Discourse on Yoga Vasishtha
December 15 2015
Sri Sadgurubhyo namaha
Om Santissantissantissantihi
Kannada:
How this Creation came about is being discussed. We have a strong belief that the Creator is responsible. But he is a part of the Pure Consciousness, Suddha Chaitanya and therefore he cannot engage in action or have a Samskara to inspire the act of Creation. Even an Upasaka who rises to the position of Hiranyagarbha cannot accomplish the act of Creation. Like this, after eliminating each possibility, a conclusion is reached that only Brahma is Truth and the world is an illusion.
Another question arises. Samskara need not be of four-faced Brahma or any other entity, but the Samskara of Paramatma Himself and could be the cause of Creation.
What we realize when we wake up is that in a dream whatever we see is just an illusion. Similarly, this world also is an illusion, even if its basis is someone’s Samskara.
Just as water whose nature is fluidity, contained in different bodies (such as well, lake, river, ocean, etc.) is called by different names, we call Paramatma by different names in His different aspects of Creation. We say the three worlds, the earth and the sky. But only Paramatma exists, although all these forms may appear to us as if they exist.
Now an overall view is presented.
Telugu:
Now, we are in the Utpatti Prakarana.
In Telugu language, there is an expression, ‘uttutti’. It means fantasized, or simply made up stuff with no real substance. If children get hurt or are scolded, we console them by saying, it is nothing. That ‘nothing’ is Creation, we are told. From Utpatti, uttutti is derived as Satyam is called Satti as a distorted form.
This, that we consider as truth is actually uttutti, unreal. What is actually Truth, we consider strangely as uttutti. That is why we keep forgetting it. We have come far away from it, believing that this unreality is the actual reality. That is the reason we got distanced. This getting away from Truth is ignorance. It is ego. This is being explained to us very clearly.
If this Universe itself does not exist, then what exists? That is the question. That question must arise. We keep drowning ourselves in what is unreal. We keep denying the existence of that which actually exists. This Sastra’s purpose is to educate us of this fact.
We have the notion that there is a Creator and that He has brought this world into existence. We believe that God gave the job of Creation to this Creator. This theory holds no water in Vedanta. We also cannot accept it as truth. It is not reasonable to think that a Creator manufactures all these different things and like so many dolls has them all engage in this play-activity. He makes them fight and struggle, and then as his whim strikes, he withdraws them back into Himself. That there is God who amuses Himself with this kind of activity, is like a children’s story. It is not something that can be taken seriously. May be at first, this idea may appeal to some. But, it appears upon some serious consideration, that God is pictured as even someone inferior than us, and as an object of ridicule. This thought comes as persons advance in their spiritual pursuit to a higher level. It is okay to tell children this concept that God is up there doing this puppet show with all of us and is amusing Himself.
In the path of devotion, this type of a concept is introduced. To attract the attention of those who have no clue whatsoever, and who have to be somehow attracted to this subject at least through devotion, this theme is presented to them. By creating fear that we are in the hands of a puppeteer who controls our lives, people are drawn into the path of devotion mixed with fear. Then persons will revere this Puppet Master and will worship him. Just think. If a puppet joins its palms and prays to the Puppet Master to stop his game, will he stop? Will any gamester stop? Then why do we call this a puppet show? It is only to create and sustain devotion in the hearts of people. There is nothing wrong in that. But, it cannot be taken as Truth. If we are totally under his control as puppets, then what is Karma’s place? Then can we do as we please? Are we really behaving like puppets who have no say whatsoever? We are acting as we please. We are not always following his game plan. To act willfully at times, and as it suits our circumstance, to say, O God, we are entirely in your control, is duplicity. We see such conflicting behavior in us quite frequently. It is hypocrisy. When it is convenient for us, we say that it is he, who is pulling the strings. At other times, we act freely to follow our own interests and desires. We have to abide by one rule. Are we acting out of free will? Or, are we totally under his control? We say, when he is in the mood, he pulls the strings, and at other times, he tells us to play on our own. This argument is unscientific. It is illogical. No one will accept this line of thinking. We do many things as per our own independent decisions.
Why is this happening? Due to ignorance it is happening.
