July 20, Vasishtha

Discourse on Yoga Vasishtha

Day 7, July 20

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

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

A poet is called a drashta/seer. He sees with the inner eye. Blind persons also see with the inner eye since their physical eye is non-functional. When we say that we see something, it is not the eye that is seeing; it is an inner consciousness that is seeing. Rishis witness the flow of truth as so many scenes and they record these revelations. That is how mantras and Vedas have come into being. Sages do not take ownership of the truths which they reveal to the world. Sage Valmiki is one such sage who does not take the credit for composing the Ramayana.

Yesterday in the dhyana sloka we learned that knowledge about Paramatma who is all-pervasive and is the soul of all beings is the subject matter of Yoga Vasishtha. We also learned the lucid explanation given by Sage Valmiki as to who is authorized to study this work – those who recognize the bondage they suffer from and wish to be released from it. We also were told about the benefit to be obtained by the study of this work. The benefit and the ultimate benefit are both mentioned. The benefit is that through stories, the strategy of attaining liberation is given.

Prior to the study of this work, the Ramayana should be studied, where all the Dharmas to be followed by all the four sections of society are specified. Those who follow those tenets attain purity of mind, which makes them eligible to learn the procedure for experiencing liberation. Since the study of Ramayana is a pre-requisite for the study of Yoga Vasishtha, Ramayana is referred to as Purva Ramayana and this work is referred to as Uttara Ramayana. Uttara Kanda’s continuation is Yoga Vasishtha. Dharma is the main subject in the Ramayana. Whoever utilizes Artha/resources and Kama/intention for the performance of Dharma/righteous deeds selflessly, becomes eligible to achieve Moksha/Liberation. This sequence has been specified. The principle propounded in the Ramayana must be clearly understood. Valmiki did not write the Ramayana to highlight the person Rama. Rama is ever in the limelight. It was not the intention of Valmiki. Those who speak like that are ignorant. Valmiki has rendered his service to the Almighty; that is all. There is no need to show us the Sun by the use of a flashlight. Rama, like the Sun, is giving us all light. Through Rama, Valmiki has taught us what Dharma is, and how to follow the path of Dharma. The Ramayana teaches us to be like Rama and not to be like Ravana.

Those who have firm faith and conviction in the veracity of the Vedas, and our scriptures, those who follow the injunctions mentioned therein, those who sincerely feel remorseful for their omissions and commissions and pray for atonement, such persons are authorized to study this work which lays down the path to reach salvation. Only when all the stipulated conditions are met, and only when a genuine and feverish interest exists in learning this science that gives freedom from bondage, a person gains the qualification to proceed with the study of this work.

What is achieved by this study? The removal of the greatest of sorrows. We are constantly engaged in the repairing of small sorrows. But here the root cause of sorrow itself gets removed. The reason for any sorrow is Janma/taking birth. This work shows the way to prevent rebirth. The eradication of repeated births occurs only with the attainment of Jnana/highest spiritual wisdom. After Jnana is obtained by this study and by following the path stipulated here, one still has to endure the consequences of all the remaining unexpended karma accumulated over several lifetimes. It is called Prarabdha Karma and is inscribed by Brahma on our foreheads. And then, once the body drops off, one is not born again. One gets merged in Paramatma. That is the ultimate benefit. Karma cannot be erased by the practice of karma. Karma gets erased only by the attainment of Jnana. This Jnana/knowledge is presented here in a very logical and sequential manner.

This Sastra, I will teach you, said Valmiki to Arishtanemi.
Having said this, he went into flashback by delving into the Ramayana.
O Rajarshi, I have composed the Ramayana. I had taught it to my disciple Bharadwaja, who has mastered the subject.

All disciples are like sons to the Guru. One who can grasp the subject and retain its essence is a good disciple. He has to constantly churn the subject in his mind using the sharpness of his intellect. Such a good disciple is Bharadwaja.

When a Krauncha bird was shot dead by a hunter, Valmiki cursed the hunter. Out of the immense sorrow that he experienced at witnessing this incident, his spontaneous expression of grief took the form of a beautiful poem/verse/sloka. As he then proceeded to the river to take his bath, his disciple Bharadwaja followed him, carrying his clothes and the water pot.

This is how the Ramayana story commences after the narration of the synopsis of the Ramayana story. This Bharadwaja maharshi memorized the verse that was rendered by his guru and he kept chanting it in his mind and repeating it to his guru. This type of repetitive learning and retention is the norm between guru and disciple.

