The yoga of Vashishtha

[dwai]

I'm attaching a link to a free pdf to start a discussion. Yoga Vashishtha is a great discourse on the nature of Brahman, atman, void, non-void, mind and existence.

 

I'm reading an excellent version from which I will post relevant (according to me) sections.

 

http://yogi.lv/files/yoga_vasistha.pdf

[Bud Jetsun]

Thank you for sharing that wisdom-dense and beautifully written document.

 

Unlimited Love,

-Bud

[dwai]

Notes on Creation (Chapter 3) --

 

 

 

I shall now declare to you the creation and its secret. For, it is only as long as one invests the perceived object with reality that bondage lasts; once that notion goes, with it goes bondage. Here in this creation only that which is created grows, decays and then goes either to heaven or to hell, and it gets liberated. During the cosmic dissolution the entire objective creation is resolved into the infinite being, which is variously designated as , Brahman, Truth, etc., by the wise, to facilitate communication and dialogue.

This same infinite self conceives within itself the duality of oneself and the other. Thence, mind arises, as a wave arises when the surface of the calm ocean is disturbed. But, please bear in mind that just as a bracelet of gold is but gold (and though gold exists without being a bracelet, bracelet does not exist without gold or other metal), the qualities and the nature of the created and the potentiality of creation are inherent in the creator.

 

The mind is non-different from (has no existence independent of) the infinite self. Even as the mirage appears to be a very real river of water, this creation appears to be entirely real. And, as long as one clings to the notion of the reality of “you” and “I”, there is no liberation. Not by merely and verbally denying such a notion of existence is it obliterated: on the contrary, such denial itself becomes a further distraction. , if the creation is in fact real then there is no possibility of its cessation: for it is an immutable law that the unreal has no real existence and the real does not cease to be.

 

Austerity, meditation and such other practices can therefore not cause its cessation nor enlightenment. As long as the notion of creation lasts, even the contemplation (samadhi) in which there is no movement of thought (nirvikalpa) is not possible. Even if it were possible, the moment one returns from such contemplation, the creation with its sorrow arises in the mind. Movement of thought creates the notion of created objects.

 

Even as the essence exists in all things, as oil exists in sesame seeds, as aroma exists in flowers, the faculty of objective perception exists in the perceiver. Even as the dream-objects are experienced only by the dreamer, the objects of perception are experienced by the perceiver. Just as from a seed the sprout arises in due time, this potentiality becomes manifest as the notion of creation.

 

 

 

 

 

Vasishtha said: In the Creator there is neither a seer nor an object of perception. Yet, he is known as self-created. He shines in cosmic consciousness as a painting in the mind of an artist. In the Creator there is no memory of the past since he had no previous karma. He does not even have a physical body; the unborn is of spiritual substance. Mortal beings have two bodies, as it were, one physical and the other spiritual, but the unborn Creator has only the spiritual, since the cause that gives rise to the physical does not exist in him. He was not created, but he is the Creator of all beings. Surely, the created (like a bracelet) is of the same substance as that of which it was created (gold). The Creator’s thought being the cause of this manifold creation and the Creator himself having no physical body, the creation, too, is truly of the nature of thought, without materiality. A throbbing arose in the Creator whose thought had

spread out as the universe.

 

This throb brought into being the subtle body (made of intelligence) of all beings. Made only of thought, all these beings only appeared to be, though they felt that that appearance was real. However, this appearance thus imagined to be real, produced realistic results or consequences, even as sexual enjoyment in a dream does.

 

Similarly, even the Creator (the holy man of the story) though he has no body, appears to have a body. The Creator is also of a dual nature: consciousness and thought. Consciousness is pure; thought is subject to confusion. Hence, he appears to come into being (arise), though he does not so arise. He is the intelligence that supports the entire universe, and every thought that arises in that intelligence gives rise to a form. Though all these forms are of the nature of pure intelligence, on account of self-forgetfulness of this, and of the thought of physical forms, they freeze into the physical forms, even as goblins though formless are seen to have forms on account of the perceiver’s delusion. The Creator, however, is not subject to such delusion.

 

Hence, he is always of a spiritual nature, not materialistic. The Creator is spiritual; and even so, his creation, too, is in reality spiritual in essence. This creation is causeless. Hence, it is essentially spiritual even as the supreme being, Brahman, is. The materiality of the creation is like the castle in the air, an illusory projection of one’s own mind—imaginary. The Creator is the mind; mind or pure intelligence is his body. Thought is inherent in the mind. The object of perception is inherent in the perceiver. Who has ever discovered a distinction between the two?

 

 

 

 

Rama asked -- O Holy sage! Pray, tell me what the mind really is.

