Discourse on Yoga Vasishtha
Day 94, February 6
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
Please lead me from untruth to Truth, from darkness to light, from death to immortality. May there be peace.
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
Om santissantissantihi
Yesterday we heard how Sage Vasishtha praised the dispassion acquired by Sri Rama. His dispassion emerged from within his heart all on its own, without any outside stimulus. This is Satvika Vairagya which is extremely rare.
Rajasa Vairagya is less rare but even that is very difficult to achieve. Rajo Guna also helps in getting Vairagya sometimes. It is this Rajo Guna that lies between Satva Guna and Tamo Guna and promotes one or the other. It is like a bridge between the two or the middle pendant. Kings have predominantly Rajo Guna. Rajarshis are those great souls like King Janaka, who have attained their dispassion from Rajo Guna.
Vairagya dispels all fears. It gives good health and promotes spiritual progress. Vasishtha says that the type of dispassion enjoyed by Sri Rama is indeed highly meritorious. Rama had not witnessed any disaster which could have caused in Him this sense of disinterest. Rama was at an age and situation where He could fully immerse Himself in the enjoyment of all royal pleasures befitting His youthfulness. Yet, with all pleasures at His fingertips, He is ready to reject them all to embrace dispassion. This has highly impressed Sage Vasishtha.
Vasishtha praises this type of dispassion that only accrues due to the merit stored from previous lifetimes. Without any apparent cause this has come to Rama.
Prakasa and vimarsa are two perspectives for seeing Mother Goddess. A seeker who sees the real versus the unreal, can comprehend the form of Mother Goddess through spiritual knowledge. This process is explained in the scriptures which deal with the worship of Shakti. Those who use their own intellect to analyze the real and the unreal also achieve the experience of the Almighty.
Knowing that this Creation is nothing but an illusion, he, who has no desire for anything of this world but has his eyes set on God alone, will attain this type of dispassion. He, who has this dispassion, even if initially obstacles are faced by him, will find that soon they all vanish and he gets cleansed completely both inside and outside of all contamination.
Those who meditate upon Lord Pundareekaksha and sprinkle water for self purification, experience this inner and outer cleansing. Lotus-eyed one is He, who has an eye of wisdom. He sees everything through a clear perception. Saint Tulasidas says to himself that he, who keeps the lamp called Rama on his tongue, will be radiant inside and will see radiance everywhere outside also. Similarly, he who sees the world with the eye of wisdom will see everything as absolutely pure.
Normally one develops dispassion when one loses a loved one or a loved object, or when one becomes seriously ill or faces troubles that cannot be easily overcome. This is a common experience. But the dispassion that is now being experienced by Sri Rama, is not caused by any external circumstance. It is pure and has sprung from within His heart, which makes Him a perfectly eligible disciple to receive spiritual initiation from Guru. Vasishtha feels elated that he has found a disciple who is extremely worthy. Guru always feels fortunate to find a deserving disciple.
One notices that Swamiji comforts and consoles devotees who come to the ashram in deep sorrow having faced a great misfortune, or having lost a loved one. When Swamiji does that, many Datta devotees are seen turning around to begin consoling Swamiji instead, reassuring Guru that they are fine and there is nothing to worry, and Guru should not be feeling any sadness on their behalf. They begin to console Swamiji and give Him words of courage. Swamiji says that He feels pride welling up in His heart when He sees devotees and disciples who do that. Why does He feel like that? Guru feels pleased that the disciples have realized that the worldly misfortunes are not to be taken seriously. Troubles are common to everyone. Sadguru feels happy that His disciples have absorbed at least some of His teachings about dispassion. He feels proud of disciples who have performed sadhana to improve their understanding of spiritual truths.
Vasishtha loves equally King Dasaratha, Lakshmana, and all the citizens of the kingdom of Ayodhya. He wishes everyone well. But right now he is extremely happy to see the true dispassion expressed by Rama.