When does He end His play? When does this game end? Many such questions will arise, because it is not a fact. Our ignorance is making us believe this. We have to realize that there is no Creator as such, who is creating. Then what does he do? He is merely a witness. What does a witness do? He merely witnesses. He observes all our actions, Karmas. It is because he exists as a witness, all these actions are occurring. Does one act because someone is watching? No. Especially the evil doers do their deeds when they think that no one is watching them. What is strange here, is that because there is a witness, actions are occurring. One can view worldly activities with a spiritual view, and consider spirituality with a worldly view. But the two are not the same. One cannot compare one with the other. There is a thin line separating them.
At first it is mentioned about Hiranyagarbha, the Creator, the foremost individual, Prajapati, and Adi Jeeva. Then it was said that just like the tiny sparks of fire which get separated from the big, glowing fire, and think that each of them is a separate, independent entity, we also get separated from him, and think we are different and independent. We get the Jeeva Bhava, or Ahambhava and with that began the origin of this Creation.
Who is this Prathama Jeeva, the first individual? It is Sankalpa which is itself the form of the first individual. If just a thought or an idea is the first individual, does he truly exist? Or does he not exist?
Are the ideas which are the source of dreams truly existing or non-existing? Do they have a substantial reality? That question must be asked. What then is the role of the Creator? We have to analyze and conclude for ourselves. This draws us to the decision that there is actually no Creator.
Yesterday, we discussed about Hanuman, who, as an Upasaka will rise to the position of Creator or Brahma, and with his Samskara, will bring about a new Creation. But that cannot be. Because, he has never created before. He has no recollection of how to do it. He lacks the Samskara to do it. Hanuman will simply remain as a witness. You will do your actions. He is not responsible for your actions. If he were to direct all your actions, then, you should always be engaged in performing Satkarma, only good deeds, because Hanuman is a good soul and will inspire only good actions.
But I am not always doing good deeds. Why? My ignorance is the cause of my actions. You are merely a witness. That is all. You are not doing. You are not getting it done. His Samskara is not the cause for the new Creation. No one can specify the exact reason for ignorance or Avidya. What causes delusion or misconception?
We mentioned two reasons. You see one thing and imagine that it is something else (rope appearing as snake). Samskara or recollecting from the past and getting deluded when the sense organs deceive your perception (mirage).
But here, both these reasons are dismissed. It is stated categorically that Maya or Avidya, or Ignorance is indescribable. Mother Goddess is envisioned and worshiped as the Power of Illusion. She transcends description. Avidyaayai Namaha, we salute Maya. We bow down to you, O Ignorance.
No one can tell the reason why ignorance occurs. Why does ignorance occur? No one knows. How will it go away? It will go away with Knowledge. How a disease can be cured is mentioned. How a disease occurs, we cannot say. One who is extremely careful also gets sick. But once the disease comes, some cure, some medicine, some treatment, or some surgery cures it.
Even when you have not done anything wrong deliberately, disease occurs. This ignorance also is like that. That is why it is called Bhava Roga. Bhavaroga Vinaashakaaya Namaha. We prostrate to the one who cures the disease called Ignorance. Sadguru is the physician who cures the disease called Avidya or Ajnana, or Ignorance.
Ignorance is the cause for ego or Ahankara. The two are mutually dependent and co-exist, ignorance and ego. If ego is eradicated, ignorance will vanish. The two are together always. Jeeva imposed ego upon himself. He became egotistical and brought this world (his world) into existence. Who then is the cause for this Creation? You alone are responsible for your actions, your joys and your sorrows. Never blame another for any of them. You have to experience all the results of your own Karma. Do not only look at this lifetime and list your actions and claim that you have done only good things as per your recollection. Your history goes back many lifetimes.
Because you are devoted to God in this lifetime, and because you have obtained a Sadguru in this lifetime, is there no benefit? Yes. The fruit or reward is that he has reduced your distress and the intensity of your disease. It is the fruit of your association with Guru. Sometimes, despite his efforts, the disease may not get completely cured. It is because of the magnitude of your past bad Karma. Perhaps after the body drops away, you will get liberation. It is always important to follow the path of devotion. It is very important to follow the righteous path. Sadguru vehemently tells us that time and again.
