SAnti samAyAta yOga – peace bringing yoga

bhagavAn vaSishTha said: rAmA! always, in all states, performing all actions with all people, mind need to be treated thus:

“not attached to movement of thoughts in future, not to memory from past, not to present things, not on void space, not below, not in the middle, not on directions, not on external objects, not on any sense functions, not on life force, not in the middle of eyebrows, not on end of the nose, not in darkness, not on light, not in the cave of heart, not waking, not dreaming, not sleeping, not on qualities, neither vibrating nor steady, not far nor near, not even in the counting of time!”

Thus making the “mind” essential self, giving up everything else, rest in pure consciousness in transcendence holding only to a trace of what is known as “mind”.

Having established thus, assuming the “limitations” one my perform all transactions or give up! O rAmabhadrA! hold on to those traces of limitations as long as the ongoing actions reach completion.

My Notes: By negating all the well known and some trademarked meditation techniques and kriyas, mudras etc., above; bhagavAn vaSishTha is not throwing them away. All those methods of concentration are useful to different kind of practitioners. But they are not bringing the “mind” to absolute rest. That is the only point! 

BhagavAn vaSishTha continued: Such a liberated soul is ever free from sorrow and fear. That state is known as “wakefulness in deep sleep” or “deep sleep in wakefulness” or turiya or the fourth state of consciousness.

In reality there are no two categories. If one is conscious real and the other is unconscious then there will be no possibility of relating both of these existences. If both are said to be consciousness, there can’t be difference in the first place. Only by no proper inquiry, whole cycle of repeated births and deaths occurring.

Several attachments and impressions are derived making the whole thing complicated and later comes to be known as jeeva, internal instrument, mind, memory etc., are all same misconception!

As sage spoke these words, Sun set. This brings us to the end of 71st Sarga of upaSama prakaraNa and the 13th day of this great discussion between the bhagavAn vaSishTha and lord rAma comes to a close on the eve of yOginI EkAdaSi of SrI vilambi year

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bhAsa & vilAsa – The “internal attachment or conditioning”

Nearly five months after the last post on this blog, we come to a wonderful nirjala EkAdaSi of SrI vilambi year today.

bhagavAn vaSishTha said: O rAmA! In the practice of realizing self, one should win over the mind by mind itself. Let me narrate an account of two friends at this moment. In sahya range of mountains, there are two sages who are close friends and they got children around the same time. One named his boy as bhAsa and the other sage named his boy as vilAsa.

bhAsa and vilAsa grown up as inseparable close friends. When they became young men, both the fathers passed way around the same time. Having conducted the final rites to their fathers, grief stricken, both these friends become very sad and restless at that place. Both left the place and went in different directions. A long number of years elapsed. Then they met again. Having recognized each other:

vilAsa asked: “Oh my friend and great sage bhAsA, I am delighted to meet you again. How did your practice go? did you attain the results of austerity? Have you realized self?”

bhAsa replied: “I consider extremely fortunate to see you again my brother. How can we get rid of this worldliness without removing all the desires arising in the mind?”

The discussion which started with the above continued into a long conversation inquiring into the nature of world, desires, craving and self; this discussion turned into a process of inquiry; that later bestowed the highest knowledge to both of them and both become self realized in due course of time!

bhagavAn vaSishTha continued: O rAmA! think for a bit, what kept this two sages ignorant and made them wander across places? It is the internal conditions known as antaH-sangam. By mutual reinforcement of their knowledge gradually the internal conditioning has been removed. That is the cause of their realization.

Abandoning the infinite nature of self,  strong conviction in the reality of body is the conditioning. This conditioning is the bondage. This is only called attachment as well. AND recognizing the infinite self is never divisible; the body, mind etc., as non-self is the wisdom which removes the bondage.

