AvadhootaDatta Peetham

Discourse on Yoga Vasishtha

Day 140, June 5

Sri Sadgurubhyo namaha
Om Santissantissantihi

note translator: beginning missing in video recording posted

What is birth? We must find what birth means. You may say that everyone knows about birth. If you ask in any hospital, they will tell you what it is about. Everyone has an experience of birth, we think, in our delusion.
After we receive the body, we begin to talk about this creation. But why did we acquire this body in the first place? What is the reason for this body coming to us? Unless we go to the root of the issue, we cannot get it resolved.

If you got an injury on the left hand, you have to apply medicine to the left hand. It is useless to give treatment to the right hand. You should identify the spot where the injury occurred, the finger, the hand, the wrist, the forearm, or the elbow, and apply first aid there. Only then, the wound will heal. We are wanting the wound to heal, but for the injury that has occurred on the left hand, we are applying medicine to the right hand. It will not heal the wound.

We have to investigate the root of the problem. We have to apply the medicine where it is required. Then, the injury will be healed.

Everyone wishes that troubles and sorrows should go away, that crying should stop, happiness should be experienced. Everyone wishes for the highest bliss. Everyone has these desires. Guru Gita declares that there are three main desires. Sat is one. I should live forever. Chit is the second. I should know everything. Ananda is the third. I should be supremely blissful.

Everyone has the fear of death. They want to live forever. People want to be recognized as being fully knowledgeable. It is actually impossible to know everything. Some wish to acquire Jnana. But even if one does not manage to know it all, one wishes to remain happy always. No one wishes to be sad always. We do not know how long we will live. It is known that we will not live forever. It is known that it is impractical to know everything. But regardless, one feels that happiness, one should be able to achieve.

Why do we put in so much effort? To be rid of our sorrows and troubles. We are constantly engaged in this activity. How to get rid of sorrow? Each sorrow comes and we dispel it. Veda Purusha says, why do you toil so hard, trying to tackle each and every sorrow that comes? There is one root for all sorrows. If you remove that root of sorrow, the center point from which all sorrows emerge, sorrows will never bother you afterwards.

That root of sorrow is Janma/birth. Therefore, it is very important to learn about the emergence of life, of birth. Unless we realize how and from where birth occurs, we cannot get rid of birth. That is why this chapter tells us about emergence or birth, of individuals and creation. Before dealing with that, first it was explained to us, the state of a person who has successfully prevented rebirth, in the Mumukshu Vyavahara Prakarana, the previous chapter. First, the advertisement was given, with Vedic statements, Sadguru's words, proofs, validations, and scriptural dictates as to the experience of one who is free from birth. It explains also how such a person successfully prevents rebirth. It stated that Brahma Himself attains Brahma Jnana. How is this possible? He sees this world as a dream. He lay down. He was half asleep and He dreamed.

This is like a dream. One is not deeply asleep. But had a dream. But the dream dissolves either into deep sleep or it breaks up when one wakes up. Once a person wakes up, he realizes that what he had previously experienced, was only a dream.

The individual does not realize that this entire life is nothing but a dream. Hence, he identifies with the dream and treats it as real. He develops relationships and attachments with everything that he sees in front of him in his dream. He builds friendships and enmities. He carries on interactions. He becomes the movie screen itself and absorbs all the events of the cinema into himself. He is not seeing the movie as a spectator. He becomes the movie.
Where did this dream come from? It arose from within you. Then what is truth?

Truth is 'I' alone. That is all. All else is dream. When the individual slept, he became drowned in ignorance. Sleep is equivalent to ignorance. That being the case, the individual sees everything as in a dream and gets identified with the dream.

The enlightened one treats this entire life as a dream. Is it easy to do so? No. It is easy to say, but not easy to practice. One must listen a lot, ponder a lot over it. Then, as the individual, just as once he wakes up, brushes off the dream, brushes off this life also as a dream, with full knowledge of its being so. During the dream itself, one should realize that it is only a dream.

Dream events are seen. The seeing is real. But who is seeing the dream events? That knowledge of who the seer is, is crucial.

In the dream, if there are sorrows, it saddens. But if Sadguru appears in the dream, one feels happy. Sadguru, representing knowledge, is equal to the Vedas. If the entire world is unreal, are not the Vedas also not unreal? Is not the knowledge revealed in this dream world also unreal? Are not the Vedic statements delivered in the dream also falsehoods? How can a falsehood then validate truth? This question arises.

Because this doubt occurs, one should remember that the fact that there is one who sees, is real. The awareness of 'I' is always there, even in a dream. One describes a bad dream after waking up and expresses fear that he saw snakes and frightful things. But while one tries to comfort and remove the fear, by giving assurance to you that Sadguru and Lord Hanuman will always protect you, one need not remind you of your own existence in the dream. You have already experienced the dream as 'I'. The Vedic statements, the experience of Sadguru's vision in the dream, and Sadguru's words help to understand this.

