knowledgeable persons. Or, sit and think on your own. All questions certainly have answers. Sri Rama was humble in asking his question. He said that Liberation simply does not seem to be a possibility.

You spoke the truth, O Sage. But the dream world and the real world are totally different. This world is too real in its impact upon us. The dream world does not have such a strong influence upon us. Sometimes even during the dream, we half suspect that we are in a dream. Once we wake up, we know for sure that the dream was not real. Even dogs dream and move about while dreaming.

The world gives us real experiences. How do we free ourselves from those?

Triputi we have to remember. The entire world depends upon it. Mother Goddess is described as Triputi rupa. The seer, the scene, and the act of seeing is the triad. The seer and the scene are important. As long as I am there to see, the scene exists. If there is nothing to be seen, the seer cannot see anything. The two are interdependent. If one goes, the other also goes. What is the use if there is a lot to be seen, but there is no one to see it? Think of this from the spiritual point of view, not the worldly sense. It is not easy to get one of these to vanish. Suppose you have somehow managed to do so, then, the mental tendencies, which remain within you, will still tell you that everything exists. When it returns like that, as a mirror throwing a reflection, Liberation is out of the question. Therefore, to me it appears as if Liberation is something non-existent, concluded Sri Rama. But Jeevanmuktas and the Sastra and Vedas declare that Liberation is possible. Please explain to me how it is possible to achieve it.

Vasishtha said, I will tell you a long story which will clear all your doubts.

In between he will also include many teachings. Leelopakhyana also is an interesting story.

Telugu

Vasishtha spoke of his experience. In the gold bracelet, he only recognized the gold. He told Sri Rama to do likewise. See only Brahma and not the world.

The illusory flowing river turned out to be only a mirage in the desert. The world also is a mirage. Brahma alone exists and He is totally pure and flawless.

Verse

We have now gone to the beginning of Creation, which is difficult to understand. So first, we were told of the Maha Pralaya, the total dissolution of everything. Then, we can begin to imagine how this creation might have started to come about. When there is no world and everything has merged in Brahma, nothing is there. Brahma is Truth. He has no cause for His being. He is eternal. He is not a prepared substance or object. This world does not exist because there is no cause that can create it. The world does not exist now (after Maha Pralaya). What does not even exist now, cannot be said to disappear in the future. The world did not exist in the past, does not exist in the present and will not exist in the future. What exists is only Truth, Brahma. If He is one, then all this has to be He and only He. This has to be established in the mind firmly. To explain this, the three Time factors have been mentioned.

Verse

Brahma is not the cause of this world.

Why is it being mentioned so? Earlier, it was said that Brahma was the cause for everything. We are taken higher in our understanding step by step. At a certain level, one believes that He is the cause for everything. Some people might still be remaining at that stage. If Brahma becomes a cause, then He is being reduced to the worldly level.
Now, we climb one step higher. The five elements are inert. They emerged out of something inert. The ornament came out of gold. Both ornament and gold are inert. The gold came out of a mine. The mine is also inert. An inert object is the cause of another inert object. Even space has become merged in Brahma. Space is the source for the other four elements. When even space has merged, none of the other elements are left. When all inert substances have disappeared, what is left? Only consciousness is left. If something larger than space has swallowed it, it has to be a larger space. But we are talking about a situation where space does not even exist anymore.

The Upanishads tell us that space has emerged out of Paramatma. When space has gone out of existence, Brahma, who is only consciousness, and not an inert substance, He cannot be the cause of creating space, which is Jada/inert.
This is in the context of one inert object being the source material for another. As Jnana and Consciousness, whether He is the cause, is a different subject.

Sunlight is not the cause for shadow. Only children and ignorant persons will believe that. What causes a shadow? Even when there is no sunlight, shadow exists. The object is the cause for its shadow. We are under many such mistaken notions. Brahma is not the cause for the world. As per our experience in the world, only related objects can be the cause of creating something out of them. To make curds, milk is required. You cannot make curds from ghee. It is not possible. Ghee belongs to a different category of substance. Brahma and inert matter are not related. Brahma cannot turn into the world.

Consciousness does not turn into matter. Vivartam is seeing things as they are not. When the perspective is rectified, one sees things as they are.