They both returned to the ashram. Bharadwaja taught this sloka to the other disciple, considering this spontaneous outburst of poetry from his guru as equal to the Veda in its value. Valmiki felt very happy listening to the chanting of this sloka by all his disciples, the sloka which he had completely put out of his own mind. At that time, Narada and Brahma came to pay him a visit. Valmiki now remembered that incident.

Lava and Kusa also had studied the Ramayana with Valmiki and they did their part in popularizing the story all over the earth.

Bharadwaja, who had memorized the Ramayana spread in all the worlds the fame of his revered guru by chanting it everywhere.

We all must have the burning urge to spread the message, glory, and fame of our Sadguru all over the world. By doing so, our devotion will increase and so will our spiritual knowledge. It is very important. Such an activity will stimulate the interest in others in following Guru and acquiring devotion and spiritual knowledge.

By the power of his penance and yoga Bharadwaja even traveled to Brahma Loka. Sage Bharadwaja sat there on a mountain top and rendered the entire Ramayana for Brahma to listen.

It was said to be originally consisting of ten million/one crore verses. After being much condensed, now we have the work consisting of 24,000 slokas.

Brahma listened to this wonderful story and overjoyed, offered a boon to Bharadwaja. Being an exemplary disciple, Sage Bharadwaja said: Teach me that which will remove the sorrow of every being in existence in the past, present, and future, including myself.

He did not selfishly ask for a kingdom for himself. He did not ask that he also should become a guru with a following of many disciples. He did not ask that a nice ashram be built for him. That is why Bharadwaja is praised as Dheemaan/noble one and Mahaayashaaha/famous one.

Bhutabhavyabhavannathaha is a name that occurs in the Vishnu Sahasranama. God rules the world in all the three time spans. If past and future are mentioned, the present automatically gets included.

In this life of illusion, sorrow invariably occurs, whether it is recognized or not. Some people do not even acknowledge that there is sorrow in this world. They ignorantly say: What is wrong with life? It is a happy state of affairs. That is a mistaken notion. It is undeniable that there is grief in the life of every being.

A patient of diabetes does not feel grief when he is eating sweets. He enjoys them. But the sweet treats aggravate his disease which gives him grief. If he gives up sweets, his disease will be controlled.

Delusion is similar to that. Delusion has to be dispelled. If delusion is removed, grief is removed. If knowledge of truth awakens, delusion disappears. When delusion rules, knowledge is absent. The two cannot coexist. Seeking knowledge is seeking liberation. Attainment of knowledge is Liberation.

When someone makes the giver happy by asking for something as worthy as this, what does the giver do? He will give a hundred times more than what has been asked for.

When the willing benefactor has the potential to give something great, we must not misuse our privilege by asking for something insignificant. What should we ask for?

When a king offers a boon, ask for that which will forever keep you free from poverty. Do not just ask for a single meal. When you go to the temple, what do you ask for? Is it clever to ask God to keep your sandals safe? Is that God’s occupation? When you go to the temple seek help in your journey towards liberation. Why should you be concerned about your footwear left outside? You are better off going to the temple barefooted.

Through the narration of a story, Valmiki is teaching us what to ask for, when God offers us a boon.

It is Brahma here who is offering a boon to Bharadwaja. In his request, Bharadwaja has included all living beings who take birth through eternity.

It is said that if unintentionally some animals listen to this Yoga Vasishtha, they too will attain salvation. Such power is contained in this statement. Sound has that kind of power. When we hear certain sounds, we feel unhappy. When we hear certain sounds, we feel happy. When we hear certain sounds, we get angry. What is the reason? We say that because we know what the words mean, we respond differently to different words. But sometimes even when we do not know the meaning of the words, our emotions are stirred by the sounds we hear. Think about it.

Brahma said: I am very happy. What a wonderful boon you have asked for. You are a disciple of Sage Valmiki who is himself a Brahma capable of giving you what you have asked me for, the path to liberation. Why don’t you approach him with your request? He has composed the Ramayana which is absolutely flawless. That work has the power to completely destroy delusion. With Ramayana as the bridge you can easily cross the ocean of delusion.

The first bridge built across an ocean was built by Rama at Rameswaram to wipe out the ill effects of his sin of killing Ravana, a brahmin. Just as darshan of that bridge will remove all sins, listening to the Ramayana will dispel all delusion. Why do you not seek this upadesa from Valmiki himself?

