Discourse on Yoga Vasishtha
Day 185, November 9 2015
Sri Sadgurubhyo namaha
Om Santissantissantissantihi
Kannada
Sri Rama asked how one may get the experience of Paramatma. What is His form? Rupa and Swarupa are different. Sva rupa one’s form or Su aroopa – good invisible form.
Vasishtha described the Nirvikalpa Samadhi of a yogi and explained that it is the state of Paramatma. Sri Rama asked whether ordinary people are blessed with that experience. Sage Vasishtha affirmed that everyone is able to enjoy that experience of Paramatma. It happens daily while one experiences deep sleep, when the world, the body, mind, intellect, and all experiences are forgotten and the individual goes into a state of deep relaxation and perfect peace and bliss.
When waking up from deep sleep, one declares that one had a blissful sleep. It is not an experience comparable to the experience of worldliness by the sense organs. In deep sleep we become one with bliss itself.
More of the features of the Paramatma experience are enumerated. One who transcends the threesomes, the Triputi, experiences Paramatma. Where there is no mental activity, and all is still, it is Paramatma. We worship idols that are immobile because it is the attribute of Paramatma that He has no movement. In some temples, they say that they do not even know the age of the idols of worship. At Puri Jagannath, they immerse the idol in the sea and replace with a fresh figure to indicate that God is indestructible and imperishable. Entire Nature is within His control.
We are all under the spell of Maya. But Paramatma Himself controls Maya. That is why they keep switching the wooden figure. That is the secret principle used in idol worship. But the idol that is worshiped should not be devoid of consciousness. It should be imbued with a divine consciousness. It should be free from mind, intellect, and ego.
If such a stone image is there, such as what we keep in our home altars, it is a form of Paramatma. Take a Salagrama, or a Siva Lingam for instance. Scientists have demonstrated that a Saligrama is a live organism. It has electrical energy. Other rocks do not have it. With the Saligramas of different shapes which represent the different deities, we decorate our altar and offer worship. Marble stone, called Chandra Sila is very pure. When marble idols are worshiped, abhishekam is not performed for those. Only Prokshana/sprinkling of water is offered.
Paramatma in that form does not even expect the ritual ablution because He is so pure. That is why Marble deities are consecrated. These are all symbols used in worship.
All the deities such as Vishnu, Siva, and Braham merge into Paramatma. All the supporting forms for energy get merged into Him. Our bodies are visible but the bodies of the celestial energies are invisible. Viraadrupa it is called, Hiranyagarbha, the Golden Egg which is the form of the Universe. Even that gets merged into Paramatma.
Mother Goddess also is describes as a Viraadroopa, possessing the form of the Universe itself. That form dissolves into the Paramatma. Only Consciousness remains. That is Paramatma. That is the teaching of Sage Vasishtha.
Telugu
Yesterday we learned partially the answers received by Sri Rama for his questions. Sri Rama asked, “How to experience Paramatma? You say that He is neither light nor darkness and cannot be perceived by the senses. But you say that He is everything. Please instruct me how I may experience that Paramatma.”
We see an image, or we hear about some form but this experience is incomplete. Form or Rupa here does not mean that Paramatma has a body with moving parts and has a certain measurable dimensions, weight, potential, and so on. Roopa and Svaroopa are different. It refers to the principle of Paramatma, the essential nature. It is not a visible form.
A cinema hero appears wearing makeup and a costume in the movie according to the role he plays. He does not wear the same make up or clothes in his real life. But that is not his real appearance or character in life. When he interacts with his family, he behaves in a different way. If we take the role he plays in the movies to be the real person, then we are in trouble. We will not even have a glimpse of what the person is like as a householder. This is just a worldly example that I have given. What we see visibly of Paramatma is only His made up form.
The principle of Paramatma may only be personally experienced. When people ask us why we go to the ashram, we only tell them that it is our personal experience and it cannot be directly shared with others. My work gets done, I feel peace. We can only give verbal answers to the questioners but cannot transfer our experience of Sadguru and the transformation he brings in our lives to them.