Sadguru's presence in the dream serves as a boat that takes you across the ocean. Sadguru remains as a boatman. The Vedas and scriptures also remain, even after you have gone across. Only you get across. Once you have crossed the river or the ocean, you no longer think about the boat that has helped you to get across. You proceed on your way. Sadguru, Vedas, and God - are all of these also untrue, since they have occurred in the life-dream?

A crude answer is: Yes. But we should not negate their value. The boat has served its purpose. It has taken you across. Sadguru, Vedas, contemplation on God, all these have served the purpose of taking you across. Afterwards, if you have forgotten about the boat, it is a different matter.

As you accept the presence and the unquestionable value of the boat, to cross the river, you must accept the value of Sadguru, Pranava/Omkara, the Vedic declarations and the scriptural statements. The boat is crucial for taking you to the other shore.

The individual has already set the alarm clock to wake him from the dream. Does anyone remain in the dream state lifelong, endlessly? No. The individual sets a duration for his sleep or his dream state, and awakens on his own. The Vedic statements are authored by himself to awaken him from his sleep and from his dream at a time stipulated by him. Those words will open his eyes.

The Truth that remains is the ultimate Truth.
By this strategy, when we develop our train of thought, then,

Lokesmin sarge ..

This creation that we perceive is something very minute and at the same time, it is also beyond our imagination. It is subtler than our intellect, not more vast or gross. The more subtle it is, the more powerful it is. Subtlety is more powerful than the gross. In the mind that is most subtle, this entire cosmos is appearing. Inside the Brahmakasa, leaving that super-vast sky, this limited Akasa/sky has been created by you.

No world, no universe can stand before that most subtle entity. It is all created by you. The sky reflected in a *** is actually very small. You falsely assume that it is the vast sky itself. The air occupying a *** is very limited, and yet, it is considered wrongly by you to be the entire atmosphere. It is with such limitation that you have constructed this body of yours.

Brahmakasa is susookshma. The cosmos is super subtle.

Sri Rama, there is actually no need to answer the question posed by you earlier. Because, what is not born, does not grow, it has no beginning, it has no middle, and it has no end.
Rama, the answer to your question lies in your question itself.
Does this answer suffice? To make the above statement, will not satisfy the questioner. It does not count as a proper reply.
The actual upadesam is now given by Vasishtha. Sri Rama, to explain to you more clearly, I will further elaborate the subject.

aham taa..

Budhaa as in Budha Varam, Wednesday, also called Saraswati varam, is good for Saraswati and Ganapati. Ganapati has a large head and sharp hearing. He grants us knowledge by giving us the gift of subtle perception, just as Mother Saraswati does. That is why he wears an elephant's head and remains as Gajamukha. Ganapati Kavacham should be listened to on Wednesdays. Tuesdays are also favored by Ganapati, as mentioned in the Mudgala Purana. Budhaa is one who is very intelligent.

Rama, you are very intelligent. But since you have asked for an answer, I will give you Upadesa, with authenticity, and examples for validation.

If we only give our own experience, it does not carry weight. One's feelings are not honored if stated by themselves, without proper authenticity. The feelings may be the result of personal weakness, ill health, or troubles assailing you. Both documentation and verification are required to give a statement weight and veracity. Test the statement for its truth. Whether it is the world or the soul that are being put to test, one has to get a concept tested, as a student tests materials and reactions in a laboratory.

Subtle and gross creations occur in Creation. Always from the subtle, the gross emerges. The cause comes before even the subtle creation. First a small seed is there. Then the sapling grows. Then it grows into a huge tree. This sequence I will explain to you. The seed is the cause. The sprout is the subtle form. The tree is the gross form. I will explain to you the actual sequence of how creation comes into being.

Brahma may appear as the Universe itself. But He retains His true nature.

What existed before creation? What was I before I was born? Where was I? How was I? What is the reason for my birth? Where was this Universe before it came into being? Did the Universe take shape the way a *** comes into existence? How long did it take to create this Universe? If we think of these things, slowly, the knowledge will dawn within us. Before Creation, Jnana existed. If our intellect can go back to that, we can understand. If we have the curiosity and the yearning to learn that, then, we will begin to realize. If we have no interest in knowing, then, knowledge will not occur within us.
What existed before Creation?

Sanmaatra (Sat+matra) alone remains. Existence of the One alone, should be understood and experienced. Sat is Paramatma. Knowing that this entire Creation is Paramatma is really not knowledge. To know that THAT alone exists, is knowledge. That is very important.

Hiranyagarbha remembered the past Creation and re-created this Creation. This alone is the true entity, that existed prior to any creation, if you go back in time to the root cause.
Cause gave rise to the subtle and that to the gross creation.