This internal bondage impacts not only humans, it is applicable for animals, trees, gods, daemons and all beings. (bhagavAn vaSishTha gives several examples of bondage in animals and trees as well)

The practice of non-attachment with any thing that is being experienced, on any situation, in any direction, on any event, with any persons, on any skill, on any result, on any qualities, on anything is the only way to get rid of this powerful conditioning.

O rAmA! what comes as an obstacle in removing the conditioning is mind alone. The ignorance, internal instrument, memory, mind etc., are all the different names of the mind alone.

(A very long discussion here again on the nature of world, the movement in the world appearance is followed by rAma asking: What is the spandam of chittam? and how that is removed?)

bhagavan vaSishTha’s answer: What is knows as mind is vibration alone. People refer to the vibration of mind but in reality the vibration itself is the mind (or technically chittam) The spandam is known as chittam and chittam is known as spandam. As long as the chittam is there, the spandam will be there and as only as long as spandam is there, chittam is there.

The spandam is also known as praNa or the energy or the life force and the impression store is known as chittam or mind. By regulating one of them, the other also gets regulated and subsided. That is the key for practice. 

There are two ways of removing this vibration of chittam

  1. yoga (controlling the functions by controlling praNa)
  2. jnana or observing the real nature of self.

—0—

With this, we come to the end of 78th sarga of upaSama prakaraNa on this blog. Rest of upaSama prakaraNa deals with the multiple details of yOga and jnana methods and will be covered in later posts.

Remember the key to success in practice. The outward life force praNa is nothing but movement in the internal mindchittam. They are mutually dependent and reflect each other in each other. 

Om tat sat

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Interesting account of suraghu and parigha

Continuing the discussion on last post, bhagavAn vaSishTha said: O rAma, as all the teaching of sounds is for the sake of realization of truth, so let me narrate an ancient account of a king suraghu of kirAta kingdom known as hEmajaTa that is on one of the peaks of Himalaya range. suraghu was powerful, knowledgeable, tribal king who expanded his empire and ruled his territory very well. As years passed, he felt even though he has been righteous, probably he could be doing several mistakes in performing his duties as a king and that could lead him to the bode of sinners. One day sage mAnDavya came to his palace. Having duly worshiped the sage, suraghu asked:  “Oh great sage, I am confused about the duty I perform. During the course of punishing the wicked and ruling this kingdom, I may be committing mistakes and that could accrue sin on my account, please tell me a way to come out of this nagging doubt in my mind”

Sage mAnDavya replied: “Oh King, by vairagya and tyaga you should inquire into the true nature of your self and mind to come out of all doubts at once. That will lead to rise above the duality and reach eternal fulfillment.”

“It is the mind that takes the shape of doubt, it is the mind that takes the form of the clarification as well. It is the mind that is causing you the doubt and it is going to be the mind that alone makes you feel clarified. – beyond all these changing forms find the true nature of your self by asking yourself who am I?”

Having explained some more detail Sage mAnDavya left the place to his own silent abode.

King suraghu took the advice from sage mAnDavya and inquired into the self. He rejected all the concepts and finally reached the ultimate realization declaring “namO mahyam anantAya samyak jnAnOdayAya ca”  “I bow down to my self, infinite, completely realized as well.”

Having given up the ignorance, just like sage viswamitra attained the brahmanyam through brahma jnana, suraghu continued performing his duties.

Lord rAma asked: “O great sage, is it sufficient to get the thorough understanding just once? The mind is of very wavering nature. Will it stick to one time realization?

bhagavAn vaSishTha said: O rAma, listen to this great discussion between the suraghu and his friend rAjarshi parigha, which will answer your question.

parigha, king of pAraSika kingdom a good friend of suraghu. Due to a great famine in his kingdom, parigha took to severe penance for a long period. In due course his sons looked after his kingdom. Over a period of time the situation become better and came to a normal stage. parigha continued his penance and lord appeared before him and granted a boon. parigha wished for clarity and purity of his mind. Lord granted his wish. Due to the purity and clarity of mind, very quickly, parigha attained supreme realization of true nature of the self. Having given up everything, he lived a life of a mendicant going from place to place.

