Discourse on Yoga Vasishtha
Day 33, August 19
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.
Guru Dhyanam: Gurur Brahmaa, Sri Bhooyuta.. , Ajnana .. Akhanda, Dehe …, Akhandam ..
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
Brahmanandam, …Ramaya, Om Purnamadah, …
In the 18th sarga we are discussing the topic of Kaaya jugupsa/disgust towards the body. Here Sri Rama explains to us the purpose of having a human body. He clarifies the purpose for which the body ought to be used. He shows how unashamedly it is being abused.
Sri Rama says, one moment there is pleasure and the next moment there is pain in the body. These joys and sorrows of the body are continually alternating. Therefore, Sri Rama rejects any merit in having this body. We tend to think that this body’s nature is like that, and that to have different experiences is pleasant. It is argued that it is similar to the different tastes of Ugadi Pachchadi.
But we should be objective in our observations. Just because someone has fed us a sumptuous meal, if they make us also consume poison along with it, would it be acceptable to us? Even if it is a small quantity, still poison is harmful. It has to be recognized for its dangerous quality. It is true that this body is required for the performance of Sadhana/spiritual journey towards enlightenment. It is only while it exists that we can use it. But we have to be aware of its defects and dangers.
Kaa=to merge with Parabrahman
Ayaa=a vehicle with a long lifespan
That is kaayaa – this body.
All the limbs and sense organs are poured into it and it is sewn up with the skin as its cover. What is important? This bag called body or the owner of the bag? When an accident occurs, we toss the bag out and save ourselves. We are important. Sanchee – the word originated here. Petika is petti/box in Telugu. If we keep using these words, there is a hope that we will turn our minds towards Vedanta. Many Sanskrit words are modified into words in regional languages with a philosophical purpose in mind.
When happiness goes away in the blink of an eye, what is the use of having such happiness? When joy and sorrow are so unsteady like a swinging pendulum, then what is the point in having those? How can I consider this body as having any worth or value to it? Sri Rama asks.
Sri Rama compares the body to a mighty tree. Hair, teeth, and nails come and go like the leaves. Laughter is like the flowers on the tree. In the spring time the tree appears beautiful with fresh leaves and flowers. The smile is what gives beauty to the body. The smile should not be reserved only to the lips but should extend to the heart also. We keep decorating the external body.
Dvija means teeth.
Some green parrots in Mekedatu came in thousands and when they landed on the tree, the tree was a bright green in color.
The hands and feet are the branches on this body-tree. The trunk is the trunk of the body. The teeth are like the birds that perch on the trees. The eyes are like the bees that hover around. The head is the big fruit. The ears are like the woodpeckers that keep making sounds, pecking at the tree. Even when you close the ears, we keep hearing sounds inside. The mind is extremely noisy. The hands, feet and the fingers are like the tender leaves. The diseases are the holes, joints, or knots in the trees. Trees sometimes appear as if they have eyes, some formations on the tree look like that. The body is used for many things, just as the tree is used for many purposes.
There are two important birds, Jeeva and Iswara perched on the tree. One bird keeps eating and is never satisfied. The other bird simply remains as a witness. This description of the two birds is given in the Upanishads. The same is being described here.
The shade of the tree is like our lifespan that follows the body like a shadow. Once life goes, the shadow departs. The traveler who rests under the tree is given this shelter by God. He should find rest in Brahma Jnana/Enlightenment. No one is friend and no one is foe for this body-tree. No attachment and no indifference towards this body-tree, as far as I am concerned, says Sri Rama.
The body is there. I am here residing in it. That should be the neutral attitude. The body/tree is described beautifully. Why have we taken this body? Why has God given this body to us? He has given it so that we can cross the river called lifespan. We should not simply get stuck in it. God keeps giving us repeated opportunities because we are not using our body effectively for achieving its purpose.
When we are given this boat to cross the river, we have to untie it and allow it to travel on the waters. If we do not do so, we will not go anywhere. We will remain static without moving forward. Once we reach the other shore, when our journey ends, we must get off the boat. We should not yearn to remain in it out of an attachment for it.
We are developing a taste for this body and an attachment to it. That is why we keep occupying it repeatedly.
Why not we go to a higher body that is made of light? This after is all a body made of dust or dirt. We at least describe it as a body made of the five elements. Some scriptures like Tantra Sastra refer to it as mere dirt only.
Sri Rama says why should we get stuck in this inferior body? We can become like the rays of the Sun and reach God. We are only thinking of going from one shore to another. But we should think of climbing a ladder to reach a higher level.
This body is like a creeper. The creeper is constantly looking for support to climb higher and higher. The body resident must also look for support to climb higher and not remain stuck in it. What fool would mistake this body for the soul? At Rama’s level of thinking, it is the truth. We are residing in this home called body. We are not the body.
One who is swept away in the flood grasps even a blade of straw hoping that it will save him. This body is like that straw. It is not dependable to give us support. We should not cling to it.
This body is like a deserted forest. It is filled with ditches and dangerous pits. The hairs on the skin are like the trees and shrubs.