Brahman assumed and applied the creation upon himself but remained as His own Self.
We experience much in a dream, like weeping and laughter, but upon awakening, we at once remember our real state. It happens in an instant. Despite going into deep sleep, and the dream state, we have not given up our true state. Same with awakening from a dream. The true nature never leaves us.

The Soul experiences all the dream events, and yet, ever remains in its pure state.
No need to awaken naturally. Even when one is woken up by another, one still remembers. Guru awakens us. We must wake up. True nature is pure and pristine. If even a trace of ignorance remains within us, even as small as an atom of ignorance remains, the individual goes back into the false dream experience and its sorrows and joys. One who dreams that he failed an exam, does not think so, after waking up, if he has in fact passed the exam. You might have wept in a dream for someone else's troubles, but you do not continue to do so, after waking up.
Please listen attentively, Sri Rama.

swapnavat ..

How did this world come into being? Why did Brahman have the intention to create all this? Why could he not remain as He was? Why did He choose to become the Creation?
He got a Jeeva Bhavana. It is like mocking.

He created this limited form from his mind and identified with his own limited imagined state. His Consciousness is unlimited. His proportions are infinite, with His body as vast as the limitless sky. Yet, His mind has created this small individual. He identified Himself with this small, tiny individual, and saw the limited world as we see our dream world.

What is then this concept of you and I?

The feeling of 'I' makes you see your body and the world outside. We refer to them as 'this', but as 'I'. But you do not see yourself. You know that you are the one seeing. You do not think that what you are seeing is also yourself. In the dream also, the same experience occurs.

What exists is Atma, Truth, Soul alone.
How can this entire worldly phenomenon be compared to just a dream?

mumukshu ..

In the Mumukshu Vyavahara prakarana, earlier we were told of the result of this internal search and the grasping of truth.
Now the Utpatti Prakarana explains the process of reaching that level.
How did One, who had no attachment, and remained as Sat, Chit, and Ananda, allow this Creation to intrude into him?

bandhoyam ..

Attachment occurs when you see something as being outside of yourself. When you see what is outside as real, you get into bondage. When you forget your true nature and identify with the small individual, you become a victim of bondage.

If you remove the outside scene, as you brush aside a dream, only He remains. In devotion, we practice concentrating only on God. When what is seen is discarded and erased, all attachments are removed. The way to do this, is to realize that this outside world was never even born. It never ever came into existence in the first place. You have imagined that this world has come into existence. But it is all only an illusion.

utpatyate ..

What did you ask, Sri Rama? You asked, who was born? Only after birth, a name is given to a person. You asked, who was I before I was born? Who is it that is born? Who is it, that grows up? Who is it, that dies?
Whoever is born, is dying. Whoever is in the cycle of birth and death, experiences heaven and ***.
What kind of an answer is this?

This above answer is given because, birth and death are an illusion. Because we assume that these things are real, and we falsely experience everything in delusion, the above answer is given.

When God alone exists, He has no birth, no growth, and no death. He is always of the experience of Sat, Chit, and Ananda. Who is He? He is you. You have not realized it. You are not even trying to realize it. That is why this teaching is taking place. This Sloka gives the complete answer. Sri Rama now understood.

This has to be understood. That is the purpose of this teaching.

Sri Rama now clearly understood. He realized that his question itself was wrong. We say, He is Omnipresent, all-pervading, Omniscient, Sarvesa, He is the Lord of All, He alone exists. But we still ask this foolish question. We have this experience in a miniscule level, and yet, we forget and ask this question.

He is inside and outside of you. He is inseparable from you. You must experience the soul within you as He. Do not look for Him outside of you. Go inward and search for Him. Realize your own Self.

Thus, Sri Rama was given an appropriate answer.

ataste ...

If that is so, then, how did this Creation come into being? If nothing has birth or growth, then why is this world appearing before us? Why are we experiencing this world? Why? Why is this all visible? Why is this all experienced?
The answer comes once again.

It may cause a bit of confusion in the beginning. Do not get worried or concerned. But slowly try to understand. Gradually it will become clear. Just as drops gather together to make an ocean, these individual upadesams will combine to make a comprehensive teaching. Keep your questions within the mind and compare with what you have heard, what you have understood, and what you have not yet understood. Do not be concerned about things that you do not yet understand. Just slowly mull it over. Identify your unanswered questions.
Unless it serves a definite purpose, this book would not exist.

This is not an outside science. This science is about ourselves. It is not difficult. Nothing is easier to know. But sincerity and concentration are required. One must not become negligent in trying to grasp the content.

Tomorrow some important things will be explained to us. We will learn them tomorrow.

Now Sri Datta Venkateswara Swami's abhishekam will take place. It is very special to witness that in Jyeshta month. During the Brahmotsavam also we performed abhishekam during the Jyeshta month. Sri Swamiji will also give us darshan there.

Jaya Guru Datta
Sri Guru Datta

Om Santissantissantihi

Compiled by Smt Hira Duvvuri