If one does not listen attentively and does not ponder deeply about the subject, it is not possible to get a personal experience. The subject here is tough and difficult to fully understand. But whatever is understood, should be contemplated upon incessantly and then gradually, a personal experience of the truth of the statements will occur. Otherwise, doubts will remain. The mind will remain restless. The entire lesson may not be grasped. Clear the doubts from Guru and meditate deeply upon the concepts which have been understood.
In answer, Sage Vasishtha explains:
Paramatma is Sarvakaarana kaaranam. He is the cause behind all other causes. So many of us from different countries and backgrounds have gathered here. Why? The reason that draws us all here is Swamiji.
After the Maha Pralaya occurs, only the Suddha Chaitanya/Pure Consciousness is left. Space is left when all the other four elements merge in it, and then it also merges in Paramatma. Then what is left? Does anyone have a direct experience of it?
Is this all just words or is there a direct experience of it by anyone?
When we go to a sacred place, people there speak about the miracles which have occurred there. Hearing that, we feel convinced. We ask to speak to those who have had a direct experience. Then we get convinced. That is why devotees must share their experiences with Sadguru with others.
Maha Yogis have experienced Paramatma. Some are born enlightened. Many have achieved enlightenment through Sadhana. If you do the required sadhana, you will also have the experience of Paramatma.
naasayitvaa
We learned about this yesterday. Nirvikalpa Samadhi is a big word mentioned in Yoga. What does the mind do? It is the reason for all feelings and experiences of the world. Life is all a game played by the mind. It creates desires and the opposite of it also. Sankalpa and Vikalpa are the terms used for and intention and the opposite of it.
Great souls do not normally use the word Sankalpa. Sankalpa is not the same as desire. It transcends desire and is used in a favorable sense. It is more like an intention, will, or a resolve with no selfish connotation attached to it. It is superior to desire.
It is not called nissankalpa Samadhi. It is called nirvikalpa Samadhi. Satya sankalpaha is where everything is left to the will of God.
Rama left to the forest to honor the word of his father and the wish of Kaikeyi to follow Dharma. He just followed the will of God. He did not approach his father on his own and express a wish to go to the forest. He never desired the crown. Now he never desired to go to the forest either. As the situations occurred, he simply went along as per destiny. That is why he is called Satya sankalpaha. Whether it was coronation or exile, he treated both equally, with no personal preference expressed.
The runaway mind is stopped and the stilled mind is merged in God in Nirvikalpa Samadhi. A yogi who does that, experiences immense peace. We must ponder over that. The mind during that Samadhi state gets cleansed and thereafter it is at peace. During Nama Smarana or Sankeertana the mind does the same. When the mind gets absorbed in God, it gets cleansed and feels peace. If you take an old candle and dip it in melted wax, the fresh coating makes it shiny and look new. We do the same thing with the mind when we dip it into Bhajan singing, prayer, or Japa. If one is able to do it all the time, it automatically becomes Nirvikalpa Samadhi. Since we cannot do it, we should at least pray for some time daily. There is nothing greater than peace of mind. The mind gets a freshness after meditation or singing bhajans.
There is no specific term to describe the experience of a yogi.
What a yogi experienced is Paramatma. Even the yogi himself cannot describe his experience. If you ask whether it is sweet as mango juice, he cannot say. It has no name and no way to describe it. It is just bliss. It is not a thing also.
For matter of communication we say the substance of Brahma, but it is not really a substance. It is only a state of being. The state of nirvikalpa Samadhi is also such. Brahman is not male, female, or neuter gender. The yogi will only tell us that the state of Nirvikalpa Samadhi is enjoyable and that you too must try to experience it.
We have to be silent while in the presence of Swamiji when he goes into Samadhi. Just witnessing him in that state is itself is highly beneficial to us. Slowly such a state will happen to us. We have witnessed Swamiji going into that during the Chandi Homa. Many people ask, what is his state? It is the state of Paramatma. If we ask Swamiji to describe his state, he also cannot tell us. Is the yogi in the body? His consciousness is not in the body. The yogi falls if while standing he goes into Samadhi. The body will fall and will suffer an injury. We have witnessed it with Swamiji. His consciousness pervades everywhere. He becomes one with Paramatma. The yogi’s state during Samadhi is Paramatma.