 

Vasistha replied: Even as empty, inert nothingness is known as space, mind is empty nothingness. Whether the mind is real or unreal, it is that which is apprehended in objects of perception. , thought is mind; there is no distinction between the two. The self that is clothed in the spiritual body is known as mind; it is that which brings the material or physical body into existence. Ignorance, (repetitive history), mind-stuff, bondage, impurity, darkness and inertia are all synonyms. Experience alone is the mind; it is none other than the perceived. This entire universe is forever non-different from the consciousness that dwells in every atom, even as an ornament is non-different from gold. Just as an ornament potentially exists in gold, the object exists in the subject. But when this notion of the object is firmly rejected and removed from the subject, then consciousness alone exists without even an apparent or potential objectivity. When this is realised, evils like attraction and repulsion, love and hate, cease in one’s heart, as also the false notions of the world, you, I, etc. Even the tendency to objectify ceases; this is freedom.

 

Edited March 7, 2016 by dwai

[doc benway]

This is a wonderful teaching on Advaita Vedanta.

[dwai]

Continuing further --

 

 

 

Rama Asks - Holy sir, if the object of perception is real, then it shall not cease to be. If it is unreal, then we do not see it as unreal; so how can we overcome this?

 

Vasistha said: Yet, O Rama, we see that there are holy ones who have overcome this! External objects like space, etc., and psychological factors like “I” etc., exist only in name. In reality neither the objective universe, nor the perceiving self, nor perception as such, nor void, nor inertness exists; only one is, cosmic consciousness (cit). In this it is the mind that conjures up the diversity, diverse actions and experiences, the notion of bondage and the desire for liberation.

 

Edited March 7, 2016 by dwai

[dwai]

Further more --

 

 

 

Rama asks -- O Holy sage! What is the source of this mind and how did it arise? Kindly enlighten me on these.

Vasistha replied: After the cosmic dissolution and before the next epoch dawned, the entire objective universe was in a state of perfect equilibrium. There then existed the supreme Lord, the eternal, unborn, self-effulgent, who is the all and who is omnipotent.

He is beyond conception and description; though he is known by various names like Atman etc., these are viewpoints and not the truth.

 

He is, yet he is not realised by the world; he is within the body, too, yet he is far. From him emerge countless divinities like lord Vishnu, even as countless rays emerge from the sun; from him emerge infinite worlds as ripples arise from the surface of the ocean. He is the cosmic intelligence into which countless objects of perception enter.

 

He is the light in which the self and the world shine. He ordains the characteristic nature of every created thing. In him the worlds appear and disappear, even as a mirage appears and disappears repeatedly. His form (the world) vanishes, but his self is unchanging. He dwells in all. He is hidden and he overflows.

 

By his mere presence, this apparently inert material world and its inhabitants are ever active. Because of his omnipresent omnipotent omniscience, his very thoughts materialise.

 

This supreme self cannot be realised, O , by means other than wisdom—not indeed by exerting oneself in religious practices.

 

This self is neither far nor near; it is not inaccessible nor is it in distant places: it is what in oneself appears to be the experience of bliss, and is therefore realised in oneself.

 

Austerity or penance, charity and the observances of religious vows do not lead to the realisation of the Lord; only the company of holy men and the study of true scriptures are helpful, as they dispel ignorance and delusion. Indeed, when one is convinced that this self alone is real, one goes beyond sorrow, on the path of liberation.

 

Austerity or penance is self-inflicted pain. Of what value is charity performed with wealth earned by deceiving others—only they derive the fruits of such charity! Religious observances add to one’s vanity. There is only one remedy for ignorance of the Lord—the firm and decisive renunciation of craving for sense-pleasure.

 

 

 

 

Edited March 7, 2016 by dwai

[dwai]

Further --

 

 

 

III:7      Rama asked: Where does this Lord dwell, and how can I reach him?

Vasistha replied: He who has been described as the Lord is not very far:

 

He is the intelligence dwelling in the body. He is the universe, though the universe is not he. He is pure intelligence.

 

Rama remarked: Even a little boy says that the Lord is intelligence: what need is there for special instruction concerning this?

 

Vasistha replied: Ah, one who knows that pure intelligence is the objective universe knows nothing. Sentient is the universe, and sentient is the soul . The sentient creates the knowable and gets involved in sorrow. When there is cessation of the knowable, and the flow of attention is towards that which is not knowable (pure intelligence), then there is fulfilment and one goes beyond sorrow. Without the cessation of the knowable, one’s attention cannot be finally turned away from the knowable. Mere awareness of the involvement jiva of the in this samsara is of no use. But if the supreme Lord is known, this sorrow comes to an end.