Sri Rama, You are approaching me for the removal of Your ignorance. It is my job to do so. Even for those who do not ask me specifically for spiritual knowledge, I still stimulate an interest in their minds to seek Truth and make them do sadhana and eventually will lead them towards Truth. This is the purpose of Guru. I am here for that reason.
We have not asked Swamiji that we all wish to chant the Hanuman Chalisa. Swamiji has taken the initiative and has got the ball rolling. 130 crores of Hanuman Chalisa repetitions He has targeted. Even if we forget to do so, Sadguru reminds us and prompts us to do the required sadhana.
Guru incarnates only to remove ignorance by lighting the lamp of knowledge. That is why I have been created by God.
verse
Sri Rama, there are many incarnations in this world who have descended for this same purpose. Sage Narada and Sage Sanaka are examples of some other Gurus who have come down to the earth for a similar purpose.
Vasishtha is now remembering these great sages. All are Gurus. Remain loyal to your Guru and see all other Gurus in Him and see Him in other Gurus, is what Swamiji tells us repeatedly.
There are numerous incarnations here. All those who have taken a human form to come and teach us the Truth are Gurus.
Bhakti, Jnana, and Vairagya are most important. These are devotion, spiritual wisdom, and dispassion. If we do not acquire them in this lifetime, we will be forced to take births again and again, face difficulties again and again, and suffer troubles again and again. By the acquisition of these three one can overcome all troubles, and in the end experience liberation.
For teaching Bhakti, Narada is the foremost Guru. He has given us the Narada Bhakti Sutras. Although Shandilya Bhakti Sutras are also there, no other sage has spread the movement of Bhakti as effectively as Sage Narada. He even initiated Sage Vyasa into the path of devotion. He was the one who inspired Vyasa to compose the Bhagavatam and he inspired Sage Valmiki to compose the Ramayana. Narada Maharshi is pivotal in the Bhakti movement.
It is very wrong and despicable to make fun of Sage Narada and to make frivolous jokes and comments about him. It is a great sin. It is gross misdemeanor. He is the Guru of Gurus. He strums the divine Veena and travels to the different worlds to spread the message of devotion. In no other religion do they make fun of their saints and seers. It is unfortunate that only in our religion we take such crude and disgusting liberties to make fun of our gods. People place a cricket bat in the hands of Ganapati and pads on his legs and make idols that invite ridicule. They make images of Ganapati playing football. Children may think that this is fun. But tomorrow, someone may place a cigarette in His hands or a bottle of liquor, to use for an advertisement. It is a terrible sin to portray our gods to whom we pray fervently and reverently for strength to tide over our troubles, and pray earnestly to make our efforts successful. It is totally unacceptable to portray such images and to cause ridicule of our belief systems.
The Mudgala Purana declares categorically that there are only 32 forms of Lord Ganapati. Other than these, no other forms exist for Him, and no other forms should be created or depicted as images for worship.
Forms of Nature are different. That God is seen in trees, mountains and so on, is a different concept. But when we attempt to keep an image for worship, we have to abide by scriptural rules and must adhere to tradition. It is sinful to take liberties. We may jokingly commit sins but such sins will lead to dire consequences. It is not acceptable to tolerate jokes about our gods. We should not applaud and condone such behavior. The movie makers sometimes abuse our holy sages and revered gods and the audience supports them foolishly and that leads to more people resorting to such irreverent misbehavior. This should be stopped.
The portrayal of Sage Narada as a trouble-maker who goes around with a tuft of hair with a flower atop his head is a gross misrepresentation that should be condemned. He is not one to be ridiculed. He deserves the greatest reverence and worship. It does not harm him that we look down upon him thus. It will hurt us deeply. We harm ourselves when we heap insults on our holy figures. We must realize our mistakes. The change must begin with us. Slowly others will get educated and a societal transformation will occur. This is as bad as publicly abusing one’s own parents or one’s Sadguru or abusing the one who provides for our sustenance.
Sage Narada is the one who has introduced to us the concept of loving devotion which is completely free from all desire and expectation. Many people offer worship expecting rewards. But true devotional love is only interested in giving and has no notion whatsoever of getting anything in return. Such Bhakti is what Narada has taught that we should develop towards God.