Once he came to the hEmajaTa kingdom where the suraghu is ruling. Both friends met and discussed several things. Suraghu said, I have attained realization due to the grace of mAnDavya muni during the course of discussion. Having heard this, rajarshi parigha questioned: “Oh sinless one! are you able to spend sufficient time in samadhi while performing all your duties?”

for this question suraghu answered: “Oh mahatma, what is samadhi if the seeds of attachment in the heart is not burned down? Is it just sitting in baddha padmasana controlling senses? No. The realization of true nature is the fire which burns all the confusions, desires and their basis of ignorance. Having burnt down all these, one establishes in the eternal nature. That is samadhi. I have been established in such a samadhi always. There is no coming and going out of samadhi. All the distinctions and the ability to make distinctions are gone from my heart. I do not get to have a time where I am not in my true nature.”

Having heard this answer parigha said: Oh great friend, you are verily established in truth. You achieved the highest realization beyond all the distinctions of mind, space, time and all the components of the experience called dRSya.

Having further discussed the dRSya bhrama, both the realized friends worshiped each other in wisdom filled discussion and left to their own activities.

bhagavAn vaSishTha instructs rAma again on the seven jnana bhUmikas (Old post: https://yogavaasistha.wordpress.com/2014/11/03/seven-layers-of-ignorance-and-knowledge/ ) having his answered his doubt regarding realization.

My Notes: 

  1. The highest priority is to remove ignorance and realize the true nature of self. The path used can be self inquiry or tapas. It does not matter. The result of realization is non different in any path that has been achieved.
  2. We reach the end of 64th sarga of upaSama prakaraNa.
  3. Only a realized person can recognize the realization in another person. Never a non-realized person can judge the realization of another person including the own realization…..
  4. A realized person will not have any doubt regarding own realization or finds any distinction between self and the others.

om tat sat

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Transactions or Transcendence?

Having heard the narration of uddAlaka, Lord rAma asked: In realized people some are engaged in transactions and some always stay in transcendence of samadhi? Who is better, of these two types of realized sages? Please explain.

bhagavAn vasishTha answered: Both of those, who has still engaged in actions and one who has given up actions are absolutely equal; as they have arrived at the state of non-confusion. Non-doer-ship of the mind, having answered all the doubts raised in it, attained composure – that is the transcendence – that is the highest, supreme good. O rAma!

Let’s take an example: A listener who is not listening to the discourse even though sitting in the front row, while the speaker is speaking lucidly about the subject is not a listener. He is not doing any action.  Similarly, one who is sleeping, appearing very peaceful to outside observers, but in his dream he has fallen into a big ditch and trying hard to get out of it. He is engaged in action. So, the doer is really the “mind”.

What is samadhi? is it sleep? is it waking? is it acting like peaceful? – NO. samadhi is real peace. Peace after all the seeds, traces of actions are removed from the mind.

praSAnta jagadAsthO’ntar vIta SOka bhayaishaNaH
svasthO bhavati yEnAtmA sa samAdhiriti smRtaH (sarga 56, SlOka 20)

Pacified, having removed the inward concepts of pain, fear and desire; in the world’s existence; whose self attained the original nature, he is known to be in samadhi.

Explanation with example: One who has sat on top of a hill appearing to be like a saint. All his mind is filled with worldly desires. Can we call him enlightened? Another gives up all his property, wealth and runs away to protect life from a calamity. Can we call him the one who has “given-up” everything? So, any one who does some sacrifice for the sake of name or fame, gives up things due to fear or sacrifices one desire for another desire – all these can’t be called as sacrifices. On the other hand, one has seen lumps of silver on the sea shore; he approaches them and having realized them only as shells reflecting light, smiles and turns away. He has not given them up due to fear, not due to another higher desire, not due to pain. He realized that the true nature of them and given them up. Does he give up anything at all? He gave up the false nature of attracting towards appearing reality. That is the highest type of giving up.