Karma, Ahankara, Avidya, Maya, Ajnana all these are synonyms for ignorance – all these are the reasons for this world. None of these are truth. The world that they create is also not truth. It is not real. What then is Truth?
This Sastra tells us about this. There is no need for Sastra to teach us about ignorance. Everyone has it, and knows it.
Speak about truth. Instead of saying, it is not this, it is not this, it is better to say what it is, what is Truth.
Even the books that explain about Truth are untruth. Even those have to be let go. Even the vehicle that brought you to this town must be left outside the home. If you go on a scooter to someone’s house, you leave it outside as you step inside the building. Otherwise, you will not be welcome there, if you drive your vehicle into their home. Even leave the sentence that has taught you this. Whatever has aided you in reaching your destination of attaining Jnana, has to also be left behind. That is the Upadesa given to us. Yesterday we discussed this.
Today a new question is raised.
The Creator or four-faced Brahma is not the cause for this Creation. He is experiencing the world as if in his dream. We are all in that dream world of his. We think that this dream world of Brahma, in which we exist, is real. The man and the creatures that appear in our dream, such as the tiger, or the snake, all act as if they have a real existence in our dream, very convincingly. Similarly, we are all in Brahma’s dream, as different characters in his dream. We falsely believe that we are all real.
A man in China saw a butterfly in his dream. He wondered whether he was dreaming of the butterfly, or whether he was appearing in the dream of the butterfly. Who knows? This may appear to outsiders as a crazy question, but for spiritual seekers, the pursuit for Truth begins with such questions.
What appears like madness to others, is bliss for the devotee. The outsiders will not understand. For them, devotional practices appear like a waste of time. You cannot convince them otherwise.
Is Brahma’s Samskara the reason for his dream? No. That would make the world real. It cannot be. Let us assume that Hiranyagarbha appeared in the dream of Paramatma. The experience of Paramatma is the cause for this imagination, this concept, this dream. The new point raised is that the Pure Consciousness had a dream and His eternal and unchanging Samskara is the source of this world, which includes even Brahma, the Creator. That is the argument of the detractors who wish to prove that the world is real. But Gurus are adamant about convincing them that Brahma or Paramatma alone is Truth.
If you try to convince in this manner that the world is real, even an argument like this will not be acceptable. To that eternal witness, even dreams are unreal. Regardless of who gets the dream, dreams are established as being unreal, with no tangible substance. There is nothing new in this argument. It is not an illiterate, impoverished, insignificant madman’s dream we are talking about, but an Emperor’s dream, the arguers insist. So what, if it is a king’s dream? It is still only a dream. We speak like this on certain occasions. You try to poke the other man’s eye with his own finger.
Even that dream, if such a dream occurs, is an illusion. Even the world born of that Samskara is still only an illusion. This world, in conclusion, is a myth.
We called it the dream of four-faced Brahma. You are calling it the dream of Parabrahma. But a dream is still only a dream.
When this world disappears in deep sleep, like at Kalpaanta for Parabrahma, Paramatma simply glows in His non-dual existence.
We were all in the Brahmaakaasa, when our dream dissolved into deep sleep. Where were we? Who was there for us? What name did we go by? What was our address? Nothing existed for us then. No scene was there. No differences were experienced. The house in a dream remains thereafter, as a recollection only. It cannot be experienced as a real home to live in. It cannot be experienced as a reality again. Akasa Svaroopam, means there is no beginning or end. Sadguru and Paramatma are like that. They have no beginning or end. No matter how many spheres or galaxies or Universes, you travel past, space does not ever end.
The world is not real. If you impose a limit on space, as you do in worldly parlance, which you also do on occasion, out of ignorance you impose limits on Paramatma.
Yatra yatra
Fluidity is inseparable from water. If it does not flow, it is not water. Creation similarly, is not separate from Paramatma. Only if you view this Creation as Paramatma, then you are happy. Otherwise, you mine away the earth, and fell thousands of trees, not viewing this world with respect and reverence as Paramatma. You destroy Nature.
You must protect and preserve Nature, and treat it tenderly as if it were Paramatma. When Angada wanted to cross the ocean to go to Lanka, all the Vanaras protested, and said, you are very special to us. You are the Crown Prince. We cannot make you risk this adventure.