Initially, in one instance, Yoga Vasishtha had rejected the benefit of yoga. But that type of yoga is different. It is where a yogi enters into the minutest atomic particle and remains there. This is a different concept. Where Yoga Sastra ends, Vedanta begins. The two go as a pair.
Yoga method is more strenuous than the Jnana method. In yoga practice one has to control the sensations of the body even if reptiles and insects crawl over it. Vedanta is grasped by constant listening and contemplation.
Pranayama helps to settle the mind. It steadies the mind and brings it into focus. It makes the mind receptive to knowledge. Pranayama deals with breath. It has nothing to do with any religion. Steady deep breathing helps the mind to develop concentration. Till age eight, the mind absorbs very quickly and retains that knowledge lifelong.
From age eight, one may begin the practice of Pranayama. But retention of breath should not be done at such a young age. After age eight, schooling with Guru may begin. Sages have discovered this with insight gained through penance. To do Kumbhakam, one should wait till ages 12 or 16. Kumbhakam is holding the breath, either inside or outside. This topic is not in this book. I have mentioned this on my own.
Verse
What does the yogi do while in yoga? ‘This is seen. I am seeing. I am the one who is seeing’. This is Triputi. He transcends all these three. But remains as a witness to the disappearing of the Triputi. That is Paramatma. During deep sleep, are we aware that we are sleeping? No. only before falling asleep you have an awareness. Once one is deeply asleep, then he is merged in Paramatma. There is no awareness that he is asleep. When he wakes up he remembers everything. Memories, recognitions of friends, enemies, duties, everything comes back to the mind. What an amazing energy it is, that brings the entire cognition back to us when we wake up! Because the witness is present during the Nirvikalpa Samadhi, this happens.
The Yogi intentionally pushes away the Triputi. In deep sleep you experience the same absence of the Triputi. But in your case it happens without your intention. In deliberate awareness, a yogi does the same thing and he remains in that state by choice. The bliss enjoy in deep sleep, the yogi enjoys all the time. Sukham is a word we associate with physical comfort. He is Jnana Ocean. We are Jnana drops. Yoga itself is Jnana.
The vanishing of the Triputi is the principle or form of Paramatma.
chiter
The Jeeva Chaitanya, the individual consciousness is not there. Unless he himself wills to come out of it, he cannot be woken up. Even if he jumps into the ocean during Samadhi, his life force does not leave him. When he comes out of Samadhi, he will come back alive. This is all science. It is not unscientific. But we cannot subject a yogi in that state to scientific tests and measurements. Our lineage itself will perish if a yogi is harmed while he is in the state of Paramatma.
His body is there. But he is not aware that he possesses a body. We see the body of the sleeping person. But the sleeping person is not aware of his body. If he has awareness of his body, then he is not really asleep. If he is aware that he has a body, it means that he is awake. Or he is in a dream.
A person in a coma is the same. He feels no sensation whether he is pinched, sliced, or beaten. But Yoga is not the same as being in coma. It is a great sin to artificially leave the awareness of the body by taking drugs and alcohol. One does these expecting some comfort and solace, but absolutely no benefit is gained by such acts. It gives only a temporary experience that is harmful to health.
The Chinmatra that remains in Samadhi is Paramatma
Anga
Their body may be burning in fire but they are still not aware.
One under the effect of drugs does not feel the physical pain of burning. Once the burn penetrates deep enough to burn the bones, then he feels the pain and panics. Such souls who lose their lives like that, turn into ghosts and spirits. They wander about frantically because the soul then searches for the body that has been destroyed. Such souls suffer great trauma. They have no direction and are helpless.
For those who die in accidents and calamities, we do some rituals and the souls get released. They proceed on their journey.
Our Sastras reject and forbid the use of drugs and other substances to lose the consciousness of the body deliberately.
During Samadhi, the yogi has no sensation of the skin. The Chittam or mind becomes merged with God. That is why, the physical comfort and discomfort are not felt by them. They are unaware of heat and cold.