So, O rAma, seeing all beings as self, and seeing other’s wealth as a lump of mud just by the nature, not due to any fear (and other emotions mentioned above) is the real seeing i.e, realization. That is establishment in the TRUTH.

One who is established in TRUTH, there is neither transactions nor transcendence beyond them. They just do not bind.

Thus, we reach the end of 56th sarga of upaSama prakaraNa on the eve of SrI hEmalambi year pushya bahula EkAdaSi, shat tila EkAdaSI. 

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UddalakOpakhyAnam – The narration of uddAlaka

This post aims to cover the key points of the narration of uddAlaka.

Bhagavan vaSishTha said:

uddalaka vadaLUnAm viSirNam bhutapanchakam
kRtvA kRtvA dhiyA dhIra dhIrayAntarvichAraya

O rAma! like the sage uddAlaka, who performed a persistent inquiry into the antaHkaraNa, having crossed over the five fundamental elements again and again, you should engage yourself.

uddAlaka is a young boy who was interested in the self-inquiry more than the result of it. He left the social life completely and retired into forest in his teenage itself. He taught his own mind continuous self-inquiry in various ways.

“Of foolish mind, a deer gets killed by its attraction to musical sound made by the hunter; don’t get destroyed like a deer. An elephant gets trapped by the sensual enjoyment related to touch; don’t get trapped in that way. A fish gets caught by the attraction from sense of taste to its bait; don’t get caught by that. A bee gets lost in the lotus due to the attraction to the smell; don’t get lost the same way. A locust get attracted to the light of the fire and gets consumed by it; don’t get consumed by the sense of vision.

In this way just by one sense, beings are destroyed; what is the fate of someone who was taken by all five senses?

Similar to the above sequences, several sequences of self-inquiry was used by uddAlaka. As time progressed, he started to see some vision of light from inside. With this experience, his mind started running away from the concentration. He was taken to the memories of past and desires. But uddAlaka did not give up. He forcibly brought the mind back to contemplation of self again and again.

He roamed on the mountain peaks like a mad man for a while unable to focus on the inward light and outward darkness of sense attractions. Again after a while he entered a cave and taught his mind self-control.

“What is the cause of running away of mind? It is the subtle impressions called vAsanas. vAsanas are firmly attached to the ego or limited identification of self with body or mind. In reality body and mind are opponents of each other. When body is in pain, mind gets into the pain. When mind is in pain, body feels the pain. So they hurt each other. At the same time, they have a great dependence; mind thinks it is body and works and body thinks that it is the mind and works; they both help each other to maintain the identity of ego.  So, by giving up identification with one of them removes the identification in the other of them. ” Having decided thus, sage uddAlaka started the praNava yOga. 

{ Details of praNava yOga are not meant for general public. So, it is advised to study that from a realized sage } 

With praNava yOga, having crossed three states and three guNas, brightness, darkness and unconsciousness entered a sixth stage of realization – nirvikalpa samadhi. He stayed in that state for several months each time. At one instance, when he came out of nirvikalpa samadhi he was surrounded by several gandharva and vidyAdhara kanyas who are singing in great melodies. They invited him to a divine chariot saying “this is the chariot sent specially for you to take you to the haven; the essence of all the actions is finally reaching haven; please accompany us”

Having heard these words of divine damsels, uddAlaka did not respond to them. He was neither attracted nor rejected them. He went back to his samadhi.

cit sAmAnya chirAbhyAsAt sattA sAmAnyamEtya saH; 
dRSyEsMin chitra-ravivat nAstamayA nnacOdayam

Having practiced this mental equivalence for a long time, he reached truth-equivalence (sattA-sAmAnyam) His glow was constant like a Sun who never set nor rose!

Lord rAma asked: What is this sattA-sAmAnyam? Oh gurudEvA!