If we see Paramatma in Nature, we would treat her reverentially as Mother. We are not doing that. Advaita Sastra helps humanity immensely. Those who follow the non-dual philosophy will never abuse Nature. They will only see the oneness of Nature with Paramatma and will show reverence. Even if it is not the full enlightenment of Liberation, still, it comes close. Even that identification of God with Nature will help humanity to protect and preserve Nature instead of greedily consuming it.
This feeling at least brings you to the neighborhood of Enlightenment. Once you reach this stage, you are not too far.
Only as far as the body requires for its survival, you would use Nature’s resources. Treat Nature as if it were Paramatma Himself.
Although the different bodies of water are called by different names, water is all the same. Likewise, there are no different parts and sections of Creation in Paramatma.
We try to differentiate, out of our egotistical knowledge, between the characteristics of ocean waters and river waters. But here, the argument is that it is all water because it flows. Similarly, in this world, you give different names to different objects. It is only for worldly communication. If a person is walking along, and you call him by a name other than his name, he will not turn around. Later, if you tell him that he should have responded to the call because Brahma is one, and regardless of what name was used, he should have turned around to respond, the man will call you mad.
In the world, we must follow worldly rules. You should have this superior knowledge, but you should still act normal, while interacting in the world. Do not apply these rules there.
Only Paramatma exists. Even as Creation He alone exists.
This unlimited, infinite space is radiant and exists without any support, foundation, and nothing second to it, and is eternally unchanging. But we are not experiencing it like that.
Although Space appears to emerge from Paramatma, it is not Paramatma. Brahman transcends this empty Space and is over and beyond it. That is Brahmaakaasa. This Space that we experience is inside it. Brahmaakaasa is pure and non-dual. When there are no two entities existing, there is no need to mention that there are no two entities. He transcends all and is devoid of even the reference of being One. It is because of our perception of duality that this statement is made, that He is only one, and not two. It is our sense of separation from it that gives us the sense of duality. When we think one, at once, two comes into our perception.
Do not even say, it is one. Does anyone declare that he alone was experiencing deep sleep? Or, does anyone request another person to accompany him while he proceeds to go into deep sleep?
There is no question of one. There is no description of what becomes to one during deep sleep. No one can describe that state. It is just an experience. There is no other way than to personally experience that state, by letting go of everything. Once you wake up, if someone asks you to describe the experience of deep sleep, you will have no words to describe it. Jnana is an experience. Why all these words? These words are not Brahma. The experience that they direct you to, is Brahma. The bus is not the town. The bus only takes you to the town. Similarly, the Vedic statements, and Guru’s words carry us to that experience. What does it mean? Without that vehicle, we cannot reach there. A bridge connects the two sides of the river, with a town on each side. Which town does the bridge belong to? There are of course, boundary lines placed these days. But a bridge connects one side with the other. It reaches you from this side to the other side. If the bridge is broken in the middle because the towns quarrel, the link is destroyed. You cannot travel to the other side. A bridge is just a bridge. It belongs to all.
The profound statements have the power to give you that experience of Brahma. That we have to acknowledge.
In truth, Samsara does not exist. Samsara is not family life. It is the sequence of births and deaths. There are no births and deaths in reality. But they appear to be occurring. Why? That reason we must find out.
This world appears to exist only because of illusion, and as an illusion. This cannot be placed on another object. It is not carried by another entity. It cannot bear the weight of another object either. It is not the foundation or support for anything.
It is neither the seer, nor the scene. Why speak a thousand words? There is nothing here called four-faced Brahma or his creation of the entire cosmos. It is all only a mad game. It is like the play of a two year old, who builds a castle in the sand on the seashore. What is the reason for this act of building? It is ignorance. He may leave it or destroy the castle as he leaves it, when he is called to return home. There is happiness in his act of building. But it is not real happiness, or else, he would not leave it and go home. Why does the child place sand over his extended leg and make a tunnel? It is ignorance that makes him do it. We do not engage in such play in the sand. But we engage in this imaginary world with all our made up games. We imagine that we go through birth and death. And we argue that all this is real and is actually happening.