In the initial stages, a yogi may feel the differences in the atmosphere, but an experienced yogi feels nothing. That fully merged state is Paramatma. When the mind is dissolved in Paramatma, that state is that of Paramatma. Life force remains in the body. The Yogi, separates himself from his individual soul. He merges with the Supreme Soul. That is the Svasvaroopa state, which is one’s true state.
The hero in the movie is different from the actor who plays the role. You cannot equate truth and pretense. The world is unreal. Paramatma is real.
Su aroopam means a good formless state. This is another meaning for the word Swaroopam.
If one is told, “If you climb a ladder into space and climb miles and miles you will reach heaven,” is that possible?
How can one place a ladder in space? How can one climb while in this body? Is there anyone who has gone there, seen Heaven, and has come back? One has to investigate.
Yogis go to that elevated state and remain there also. Yogis can do that. But you may say, you and I cannot do it. Yogis remain merged in Paramatma. But how can that be experienced by us? You may ask.
Sage Vasishtha told Sri Rama:
That is not true that it is beyond common experience.
My child, you also have that experience every day. You have experienced Paramatma. God’s grace grants us the three states of wakefulness, dream, and deep sleep daily, and thus reveals to us the nature of Paramatma.
What is the state of a person during deep sleep?
O sinless Sri Rama, one transcends the state of dreams in deep sleep. Too many dreams are troublesome. People dread nightmares. Bad dreams spoil sleep. People complain about them. They wake up and do Nama Smarana/chant God’s names. They wash hands, feet and eyes and do Japa. That cancels the effect of a bad dream.
In deep sleep, the individual enters an unlimited state. He goes beyond his limitations of measurable assets and inadequacies. A depressed man also feels blissful in deep sleep. He feels comfortable and declares that he had good sleep. He had forgotten everything and was happy. He was not inert or lifeless. His body was not numb or frozen. That state of mind experienced in deep sleep is Paramatma.
One may ask, “Why not then forever remain in deep sleep and thus keep enjoying the state of Paramatma?”
We cannot do it. It is impossible. Being in deep sleep means transcending both the states of wakefulness and dream. Deep sleep is not just lying on the bed. There is not a single person in this world who can remain in deep sleep forever. Even Kumbhakarna woke up after six months of sleep. And then he had to stay awake for six months. He never felt the satisfaction of having had a good sleep. Six months of continuous sleep also does not satisfy. That is why we are told the story of Kumbhakarna.
Once sleep ends, one has to wake up as if woken by an alarm clock. It is unavoidable. The mind returns and brings one back to the wakeful state. No one needs to call the mind back. It just returns. You cannot sleep even one instant longer or lesser than how long you are destined to sleep. That is why people make a habit of waking up to an alarm clock before sunrise, at 4, 5, or 6 AM, because they do not wish to be submissive to the mind. When the mind is kept under control, the day goes better. That is why maintaining a regular sleep schedule makes the day more refreshing without any feeling of strain or exhaustion. Even if some dreams occur, they will not bother. But if one goes to sleep very late, way past midnight, dreams and disturbed sleep result. It is not possible to deliberately remain in deep sleep. Those who are in deep sleep are in Paramatma, regardless of who they may be. Some seem to do bad things all day and still enjoy good sleep. It is because deep sleep is granted to everyone by God because everyone has to merge in Paramatma.
Some realize this. Some don’t. Where is God? He is there the instant you wake up. What if you never woke up? Govinda, Jaya Guru Datta. If you woke up, or, have been woken, offer thanks. In sleep, do you know your name, address, or body? Where is it warranted that you should wake up? Once you sleep, you have no way of making yourself wake up. What if you die in sleep? Painless death is different. You are up now to continue your life. So, offer thanks. Offer prostration. To keep sleeping is impossible. It is wrong to think that if you sleep forever, you avoid committing sins. You may not commit other sins. But sleeping without control is itself a sin.
What we are told of, is common experience to whoever is living. Every creature that has a mind, experiences Paramatma each time it falls asleep. It then wakes up. Is there any better way to describe or extol the grace of God? Such is the experience of every living creature that it falls asleep and experiences Paramatma. That is the nature and form of Paramatma.