Having removed all the objects from the experience along with their cause, the consciousness remains as the true form of the seeker beyond all the thought forms and their material equivalents. That is the pure-being which is termed as sattA-sAmAnyam, the highest state of a seeker’s consciousness.

There is no need to doubt about such a state, sages like us, gods like vishnu always remain in that state alone. O rAmA! sage uddAlaka reached that stage and remained there as long as the body’s prarabdha karma lingered around. At one point in time an intention arose in sage uddAlaka: “let me drop this embodiment”. Thus the yOgi’s life force merged in the supreme bliss and body remained to dry up.

One day goddess pArvatI came with all her powers to that mountain, and goddess chAmundI took the skeleton remains of sage uddAlaka and wore them in the crown! O rAmA! see the greatness of self-wisdom. Even the bones of sage uddAlaka reached such a great position on to the crown of divine mother!

My Notes: 

  1. In this narration there is no second character than sage uddAlaka. He trains his own mind through various methods to attain the highest stage.
  2. Name uddAlalka means one who saved himself from the mire. The name suits to the sage, who saved himself from the mud of ignorance.
  3. This post is made nearly after 7 months of gap as we approach the mukkOTi EkAdaSi on 29th December 2017.
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gAdhi brAhmaNa vRttAntam

BhagavAn vaSishTha said: O rAma! for the sake of establishing the nature of mAya, the source of all duality let me narrate about gAdhi. Don’t think the gAdhi as the father of sage viSwamitra. This gAdhi is a brahmaNa who lived in the kOsala kingdom. He followed the life as prescribed in sAstras and about the middle age, he left the social life to perform penance towards lord vishNu.

After 8 months of severe penance, lord vishnu appeared to gAdhi and granted a boon. gAdhi asked: O lord, mAya, your unique potency that brings up the world, which is the cause of ignorance, which is difficult to surpass. I want to experience the mAya. Please grant me.

Lord vishnu said: “O gAdhI! you will experience my mAya. Having experience, you will cross it. Let your wish come true!”

Having gained this boon from SrI Hari, gAdhi started living next to the tank in a small hut. Everyday he is waiting for experiencing the mAya. One day he got into the tank to take bath as usual, but his mind is not in its peace. As per the procedure he is taking a darbha grass and whirling in the water reciting the snAna mantras, gAdhi’s mind started freezing. gAdhi’s body became like a pole and stood in the middle of the tank. His mind started experiencing various experiences.

gAdhi has seen himself in his hut, he has some disease and his health is in critical situation. All his relatives arrived there, his wife is crying at his feet, his mother is asking him some questions coming near to his face. As all relatives and friends witness, gAdhi’s life left his body. After confirming the death, relatives took the body to the burial ground and performed the final rites. They all dispersed to their respective places.

gAdhi’s jeeva is seen in the womb of a tribal lady. gAdhi has seen it in a helpless state like a small worm. It is struggling to come out of the womb. After a while the child got delivered. He is grown to 16 years of age and living like a tribal in the forest. He is very aggressive, killing several animals and leading the group. He married a suitable girl from the tribe. Over a period of time he is conquered by the old age. Unable to hunt and earn, his family deserted him and he started living in a hut away from the tribe. Unable to bare the loneliness,  with a miserable mind he walked to a nearby kingdom named kIra dEsam. 

As he entered the capital of the kIra kingdom, there is some event happening. He was unable to figure out what type of event was that. All the people are looking sad but on the streets. There is an elephant going around in the streets with a flower garland. As it moved few time here and there it finally came near the old tribal and put the garland on his neck. Minsters came to him and took him to the king’s palace and put him on the throne as their king passed away suddenly and he has no heirs left. As per the custom they used the court elephant to select the next king.  In that way the old tribal has become a king without anything been asked.