Never think that this body will last forever and do not commit sins based on such a wrong notion.
Ravana’s name lasts but with a bad reputation. We should live well like Rama, following Dharma. Hankering after fame is another unnecessary burden. Fame is pre-destined. Our duty is only to keep doing good actions whether others are noticing our deeds or not. Many people perform noble deeds for the sake of recognition and fame. That is also very wrong. It becomes burdensome. If you have fed a few hungry people and publicize it widely, the merit you have gained is lost.
You simply keep moving forward on your journey. Never bother about others.
Sri Rama lived for 11,000 years. Dasaratha lived for 60,000 years. Sage Vasishtha’s age is not known to anyone, nor is Viswamitra’s.
Who gives any guarantee about our lifespan?
This body succumbs to the smallest dangers.
This is a true statement. We must keep remembering this and give up our attachment to this body. There is the possibility of our ending up with an even worse body next time, of that of an animal or an insect, if we misuse this body during this lifetime.
A cat jumped accidentally into a broken drum that closed up after it. It became frantic to get out. When finally it got exhausted, it waited for some sound and eagerly waited to either get some food or get out of its trap. The body is like a broken drum. The cat called soul gets trapped inside it. Sri Rama says he is like the cat trapped in a broken drum that is useless and worthless, not producing any pleasing rhythms.
Santarana/to cross over – the body is granted to us to be used like a boat. The boatman is our Sadguru. The boatman is giving us darshan right now.
After the cat got inside the drum, it closed up. Like that cat we are stuck. The drum is now useless. It does not make any sound. These are the words of Sri Rama.
This body-tree is stuck in the forest called Samsara. It is a huge tree. The mind is the monkey on the tree, the mind filled with worry. The anxiety is ever increasing like damage done by termites. The life of termites is strange and extraordinary. The termites eat up the support beams and furniture in the home. The termites eat up the tree trunk. Greed, like a serpent also takes refuge in this body-tree. The crow that lands on the tree is anger. It keeps cawing in a very jarring tone. Anger makes people scream in the most unpleasant manner. This crow has to be persistently chased away.
The smiles are the flowers on the tree. That is the only good feature in the body. It is only the smiles that give any beauty to the tree. Even the ugliest face appears pleasing when there is a smile on the face.
Siva’s smile is pure and pristine like the Himalaya/snow-covered mountain. That is the only thing that gives beauty to this tree.
Through good deeds the body-tree gets merit. Through bad deeds it earns sin. These are the fruits borne by the tree. The shoulders are the branches. The hands are the flower bunches.
People show different shapes using their hands and fingers and their shadows. The life energy moves the leaves, flowers, and the branches on the tree.
Without breath we would become still. If we do regular pranayama practice, the body will remain under our control.
The sense organs are the birds. The ankles, knees, and legs are the trunk that supports the body-tree.
The shadow of the tree falls in different ways during different times of the day.
The traveler called desire or lust takes refuge at this tree. Sometimes like algae or parasites, hair grows on this body. Ego and arrogance build a big eagle’s nest in this tree. It hurts none but the tree itself. That is like its stomach. The tendencies and the past associations from previous lifetimes gather at this tree as relatives and friends in the form of roots that run deep. The branches grow lush and wide just as the body develops with exercise.
This body-tree is not given to us for enjoyment. It is here for us to use to cross over this ocean of worldliness.
This tree is now compared to a house. Ego is the householder who occupies this body-house. This body-house is given to us by God.
15th verse.
I do not care if this body rolls on the ground and leaves me alone. Sri Rama describes how we spoil this body-house.
This body-house is not liked by me. I do not like it. The animals called sense organs are tied inside this building.
The concept of a household’s responsibility to protect animals is incorporated in this description. If you see any cow shelter, please go and offer some food for the cows. In Rayalaseema, the cows are accommodated inside the main house itself. They occupy a half of the house. The people are not bothered about mosquitoes. Cows were treated as Mother Cows/Gomatha, as family members. These days that sentiment is given up. The Cows were not left outside. In Sri Jayalakshmi Mata’s ancient home, cows resided inside the house. People saw the cows first before entering the house.
Our good deeds should be tied inside the house as the cows.
The housewife here is the endless desire that makes the body commit wrong doings. In the morning, the front yard needs to be swept and decorated with a Rangoli/floor design. That is a tradition. Without this it is not a proper house. What is this rangoli in this body-house? It is obsession for possessions and people. This body-house is unacceptable for me, says Rama.
This should have had different occupants such as good thoughts as the animals. Devotion should have been the housewife. The Rangoli should instead be representing devotion, yearning for God and good intentions. Therefore, I do not like this body-house. Instead of desire, devotion should move about in the house as the housewife. That would give attraction to the house. But this body-house is not appealing to me.
Only if you recognize the negative aspects of the body, you will develop detachment and discretion. Any topic that is taken up here in this book will be thoroughly investigated, analyzed, and explained.
Om Santissantissantihi
Jaya Guru Datta
Sri Guru Datta