Jnana is predominantly taught by Sage Vasishtha. He is the manifestation of Truth.
Sanaka, Sanandana and others followed primarily the path of renunciation. The moment they were created, they went away to engage in penance. They are personifications of dispassion.
verse
Do good deeds. Be well occupied. Help others. Share your food. Follow a good path. Also offer worship to God. Follow the path of Dharma in both worldly and spiritual matters. One should not neglect either of them.
A person was taking holy water for performing a religious ritual and on the way saw a donkey dying of thirst. He at once gave the sacred water to save the life of the animal. Those around him protested that he was doing a wrong thing. The person declared that what he did was absolutely right. But, since he had become contaminated by touching the donkey, and by offering it the sanctified water, the water got contaminated, he would go back and cleanse himself and fetch fresh clean water and proceed to do his ritual.
One should not use spirituality as an excuse to neglect societal duties. One should not use worldly duties as an excuse to avoid spiritual practices. Both are important and should be properly balanced.
Those who go away to isolated places to perform penance stay away from society and are not concerned about mingling with others. But when one lives in society, while serving society one has to take care not to develop one’s ego. Some boost their ego due to their service to society. An antidote for that is spiritual training. For one’s spiritual uplift social service is also essential. They are like the two eyes, and both are essential.
Doctors will tell us that of the two eyes, one eye functions better. Similarly, one may have a preference for one or the other.
The techniques and steps used in the acquisition of spiritual discretion should be properly developed, such as self control, restraint, discipline, and so forth, along with the analysis of what is real and what is unreal in this world.
Jnana and Karma are two paths. One should hold onto one path and follow it with loyalty.
The delusion which afflicts the mind must be removed. For this purpose or for freeing man from the bonds of illusion, to introduce the methods of devotion, wisdom, and dispassion, Narada, Vasishtha, and Sanaka and other sages and seers have incarnated on this earth.
verse
In spite of all their efforts, people will forget the teachings of the sages. As one Yuga yielded its place to the next, all the worthy teachings fell into oblivion and not only Jnana Yoga, but even Karma Yoga was forgotten.
A transformation occurred in the world and man began to live only for himself, with utter self-centeredness. Noticing this change, the great souls felt that since the path of wisdom is not suitable for everyone, at least the path of selfless action should be re-introduced into the minds of men.
verse
Courtesy is required. One has to follow a certain disciplines. When you are waiting at the airport, bank, or an office, you will find a line on the ground and you are asked to wait for your turn standing behind the line. It is a rule to be followed. If no such restriction is placed, everyone will mob the counter and only the strongest will receive attention. That would not be fair for the others. That is why certain regulations are set in place for our benefit. We should not trespass our limits.
The ocean must remain within its bounds. Otherwise a dangerous tsunami will occur causing havoc by submerging the entire town. If all the ghee is poured at once into the homa fire, what will happen? it will be a fire hazard. Your clothes might catch fire. You must follow the procedure of pouring one spoonful at a time after invoking the gods. It is not just fire. You must see the God of Fire in that holy flame.
One must follow the traditions as suitable to time and place. One living in the Himalayas will have no access to water for a daily bath, since the land is covered with snow. Hence, the solution is offered that applying vibhooti, the sacred ash affords sufficient purification in such cold regions. Even if water is available, it will be too cold to take a bath in. Even if the water is heated on the stove, by the time it is taken for bath, it will solidify into ice. In the Arab countries, the situation is different.
Kings are subjected to certain rules which they must follow. King Prithu sent his four sons to four different direction to expand the kingdom and rule as per Dharma.
verse
Vedas are sometimes difficult to interpret. To make it easy to comprehend, the Smritis were created. Dharma, Artha, and Kama are important for man, to follow the path of righteousness, to earn a livelihood, and to satisfy the daily needs.
verse
To make a comfortable life possible for all, certain rules were prescribed.