He ruled the kingdom about 8 years in the name of gavala mahArAja. But his tribal tendencies were not keeping him peaceful in the palace. One day without any royal attire he came out into public. Some members of his tribe came to sing and dance in a public procession in the city and they recognized this man as one of them. The tribal said “O kanTajA, how come you are here? What are you doing? Did the king liked your singing and dancing and kept here?” In this way his original identity got revealed to the people of kIra dEsa.

Having known that the king is from a very low social status, ministers and other stopped respecting him and some of them taking it as an insult started protesting by putting themselves life on the fire. By looking at the protest, the old tribal also felt very bad and he also jumped into one of the burning pyres and gave up his life.   As the gavala maharaja jumped into the fire, the gAdhi in the middle of the tank started the consciousness and thought: “I am gAdhi, a brahmaNa who is righteous, I am nothing to do with this kirAta rajya nor with kIra rAjya” – He came out of the tank and started living in the hut again.

He was contemplating: “Who am I? what have I seen? How all my relatives have come here? I do not even remember my mother. Why has she came and cried for me? I am not even married. Who is my wife crying for me? How can I see my own death? So, all this is only a delusion”

After a few days one maharshi came that side. gAdhi invited him as a guest. After revering the maharshi, both gAdhi and maharshi shared the available roots and fruits and started taking rest.

They both engaged in the discussion: gAdhi asked the new sage, swami, why are you so weak and lean? Where are you coming from?

sage replied: O gAdhI, I am coming from kIra dESa, there is a tribal who ruled the kingdom for past 8 years in the name of gavala maharaja. I was staying there for a month with a brahmaNa who was serving him. After the truth came into light, several people gave up the lives. That tribal also gave up his life. I am doing prAyaschitta in three kRcca and cAndrAyaNa vratas. You know performing kRccha and cAndrAyaNa has a lot of upavAsas – after the performance of these fasting vratas, I came to this deep forest to get a pAraNa from a sage like you to purify myself. Now I feel pure as you have offered me the root and fruits. —- Having said this, the new sage left the hermitage.

Having heard this, gAdhi got astonished. What! me becoming a tribal and eventually becoming king of kIra dESa is a delusion. How come this new sage is saying that as reality. Let me verify. Having thought so, gadhi started as per the directions given by the new sage towards kIra dEsa.

He arrived at the bhUta mandalam, where the tribal lived. He has seen the hut where the tribal kanTaja lived. That place is now appeared abandoned but he could see all those that were experienced by him in the delusion. The walls, the old mats,  the bones of animals in the back yard etc., It exactly matches with his delusive experience. He went into the hamlet and inquired about the kanTaja. Everyone said the same story has gAdhi experienced. Feeling astonished, he left that place towards kIra dEsam having inquired the people there, they all said exactly what the new sage said.

Having heard all these, gAdhi lost his mind. How come a delusion can be true? How yesterday’s dream become true today? What is delusion? what is true? who created all this? O, may be this mAya is caused by lord vishnu’s boon. Let me verify. He entered a cave nearby and started performing the penance.

After one and half years of penance with only one mouthful of milk everyday, lord vishnu appeared in front of him and said: “O gAdhI, you wanted to see my mAyA and you have experienced it. Even after that why are you performing this penance?”

gAdhI said: O lord, your mAya is great. I now know the power of delusion on the mind. But it is still not clear. When I was frozen in the middle of tank, I have seen in a short duration of time nearly 80 years of my life as kanTaja and gavala maharaja. Now in reality I am here and people are giving a testimony of me coming here as a old man and ruling the kingdom for 8 years and giving up the body by jumping in to fire. How the duration of time can be reconciled?

Lord replied: O gAdhi! you are thinking there is internal world different from the externally observed world. In reality both are creations of your mind alone. All the three distinction of the time are created by mind alone. What is past experience, your mind takes the shape of those experiences when you remember them. What is in future is imagined by the mind and What you are experience as present also a modification of mind alone. So, all the three distinctions of time are only mental modifications.