Verse

Since there is no cause, the world, which is an effect, has no existence. It has never come into being.

If all the vessels are empty, and there are no provisions, how is it possible to cook food and feed a hundred people? You need the materials. Now we are told to imagine how impossible it is to create this world out of an empty vessel. We are taken to the source, so that our intellect will get stimulated.

If there is a cause, then the effect must resemble the cause. If Paramatma is the cause, then the world that has been shaped out of Him, also has to be Paramatma.

Then are you seeing Parabrahma? No. You are seeing love, hate, fighting, cruelty, and so many types of quarrels in the name of Dharma or for selfish possession of assets. It means we are not perceiving the world as Parabrahma.

That is where we are making a mistake. That is why individuals are misbehaving. Their sins are tormenting them.
This science, which transcends all other sciences, is the most beneficial science for society. It declares that everything is Parabrahma. If that vision one has, would he engage in any fighting or injustice? But is everyone listening to this science in this world? To question like that would also be a mistake. This is a journey undertaken by each single individual. Each must listen and understand so that his own personal journey is successful. Is this knowledge reaching everyone? That question should not arise. This is the journey of each individual. The less it is publicized, the better. If you become concerned about spreading the knowledge outside, your own inner journey will be affected. Swamiji has also released a concert CD called Inner Journey.

This journey takes one inward. But this knowledge is highly beneficial for the entire society. Why do we have then the principles of Dharma? Their purpose is to lead man through a lifestyle of non-violence, compassion, and kindness, so that he can get closer to ***. Some people misuse the teachings of religions and cause harm to others. We must pray to *** to grant good minds to such people. They should realize that there is no use in killing one another. We should pray that their mindset improves. We should also pray for the protection of all.

If there is a cause, then the effect must resemble the cause. If Parabrahma is the cause, then the world has to be also none other than Parabrahma. If that is so, since there is nothing higher than Paramatma, Sri Rama, see only Paramatma.

That is the teaching here.

But why are all these differences seen in this world?

Ajnaana

All that we see is due to ignorance. The important example is seeing a snake in the rope. Why did we see it? Out of ignorance. Due to the absence of light. But here, the light is not an outside light. Even by seeing with a flashlight, and confirming that it is a rope, still some people feel afraid that it may be a snake after all. If the light of knowledge shines within you, then your fear will go away, and you will be happy and relaxed. This Science of Spirituality fills the light of knowledge within you and helps you to see the Truth.

The reason for the wrong perception is ignorance. The light of knowledge is lacking and that is why it occurs. That is what makes you see things as they are not.

Yajjagat

The dream world glows only by the light of knowledge. It is that light that makes it appear for you. You are not unconscious, and you are not awake. You are not also in deep sleep. In that in-between state, the light of knowledge makes you see the dream world. If knowledge were totally absent, you would not be seeing the world that you see in your dream. Because you are seeing the world with an ignorant perception, the same wrong perception occurs to you within the dream also, as another unreal world.

Samvit

In the dream, your vision of the illusory world is also caused by the glow of knowledge.

Verse

At the beginning of Creation, the world that is seen inside Brahma is also caused by the light of Brahma. Instead of seeing that light alone, you are wrongly seeing the world. Practice seeing only the light.

Yadidam

Firmly believe in your mind that this entire visible Universe is only inside that Brahma and it is so eternally. Never perceive it as an entity that is separate from Brahma. This world is ever inside that Consciousness alone.

Naastameti

This world that is in Brahma is eternal and imperishable. It has no birth. Do we agree that the world is permanent? We do not. Hence, we search for what is permanent. The world neither rises nor sets.

We have to now come to a conclusion.

The world is none other than Brahma. That is the conclusion.

Believe any of these – There is no world. The entire world is Brahma. Brahma is the world.

Whichever you believe, the belief has to be exhaustive and uncompromising.

As I mentioned yesterday, if you see the pillar, and believe that Brahma is inside it, it creates a problem.
You have to see the pillar as none other than Brahma.

If you see the pillar, and believe that Brahma is inside it, that perception is nothing special.