Normally one works hard, gets tired, and tries to fall asleep. He dreams, and then goes into deep sleep. Whereas, without any effort or problem, naturally a yogi experiences the bliss of deep sleep.
Maha Vishnu goes into Yoga Nidra. The day He goes into it is celebrated as Sayana Ekadasi. Then in the Kartika month on Utthana Ekadasi He wakes up. On Ksheerabdhi Dwadasi, the entire Ocean of Milk is in a festive mood.
That Maha Jeeva, Maha Vishnu goes to sleep thus. Some people object to this concept.
One prepares for sleep, saying good night, wishing good rest. For elders at home, like parents, grandparents, or guru, the light is dimmed, feet are massaged, they are tucked in, and an ambience is created that is conducive to deep sleep.
It appears like ordinary sleep. But sleep is a Maha Yoga. Although it is a common experience and happens every day, sleep is special, like Puja. It is more sacred ritual than Puja. If one accepts this, entire life gets transformed and becomes blissful. During deep sleep, what we all experience, is Paramatma. The wakeful state is not Paramatma. Deep sleep is Paramatma.
In the wakeful state, thoughts come and go. There are likes and dislikes. One loves another or blames another. There is ego. We serve with a selfish motive.
In the dream state, you experience what is unreal. But only in deep sleep you are lost to all these.
If you argue that you see the whole world as Paramatma, then you are one with Paramatma. But that does not happen. The person even while declaring so, if he gets interrupted, will get angry. That is not the experience of Paramatma. You cannot have it when you are awake. That is why deep sleep is given as an example.
Based on how the entire day was spent, deep sleep occurs. During deep sleep we experience divine consciousness, and hence, we gain immense energy. Even if one eats sparingly, if sleep is good, one remains healthy. If one eats a lot but lacks good sleep, health gets affected. This proves that sleep is more essential for good health, than food. Untimely sleep is useless. Develop the habit of sleeping at the right time.
One must forget oneself in deep sleep. The mind, intellect, memories, ego, body, sense organs, and all the world experiences are gone during deep sleep. Later they will be recollected.
That state is Paramatma.
No one will disturb if you go to sleep thinking that you are going to experience your true Self. Even the sense of ‘I’ disappears in deep sleep. Think deeply about this. It is not difficult. Just close your eyes when you lie down, and think about what I have said. There will be no agitation. No one will be talking to you. No one will know your thoughts. Then you will gradually go into the state of Paramatma. You will not be asleep. It will be like Dhyana. Proceed with this feeling, this bhavana. If you do this, you will not get any dreams or nightmares. Just keep chanting your mantra and dissolve into that state. You may sleep only for half an hour. But you will feel extremely relaxed as if you had slept for a long time. You will feel very happy and refreshed because it is a mentally and deliberately induced sleep.
It is a science, Nidra Sastra. Nidra Sukta/Stuti at the beginning of Chandi Saptashati or Durga Saptashati is chanted during Chandi Homa. It describes Maha Vishnu’s Yoga Nidra. Brahma prays to the Goddess of Sleep that Maha Vishnu should wake up and destroy the demons.
Sadguru, a Jeevanmukta is woken up with a Suprabhatam/ wake-up call to come and give Upadesa, and destroy our inner enemies.
That is the secret behind Brahma’s prayer offered on behalf of all of us. I have revealed it to you now.
Maha Vishnu was asleep. They blew conches to wake Him up. He woke up and asked, what do you want? He was asked to kill the two demons. He got up, killed them, and went back to sleep.
About Maha Vishnu, God, we tell such stories. It is important to know the hidden secret in such stories. When Maha Vishnu slept, demons emerged from His ears. Evil energies were expelled. Are there are negative energies in Him? It is not that. All that exists emerged from Him.
If we fall into deep sleep doing mantra japa or Dhyana, all our negative elements will diminish and disappear. Sleep should be a ritual. Similarly, eating should be treated as a sacred ritual. These activities should not be treated lightly.
This is our life. We should not waste it. Every single moment must be put to good use. Then life will be happy.
Thus Sage Vasishtha described the state of Paramatma. It is necessary to understand this clearly. That is why we have discussed it at length.
Sri Guru Datta