There is no other sage, no coming and inquiring and no experience outside. All of what you had only a single delusion. So, carryout your normal activities. Said Lord vishnu and disappeared.

But, gAdhi maharshi is still not convinced. Lord said, I had only one delusion. But I have seen it as a dream like delusion and then having affirmed about this by a stranger sage, I went and verified. Let me go again and re-verify the situation. Then I should check with lord again. Having thought this way, gAdhi went again to see the bhUta mandalam and the kIra dEsam. He has got evidence exactly in the same way as earlier — All those events are confirmed by people there.

gAdhi again started penance towards lord vishnu. After not so long, lord vishnu gave his darSana. gAdhi exclaimed:

“Swami, you said I had only one delusion. But I have gone back to those places and got the evidence of those events happening exactly as seen in delusion. How come the delusive experiences are experienced by so many others in those places? Please clarify this doubt for the sake of bringing peace to my mind.

Lord Said: O gAdhI! in a tribal village, on its outskrits there is an abondaned house. For some funny reason you imagine that house being yours. Somehow you link your experiences with the place and coincidentally attribute it to be yours. This is another delusion. When four friends walk across a sea shore all of them see a shell and think it as a silver coin. All four of them go near it and realize it is only a shell. Is this not a collective delusion? In the same way a delusion can be coincidentally experienced by multiple beings at the same time? Is there a rule it should not happen that way? NO. This is called as kAka-tAlIya nyayam means a crow stands on a palm tree and the palm fruit falls. There is no cause and effect between these two events. They appear to be so for crow and all the bystanders as well. The causal relation between these two events is a delusion. You can’t limit the delusion to yourself alone. Imaging that there are ten friends who are equally drunk and all of them feel the mountains are rotating and they all feel the same. But the rotating mountain delusion is not true.

In essence, there is a clear possibility of samAna bhrAnti to multiple people at the same time. As SrI hari continuing this, gAdhi interrupted and said: Lord, you are saying everything is a delusion, but in the time we see some order. There is rain in rainy season and heat in the summer. One season is giving one type of experience and other another. How can we say all this is delusion when such an order is experienced?

Lord said: O gAdhI! what is this time? It is relative to the Sun and Moon you observe. Is there a time absolute beyond these observations? All these are created distinctions of the mind alone. There is no absolute time beyond the mind. If any such absolute time exists, then it can’t be different from the self. So, such an absolute time is another name of self. So, this temporary experience of order in terms of seasons is also a delusion experienced by the mind. At the same time all those who are in a place experience similar climatic conditions. Due to the mutual affirmation you develop a feel of reality in the delusion. That’s it. — having said this Lord disappeared.

gAdhi spent another few months contemplating on this teaching of lord but could not come to a conclusion. He could not accept that all this being a single simultaneous delusion. He again started to perform penance. In a short while SrI hari appeared again.

gadhI said: bhagavAn, My confusion is growing as I think about my tribal life, king life and this life. All your explanation till now is not clearing my doubts. This time, I want you to completely clarify my doubts.

Lord SrI hari said: O brahmarshi! listen carefully. All this world is nothing but delusive experience. The root cause of all this delusion is forgetting your true nature of self. Only due to such forgetfulness everyone is experiencing some thing. Let me explain what happened:

Once upon a time in bhUta mandala a tribal was born with the name kanTaja. Eventually he became the king of kIra dESa. He later jumped into fire and gave up the body. His story has reflected in your mind when you are taking bath in the tank. It just did not reflect. You got immersed in that reflection. You become one with this body mind complex known as kanTaja in that story. So, you forgot your identity and assumed the identity of kanTaja in the mental reflection. 

For a realized person this mis-identification will not arise.

gAdhi asked: Lord, will there be no identification to the realized sage?