The pillar is made of Brahma. The pillar itself is Brahma. What is inside it is also Brahma. That belief is good. Then you will see only Brahma. In a crowd, it is as if your eyes are fixed only on Sadguru. You see no one else. You came to the ashrama to see him. Why would you be concerned about other things?

You have come to this world, you have taken birth only to see Brahma. The reason you are told to see Brahma ‘everywhere’, is to make you question, does ‘everywhere’ exist or is it non-existent? There is no everywhere. If all that exists is Brahma, then what is ‘everywhere’? But we have to go step by step. Our vision is limited. We have to slowly broaden our vision.

It is like saying the entire temple is ***. We cannot neglect any part of the temple.

We had a teacher called Sadasiva Master. You might have seen him. As children we, all the Veda students, used to laugh at him. He is still living. We had the old Dattatreya temple. When he came into the building, he would not go directly to the Datta Temple. He would go around each of these four pillars here in the prayer hall. He used to do prostration to each step as he came in. He would offer prostrations anywhere and everywhere. He would even direct his feet towards the deity sometimes as he prostrated. I have seen it, and we used to think he was crazy. But later I came to realize that from a devotee if there is so much to learn, how much more there is to learn from Sadguru!
There are some people who do Namaskaram to every single object. Some do Namaskaram to the computer every time they turn it on. There is nothing wrong in doing that and it is not funny. Even as they open a box, they do Namaskaram. They do Namaskaram to the clothes they wear. Do not think that it is a waste of time. They are not mad. It is good in a way to see *** in all things. Later I realized that it was wrong to laugh at him.

If *** is everywhere, it means that *** is everything. We should offer Namaskaram to everything. Since the entire ashrama is Swamiji, offer Namaskaram to the entire ashrama. In the temple, no part of the premises should be looked down upon. Is *** only inside the idol/the Murti? No. The entire temple is ***. Then you raise the question, is *** only inside the temple? No. He is all-pervading. He is everywhere in the world. If we believe that, we will not abuse or spoil anything. We will safeguard Nature. Such a person will only use what is required for his personal use. This concept, this science is highly useful for the entire society.

Do not say Brahma is everywhere. Say, Brahma is all. Minor variation. The important thing is for us to obtain that Jnana.

Yathaa

What is water? It is fluid. What is Air? It is movement. Does air have any other attribute? What is light? It is radiance. These are all in our experience.

Brahma is all the three worlds.

Videha

We experience dreams. In a dream we see a large city. It is only a distortion of Jnana. It gradually leads us from the wakeful state to dream and then to deep sleep to give us the comfort of bliss. It is happening by the aid of jnana. The city that one sees in dream is only jnana.

Verse

In the Paramatma, the individual soul sees the three worlds. The movie screen shows us the pictures only because of the light that is projected onto it. If the light were absent, we would not see any pictures on the screen. A projector or a television set will not work if the source of light is absent inside it. Consciousness is that light of knowledge. We, who are supposed to experience the Paramatma are instead, seeing in Him the three worlds.
Sadgurus give us guidance to help us experience Paramatma.

Sri Rama now asks:

Verse

Sadgurudeva, if what you say is true, if this world is like a dream, why is the world appearing so real once we wake up from sleep? So many affairs are there, as a continuance from the previous day. A dream is a dream, whether a king has a dream or a beggar has a dream. Both dreams are unreal. But the worldly experience is solid and real. This visible world is widespread like poison. It is blocking the vision of Paramatma.

The individual who sees only the outside world is incapable of developing his inner vision. Like that, we are only engrossed with the outside, and are unable to turn our vision inward. Please teach me how to turn my vison inward.
Some wonderful doubts are expressed by Sri Rama. He asks and wonders whether Liberation is really attainable. In answer, Sage Vasishtha gives his Upadesa. This is not so easy to explain it verbally. To make it easy to grasp, I will tell you a very nice, long story.

We explain to children many things in the form of stories. Before beginning the story, first the sequence of Creation is narrated, since Maha Pralaya has already been described.

If Creation does not exist at all, why is it being described? Sastras tell us that Creation does not exist. But it is not our personal experience. To bring it to our personal experience, the sequence of Creation is explained before proceeding with the story. We will continue tomorrow.

Jaya Guru Datta
Sri Guru Datta

Om Santissantissantihi