Some people refuse to agree to this comparison of our behavior with the two year old child at play. They will argue endlessly. It is called Vitanda Vaada.
Some children refuse to leave the sand. So you bring the child home along with some sand in a bucket. He continues to play until he tires of the play.
The illogical arguers merely waste time. Nothing concrete is achieved by arguing with them. They reject your philosophy, and yet they have no convictions of their own.
Sarva samsara
In this Brahma, there is no mob of intoxicated elephants like the inner enemies we have (greed, anger, jealousy, etc.). We have gathered these enemies within us in the form of these wild elephants which destroy the harvest or field called Supreme Peace that exists deep within us.
There is no authentic statement anywhere in any scripture that declares that this world is real or permanent. The Vedas and the Sastra do not say it anywhere. Many may reject the scriptural statements. But even an ignorant person knows that this world is impermanent, although he may not outwardly accept it.
When there is no cause, there cannot be any effect. All the causes have been effectively removed. All the causes mentioned are transcended. This is the facility in Yoga Vasishtha. Unless both cause and effect are ruled out, we cannot capture the Truth of Brahma.
Other Sastras insist on the cause and effect theory. But as long as one hangs on to that theory, one gets no release from it.
There is nothing moving or non-moving. Just like whirlpools are created and dissolved in the mighty ocean, all this happens in Brahma. Everything rises and falls in Brahma alone. Nothing else exists other than Brahma. That Consciousness alone is all-pervasive. We forget that.
asad
Brahma sees untruth as Truth in itself. Who is experiencing all this delusion? It is Paramatma alone, whose experience this is. But He is still enjoying supreme bliss. Brahma has no ignorance. When the Delusion of Maya is dispelled, we also experience Supreme Joy.
You argued till now that all the suffering is real and you have experienced it. But the moment you go into deep sleep, it all disappears for you.
Brahma is not subject to delusion. Once Maya is removed, we experience Brahma. When nothing remains, that is Parabrahma. The world is non-existent. There is no other answer required. Everything rises and falls, or emerges and dissolves in Brahma alone.
This is called the Apavaada Krama. First, Creation was described. Then Adhyaaropam, the imposing of the non-existent.
vinasyati
In a dream, a person sometimes even dreams of his own death. Some people at such times perspire, scream from fear, weep, and tremble, or they sit upright with shock, and some even die during the dream.
Once you wake up, you realize that it was just a dream.
When one wakes up from such a dream, some still feel fear. Then you should pray to God, or Guru, or drink some water and calm down.
Once realization occurs, the conviction comes that this world is unreal. Then only the unfragmented and infinite Brahma is experienced in the Jnanaakaasa, the Space of Pure Knowledge. That you are yourself Brahma will be the experience felt by each and every living being. Whoever desires that experience, will have it. It is everyone’s birthright to experience this, regardless of caste, creed, or status of any kind. All are eligible. There is no distinction made. Every creature that yearns for it with a genuine feeling has the right to obtain this experience.
Now an overview is given.
Aakaasameva
In that supreme sky, or Paramaakaasa, Adi Prajapati who wears the body constituting of mind substance alone, exists. That is Brahma Sareera, the form of Brahma, without any substance, and that is why those who reach that state can travel everywhere.
In Gajendra Moksha why was it mentioned that God came from afar on His vehicle? Gajendra did not realize that God was right within Him. It was his imagination that God was far away and had to travel a long distance and for a long duration. As per Gajendra’s idea, it occurred like that.
Manojavam means He is faster than the mind.
Because God is already within you, you are able to remember Him. He is faster than the mind. It means that He is everywhere. Manomaya Sareera is what He has. Does such a body really exist? Or does it not?
It is not a gross physical body made up of the five elements. The subtle perceptions also have emerged only out of His Sankalpa, His idea.
Just as there is no horn for a rabbit that has never been born, the subtle perceptions and the five elements, which were never born, also do not exist. Only Brahma exists. That is called Parama Jnana.
This concludes this Sarga.
Sri Rama asks some questions at the end. Answers are given as Upadesa. Sri Rama asks that since Hiranyagarbha’s body is much larger than ours, should he not be considered as real.
We will continue tomorrow.
Jaya Guru Datta. Sri Guru Datta. Om Santissantissantihi.