It is a common experience that when a devotee who has visited our ashrama approaches another guru for favors, the other guru will say: You have just come from Ganapathy Sachchidananda Swamiji who is Lord Dattatreya Himself. Why did you not ask him for his blessings? Why are you approaching me?

Bharadwaja was surprised to hear this. He had not realized that Ramayana had the power to grant liberation. He was looking puzzled and Brahma clarified his doubt.

Brahma said: The Ramayana that I am speaking about is not the Ramayana which you have been singing here. I am referring to the Ramayana which includes the section called Yoga Vasishtha. If you listen to that you will attain Moksha. For some unknown reason, Valmiki has not disclosed the contents of that work to anyone thus far. Let us now go to Valmiki and request him to properly conclude that work and initiate you into it.

Ramayana is Dharma Sastra. Yoga Vasishtha is Moksha Sastra. They are like two strong pillars. The two in between, Artha and Kama are inferior. One must not hanker after them.

Speaking thus, Brahma brought Bharadwaja back with him on the Swan aircraft to my ashrama, said Valmiki to Arishtanemi.

Valmiki was surprised and overjoyed to see Brahma. He forgot himself in the process of offering him worship and hospitality. A fleeting thought crossed his mind: The last time Brahma came here, he placed upon me the burden of composing the Ramayana of 24,000 verses. I have fulfilled that onerous task. I am now relaxed and enjoying my contemplation. I wonder if this time he is going to give me another heavy assignment.

Brahma spoke: Valmiki, you must complete the work which you have left unfinished. Without considering it as a drain on your energy, you must see it through to completion, without leaving out any detail and without taking any short cuts – aa-samaaptehe, include the Yoga Vasishtha in your work and make it the Akhanda Ramayana.

We are told that we should continue our study of the Bhagavatam until the body drops off and we merge into Paramatma. Aa-layam – means until we become non-existent.

Similarly this Akhandita Ramayana, this unbroken and complete Ramayana which includes the Yoga Vasishtha should be studied and contemplated upon until the final liberation is achieved. Each day, until sleep overtakes, the subject must be meditated upon. Until life departs, the study must continue, or until ignorance has completely vanished.

Just as a drowning man can cross the ocean even by the help of a small raft, a man yearning for liberation can cross the ocean of delusion even by the help of Yoga Vasishtha, which, when compared to other scriptures, might appear as a small raft.

Some may think that when there are the Upanishads and Maha Bhashyas/great commentaries written upon them, how can this work, with after all consists of just simple verses and stories, help man come out of delusion. Yoga Vasishtha may appear misleadingly easy and simple, but it has the immense power to grant liberation to a serious seeker.

Please complete this work, Valmiki, for the benefit of the world. Now, let everyone else enjoy the same state of bliss which you have achieved.
Having spoken these words, Brahma left.

Valmiki was lost in contemplation through this entire upadesa of Brahma. He slowly came out of his reverie and in a daze asked Bharadwaja to explain to him what had just happened.

Bharadwaja pleaded with Valmiki: Brahma has made this request of you. Until now, you have fully explained the nuances of Dharma through the writing of the Ramayana, Now, to help mankind cross over the ocean of delusion, kindly compose the Yoga Vasishtha in its entirety. Please conclude the Ramayana successfully and also make a thorough compilation of Yoga Vasishtha so that there is an Akhandita Ramayana to help humanity to achieve salvation.

Valmiki recollected that while writing about the childhood of Rama, he had left out an important episode from the Ramayana. Now Brahma is reminding him of that omission and is urging him to complete the unfinished section of the work.

To educate us on the established procedure, that only upon being requested humbly by a disciple a Guru will share his spiritual wisdom, Valmiki has made Bharadwaja voice this request.

Dr. Swarna Prasad got two murtis made of Sage Vyasa and Sage Valmiki. They are ready. Valmiki is fair skinned and so his idol is made from white marble. Vyasa is dark skinned and his idol is made from black marble. For the light idol, a dark colored enclosure, and for the dark idol a light colored enclosure are planned. Swamiji has given his approval for the project. Please participate in this seva to provide permanent niches in the ashram for Sages Vyasa and Valmiki. The younger generation should get inspired by recognizing the sacrifices and immeasurable contributions made by these sages for the welfare of humanity. These murtis are still in Jaipur. The cost is estimated at two and a half lakhs each, I think. If we forget sage Valmiki, how will we remember the Ramayana? It will be good if there are sponsors for this project from among the audience. This is not something to be solicited during a Vedanta discourse, but since it is in the right context, I have chosen to mention it, praying for divine forgiveness.