 

 

Edited March 7, 2016 by dwai

[dwai]

Further more --

 

Rama Asked - Holy sir, please describe the Lord.

 

Vasistha Replied - The cosmic intelligence in which the universe as it were ceases to be, is the Lord. In him the subject-object relationship appears to have ceased, as such. He is the void in which the universe appears to exist. In him even cosmic consciousness stands still like a mountain.

 

Rama asked again: How can we realise the Lord and realise the unreality of the universe that we have come to regard as real? Vasistha answered: The Lord can be realised only if one is firmly established in the unreality of the universe even as the blueness of the sky is unreal. Dualism presupposes unity, and non-dualism suggests dualism. Only when the creation is known to be utterly non-existent the Lord is realised.

III:8, 9    

Rama asked: Holy sir, by what method is this known, and what should I know by which the knowable comes to an end?

 

Vasistha replied: The wrong notion that this world is real has become deep rooted on account of persistent wrong thinking.

However, it can be removed that very day on which you resort to the company of holy men and to the study of the holy scripture. Of all scriptures this (maharamayanam) is best. What is found here is found elsewhere; what is not found here is not found anywhere else.

 

However, if one does not wish to study this one is welcome to study any other scripture—there is no objection to this. When the wrong notion is dispelled and the truth realised, that realisation so thoroughly saturates one, that one thinks of it, speaks of it, rejoices in it and teaches it to others. Such people are sometimes called jivanamuktas and also Videhamuktas.

 

Rama asked: Lord, what are the characteristics of jivanamuktas (liberated while living) and Videhamuktas (liberated ones who have no body)?

 

Vasistha replied: He who, while living an apparently normal life, experiences the whole world as an emptiness, is a jivanamukta. He is awake but enjoys the calmness of deep sleep; he is unaffected in the least by pleasure and pain. He is awake in deep sleep; but he is never awake to this world. His wisdom is unclouded by latent tendencies. He appears to be subject to likes, dislikes and fear; but in fact he is as free as the space. He is free from egotism and volition; and his intelligence is unattached whether in action or in inaction. None is afraid of him; he is afraid of none. He becomes a Videhamukta when, in due time, the body is dropped. The Videhamukta is, yet is not, is not ‘I’ nor the ‘other’. He is the sun that shines, Vishnu that protects all, Rudra that destroys all, Brahma that creates; he is space, the earth, water and fire. He is in fact cosmic consciousness—that which is the very essence in all beings. All that which is in the past, present and future—all indeed is he and he alone.

 

[dwai]

And this is most important imho --

 

The perception of ‘the worlds’ is beginningless ignorance. Yet it will vanish with the help of enquiry into truth. Only that ceases to be which has come into being.

 

This world has never really come into being, yet it appears to be—the exposition of this truth is contained in this chapter on creation. When the previous cosmic dissolution took place, all that appeared to be before disappeared.

 

Then the infinite alone remained; it was neither emptiness nor a form, neither sight nor the seen, and one could not say that it was, nor that it was not. It has no ears, no eyes, no tongue, and yet it hears, sees and eats.

 

It is uncaused and uncreated; and it is the cause of everything as water is the cause of waves. This infinite and eternal light is in the heart of all: and in its light the three worlds shine, as a mirage.

 

When the infinite vibrates, the worlds appear to emerge; when it does not vibrate, the worlds appear to submerge: even as when a firebrand is whirled fast a fiery circle appears, and when it is held steady, the circle vanishes.

 

Vibrating or not vibrating, it is the same everywhere at all times. Not realising it, one is subject to delusion; when it is realised all cravings and anxieties vanish.

 

From it is time; from it is perception of the perceivable object.

Action, form, taste, smell, sound, touch and thinking—all that you know is it alone; and it is that by which you know all this! It is in the seer, sight and seen as the very seeing; when you know it, you realise your self.

 

[3bob]

Om connected to Self never ceases

[3bob]

it is Self that realizes Self

[smilingone]

The Yoga Vasistha is and superb Scripture. A lot of story telling but about the nature of Brahman and ultimate reality. Something that doesn't happen to often in storytelling format.

 

Sri Kuppa Venkata Krishna Murty has been creating a wonderful series on Yoga Vasistha available for all to read and download. 

 

http://www.advaita.org.uk/discourses/Yogavasishta/yogavasishta_contents.html

 

Enjoy

[Bodhicitta]

Not sure who translated and commented on the OP version.  There is another plump abridgment by Swami Venkatesananda, titled Vasistha's Yoga.  It is also online I think.

[dwai]

Not sure who translated and commented on the OP version.  There is another plump abridgment by Swami Venkatesananda, titled Vasistha's Yoga.  It is also online I think.

 

That is what I am reading currently (and excerpts posted here are from it)