The wheel of Time keeps rotating. The Yugas keep repeating themselves. In the Treta Yuga, people began to disregard the paths of devotion and discipline, and became greedy and avaricious. They became selfishly covetous of food and possessions. Man became preoccupied with simply hoarding. When the dharmic principles were forgotten, the sense of separation grew. Self-aggrandizement became prevalent. Man wished supremacy for himself. This is the feeling of duality. This causes a distinction between oneself and the world. The root cause for this is the desire for things and pleasures. A man caught in duality, will begin to be aggressive towards others, grabbing what does not belong to him.
Such behavior leads to battles and unrest in the world. Kings resented losing things to people and began to torment them. The citizens felt resentful that they were being deprived of things by the kings and began revolting against authority.
verse
Each king began to claim supremacy over other kingdoms. The underlying cause was ego leading to greed and selfish desires. Battles and warfare became inescapable. People lost their peace of mind and happiness.
verse
The existence of the Soul was completely forgotten. Man identified solely with the body and sought nothing but bodily pleasures and comforts. He believed that this lifetime was the be all and end all of existence. He did not consider the possibility of past or future lifetimes. He felt that even by borrowing it is important to enjoy here and now. Atheists follow this philosophy. Theists believe that one should be content with what God has given them. Times became bad then, as they are now.
One cared only for selfish comfort. In the beginning, one cared for himself and his loved ones. Gradually, even the loved ones were neglected and only the individual stood alone, catering only to his own needs. He failed to realize that such an attitude is detrimental to his own well being.
Demonic tendencies emerged where one became ignorant of what would be harmful even to himself. Actions were performed that would lead to self-destruction. This is the peak of ignorance and wickedness. To reverse this tendency and to revert man’s thinking towards positivity and the general well being of society, the sages exerted their efforts.
When man referred to himself as ‘I’ he was only thinking of his body, unmindful of the eternally existing pure soul within. After all, when you wake up after a night’s rest, the inert body is still lying in bed like a log, and the consciousness within you awakens first with the feeling of ‘I am awake now. I slept well. I am happy.’
We completely forget our true identity and look at everything the wrong way. To awaken in us the right perspective, Guru strives.
verse
For this purpose Gurus have instructed to the people many methods to develop spiritual wisdom.
Vasishtha knew exactly who the right person is, who, by receiving his instruction will spread it all over the world. Who is the eligible candidate who would have the capacity and the interest to share his knowledge with others? Only a ruler, a righteous ruler who is interested in establishing Dharma. Such a king or leader would know the value of this instruction and will therefore, ensure that the knowledge will be widely shared. He will have the power to enforce it if necessary.
It is hence important to first educate the kings. That is why when evil exceeds virtue in the world, Vyasa at once descends to the earth. Sadguru at once descends into the world. Spiritual knowledge is first given to the kings. That is why it is called Raja Vidya (Knowledge fit for kings). Sage Vasishtha has ascribed a new meaning to this term Raja Vidya, that it is the Knowledge which is first imparted to kings.
The term has many meanings: Because it is spiritual knowledge, and hence, the highest type of learning, it may be understood as the King among all fields of study. There is nothing greater than this.
verse
This knowledge is also known as Rajaguhya, which means, the secret knowledge of kings. It is always important to first protect the king. As in the game of chess, which most people are familiar with, it is crucial to always safeguard the king. If the king gets trapped, the game ends.
In the Kishkindha Kanda in the Ramayanam, when the question was raised as to who has the capacity amongst the vanaras to cross the ocean, each came forward to state his qualification and his limitation. Jambavan said he could fly up to 90 yojanas only. Angada, refuting Jambavan’s statement and assuring him that he was quite capable of flying much farther distances, spoke about himself that he had the capacity to cross the ocean but not to return. Jambavan responded saying that since Angada was a prince, they could not risk sending him under such conditions. It was their responsibility to first protect the prince. They could not risk sending him into the demon kingdom. Thereafter, Hanuman was noticed and the story proceeds.