Om santissantisaantihi.

See how beautifully Bharadwaja words his request. He told Sage Valmiki: Based on my prayer to him for knowledge that leads to liberation, Brahma came here to ask you to convey that knowledge to me by composing this great work. You do not need to burden yourself with the task of writing even a single word. You simply give me the information and I will be the scribe for you.

It is said in the Upanishads that Guru has to be addressed as God Himself. That is why Bharadwaja addressed Valmiki as Bhagavan. Just because Guru appears like us and eats the same type of food, if you treat him as an ordinary human being, you will not gain knowledge. You yourself are building an invisible barrier between you and Guru. Any guru who gives you knowledge should be revered. If it is Sadguru Himself giving you Upadesa, you must recognize that it is Lord Dattatreya Himself who is directly teaching you. Our intellect has to be very subtle. For it to grasp spiritual knowledge, all veils must be removed from it. Unless you have the firm conviction that Guru is God, knowledge will not penetrate.

Bharadwaja said: While being an emperor, while conducting so many worldly affairs, while interacting outwardly with others to establish kingdoms based on Dharma, Rama was still able to attain Jeevanmukti. Kindly teach me the method by which such a state may be attained. How can that be achieved? Kindly enlighten me. I will not keep this information just for myself. Just as I had spread the message of the Ramayana, I will spread this message also widely in all the worlds. I will only remain in the company of such persons as are fulfilled by receiving your grace. Please trust my word and share this knowledge with me.

Moha is delusion regarding small things. Sammoha is delusion regarding Paramatma. It is not ‘some’ moha, but the greatest moha/delusion.

Kindly remove my Sammoha, prayed Bharadwaja very humbly.

Valmiki said: Having received spiritual instruction from Sage Vasishtha, Rama undertook to perform all his actions perfectly, completely duty-bound, without any personal interest in them.

Many of us say: We are very busy. We have no time. Are we busier than Rama? He ruled all the 14 worlds at one time. He established so many kingdoms. He fought so many battles. He killed so many demons. Is our work even comparable to his? Are we busier than him? Despite having achieved so much, he decided to return to the earth as Krishna to complete the one task that he had left unfinished. As Krishna He gave us Jnanopadesa/spiritual wisdom.
We must make time for seeking Truth.

When one performs actions equipped with Self-realization, all such actions will be free from any selfish agenda and will be executed joyfully. Just as Rama had moved about in the world, free and yet, most efficient in action, you also should follow Rama’s example of being most accomplished and devoid of any feelings of enmity towards anyone. Negative feelings towards others have an adverse effect on the acquisition and practice of Vedanta.

Practitioners of all other sciences will have contrary theories with one or another science. It is only the Vedantins who harbor no differences with anyone. They accept everyone, including even atheists. If there is something good in others, whoever they may be, they are ready to receive it. Unless their acceptance is unconditional, they cannot have the conviction of Sarvam Brahma – All is God.

Not Rama alone, but the entire royal entourage that heard the discourses of Vasishtha as he was enlightening Rama, every one of them benefited and became enlightened, although Rama was the only one addressed by Vasishtha.

Why should we read the biographies of great souls like Rama and Sadguru Sri Swamiji? It is to learn how they led their lives, how they earned their living, how they conducted their daily affairs, and how they reacted to difficult situations. What we learn from such a study grants us Jeevanmukti/Liberation while still living. We must make that effort.

All the qualities of a Jeevanmukta are given in this sloka. Make a list and check off each item as you achieve it. It should be a checklist of all your daily actions, and all the lessons learned.

This ocean of delusion has immeasurable depth. Even sunlight does not penetrate to the bottom. Oxygen does not exist at the bottom. Even the top of Mount Everest can be seen if there is no cloud cover. But the bottom of this ocean cannot be seen by us. Even the greatest of swimmers cannot cross this ocean. Because, before they can surface, they will lose their lives. We have fallen into such a horrendous ocean called the Wheel of Life.

Vedanta Sastra follows logic. This is the easy method. Do not take my word for it. If you think deeply about it, the realization will naturally come to you.