Lord replied: There are two types of identifications. One is to identify with a limited being just like one body and mind as self and the other is to identify with the whole of the experience. If you have identified with whole of the experience you would not have any pain or pleasure from it. This sarvahambhava of identifying with everything in the experience will not cause trouble; the trouble is with the parichhina ahamkara of identifying with one small being within the experience that brings an individual into cycle of repeated births and deaths. A realized person goes beyond both the types of ahamkAra

gAdhI asked: What about the solution for me? Lord replied: tapas is the only solution for this. In this same cave perform another ten years of tapas. you will be released from all the mis-identifications.

Following Lord’s suggestion, gAdhi became a jeevanmukta and spent his rest of life unattached to any kind of delusion!!

 

My Notes: So, the root cause of delusion is not really in the delusion itself. But in a limited identification with it forgetting the true identification as a witness to the whole of it!!

Sharing this post on the occasion of my Guru’s third year aaradhana day i.e, jyEshTha Sukla tritIya of SrI hEmalambi year. 

This covers sargas 44 to 50 in this post. It is highly recommended to study the original to get the truth of mAya in lord’s own words.

om tat Sat

 

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prahlAda path – Lord vishNu’s intervention – Conclusion

All the efforts of dAnavas, trying to bring prahlAda back to senses went in vain after https://yogavaasistha.wordpress.com/2017/04/21/prahladas-path-part-2/

Then without the leader the pAtAla became lawless and the powerful started exploiting the weak. Just like the bigger fish eats the small, the world of dAnavas gone into a situation of lawlessness which resulted in complete fall of danava race.

After his yOga nidra sleep, lord vishnu woke up and observed all the worlds; he looked at the world of gods, world of humans and then took a look at the world of dAnavas. Having seen the situation everywhere, he thought: “Oh! prahlAda’s inaction in the pAtALa made the dAnavAs weak. As there is no opposition, even the dEvas in swarga will gradually lose the interest in victory. This will lead to disinterest towards actions on the Earth. Finally before the stipulated time, all the three worlds will cease to exist due to inaction. So, let me get this corrected”

Thinking thus, Lord vishNu went to the place where prahlAda is in deep samadhi along with few of his ministers and then blown his conch shell called pAncajanya. The vibrations from the vishNu’s pAncajanya moved the life force which is stationary in the brahmarandhra of prahlada and the life force vibrated whole of the body of prahlAda. Lord vishNu said: “be conscious O king of dAnavAs!”

Lord addressed prahlAda: “O king, now you have realized the self and raised above the body and mind consciousness. There is neither death nor life for you. There is nothing either to reject or to accept to you. You need to be carrying out your duties, so come and occupy your throne and rule this world as long as the Sun and stars are shining. I will perform your coronation with my own hands”

Having said that, Lord vishnu performed the rAjyAbhishEka to king prahlAda.

Lord rAma asked: “O sage, you said prahlAda came our of samadhi by the sound made by lord vishnu’s conch? one who has completely disengaged with sense organs in deep samadhi, how the sound can bring the worldly consciousness back?”

bhagavAn vaSishTha answered: “O rama! prahlAda’s Atma is non different from Lord vishnu; it is the Lord Vishnu’s sankalpa that brought back the worldly consciousness in the being called prahlAda. As long as the body remains to a realized person the state is called jeevanmukti. After the body is completely dropped of the mukti is vidEha mukti. Jeevanmuktas can operate in this world for the sake of world’s operation as needed.”

Notes:

  1. Sharing this on apara EkAdaSi of SrI hEmalambi year. (vaiSAkha bahula EkAdaSi today)
  2. With this we conclude three part narration of prahlAda’s path by reaching the end of 43rd sarga of upaSama prakaraNa of yOga vASishTha
  3. It is prahlAda’s own effort, devotion, lords grace as instruction to self-inquiry and then again lord’s grace to bring prahlAda back to his own duties shows that the importance of self effort in self-inquiry in the path of realization even if the devotee is completely surrendered to the lord by giving up all the ego. Without realization of self which is non-different from the supreme consciousness, the realization is impossible.
  4. om tat sat

 

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