The king should be treasured, just as a jewel that is kept safe in a bank. You do not place a worthless item in a safe locker. Similarly, this Spiritual Science has to be guarded with great care for the benefit of future generations because it will be of great use in the distant future also. This treasure is such that it is everyone’s duty to preserve and protect it. Just as, when a great book is published, it is everyone’s duty to support its production and preservation.
Despite great care, many verses and many works get destroyed or fall into oblivion. We must prevent such a thing from happening. We must preserve this very precious knowledge.
That is why it is called Rajaguhyam. We do not know who in the future may find a use for it.
Rajaguhya also means that which should be carefully safeguarded and imparted to only a deserving disciple. A wrong candidate may misinterpret the information or use it for a destructive purpose or may even distort the contents by subjecting it to abuse.
Sadguru gives initiation in secrecy. Why? Only the disciples who are aware of the significance and power of the mantra are drawn close and given the initiation. They alone will do justice by proper mantra chanting under prescribed conditions. Initiation is not something that is given to the public at large on a public platform.
That is why this information is kept secret and disclosed only to the deserving persons. It has to be given its due respect and reverence. Swami Vivekananda had declared that this was his most favorite subject of study. Rajavidya Rajaguhya Yoga is not doing Seershasana/headstand and so forth as in Hatha Yoga. It refers to the Science of deep spiritual knowledge. This is the pure Advaita philosophy, the philosophy of non-duality. It is not the study of bodily asanas, which are taught at the preliminary stages of spiritual study. Asana siddhi or steadiness of the body in its various postures is required at the beginning of spiritual studies. But Rajavidya Rajaguhya Yoga is nothing but Vedanta philosophy, the information about the Soul. Adhi atma is adhyatma – it teaches us about ourselves. In this science also, there are several scriptures. Of those Rajavidya Rajaguhya vidya is the most important. Kings who have studied this science have succeeded in removing their sorrow and in attaining liberation.
This statement proves that spirituality removes unhappiness. Regardless of all other desires one may list, such as seeking a job, seeking a marriage partner, desiring children, and so forth, the underlying search is only for happiness. Removing unhappiness is the underlying reason for all search for happiness.
verse
O Rama, There used to be kings in the past, who, by the study of spirituality, had attained the highest state. They are all gone now.
As Guru, Vasishtha expresses sorrow at losing interested and dedicated students who would receive and benefit from his valuable instruction. Any good teacher feels sorry to lose a good student. Any good speaker feels sorry to lose a good listener.
The kings of yore were great disciples and great seekers of spiritual knowledge. Just as I was lamenting that they are all no more, you were born as the son of King Dasaratha. I feel very happy that you are now born in the house of this King Dasaratha. Why is Vasishtha specifically mentioning this? He is disappointed that despite ruling the kingdom for 60,000 years, Dasaratha, the aged king had not yet developed an interest in spirituality. He had no interest in seeking the Truth. Vasishtha feels a certain void in his heart that Dasaratha, his disciple, had failed to show any inclination towards traveling on the spiritual path. Vasishtha is here taking a jibe at King Dasaratha. He is making a snide remark. Guru does that to a disciple to nudge him when required. Disciples have to receive such nudges if they are lagging behind. They have to realize the intent behind such remarks made by Guru.
Rama, while your aged king is still steeped in worldliness, you, a youth of sixteen years are already ready to receive spiritual initiation from me.
verse
O slayer of enemies, O Rama, you have conquered your inner enemies. You are cool and composed. You are at peace and very calm.
Overexcitement is harmful to health, both of mind and body. One must train the mind to be controlled. Only man has the capacity to transform his own nature. Animals do not have that capacity. O Rama, your dispassion is naturally awakened in you without any external cause. I praise your attitude and dedication. Therefore, I am preparing myself to teach you this Yoga Vasishtha.
Today being Friday, there will be abhishekam to Lord Sri Datta Venkateshwara. Let us all witness the ritual and meet again tomorrow to continue this discourse on Yoga Vasishtha.
Jaya Guru Datta
Sri Guru Datta
Om Santissantissantihi