Some people come here expecting to be taught asanas and pranayamas, since this is called Yoga Vasishtha. They will find no such thing here as any lessons on Seershasana or Nadi chedana pranayama. Asanas are useful no doubt, as a preliminary stage in the spiritual pursuit. But not everyone can practice Hatha Yoga. Not every 70 year old man cannot sit in Garudasana.

This work transcends all Yoga siddhis. We worship the Ashta Siddhis in puja. This study gives something far superior. It gifts us Jnana Siddhi – the ultimate knowledge. But the ignorant describe it as ‘dry’. Vedanta’s definition itself is that it is juicy as nectar. How can it possibly be dry?

Once, Swamiji have a long discourse in Vijayawada on Atma Vidya Vilasam. In the end, he ended with the remark: This has had as much effect on the audience as rain on a buffalo. Why did he say that in the 1970’s? He perhaps noticed someone yawning, or listening to the bell for prasadam distribution. One must listen with interest. One who enjoys pedaling a bicycle will enjoy even riding uphill. But one, who has no interest, will not even enjoy going downhill. We notice this around us. Develop an interest in Vedanta. Just as we show interest in other things, we must cultivate an interest in this also. If you come here well rested and then yawn in the face of Guru, how will the Guru feel? Such was Swamiji’s experience.

One, who is stranded in mid ocean, cannot hope to reach the shore by swimming. He will die of exhaustion with the scorching sun overhead. He should float and keep his mouth open to catch some rain water because he cannot drink the salt water. He has to use his intelligence. To attain liberation, intelligence has to be exercised. Severe physical strain will not yield any results. I am not citing any strange examples. Increase your Satva Guna. There will not be any misery then. Jwara/fever is ignorance in the Vedantic parlance. Contentment is displayed as a restful demeanor.

Here, Buddhi Yoga is more important. By exercising the intellect, we can succeed in learning this science. Satva Guna is important to develop. Satva Guna exists in all of us, including even the demons. Even Ravanasura expressed Satva Guna towards his son Indrajit. After Indrajit died, Ravana had Satva Guna towards himself.

Selfish compassion towards oneself and the eagerness to protect oneself is not Satva Guna. It does deserve to be praised as kindness. It is only those who see God in everyone, whose heart melts at the pain of any creature including an enemy, those whose hearts are free from attachment and hatred, they are the ones endowed with Satva Guna. Udaara Satva is that Satva which is free from even traces of Rajo Guna and Tamo Guna. Brahma alone has that kind of a perfect Satva Guna. Such a one is indifferent towards everything.

List of qualities of a Jeevanmukta – enlightened while still living. See if you have attained any of these.
1. Perform meritorious deeds.
2. Engage in charities.
3. Earn righteously.
4. Ponder about God/Paramatma
5. Be indifferent towards everything.
6. Have no sorrow and no joy. No regret or disappointment.

Sanat Kumara was once approached by Siva and Parvati, who offered to bestow a boon upon him. He told them to simply go away and leave him alone. He did not wish to spoil his brain thinking about what to wish for. The moment you agree to receive something from someone, you take the lower position. Only with God and Guru you do not have to feel inferior because you possess within you an aspect of their divinity. Bharadwaja was a sage. Yet, he asked Valmiki for knowledge. There is nothing demeaning about it.

Beggars are an example of those who are in a pathetic state. They are handicapped, ill, unable to seek employment, and are forced to beg. Such ones must be helped. But the hale and hearty ones who beg must not be given alms. They should be provided with a means for earning a livelihood. This scheme has to be started in India. We keep complaining that the government is not taking any action. I am hoping that someone here in the audience or someone among the viewers online will take the initiative to begin a scheme to change the fate of beggars. One can offer to advance some capital for some of them to begin a small business such as a fruit stand.

This complaint from foreign visitors to India that there are too many beggars here, must be stopped. We shamelessly agree with our detractors. Great people have taken wonderful initiatives. We must follow their examples.

8. Be ever contented – do not hanker after acquisitions. A Jeevanmukta accepts everything as pre-destined.

This concludes the 2nd sarga.

Yoga Vasishtha grants the state of being ever contented. That is the hidden meaning implied by the poet.

During Sri Chakra Puja the Kerala devotees will render Bhajan Seva. There will be Tailabhishekam at noon.

Om Santissantissantihi

Sri Guru Datta

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