On relations

We said everyone is connected at the end of the last post https://yogavaasistha.wordpress.com/2016/12/24/behaviour-of-living-enlightened-people/

Long back, on the mountain of mahEndra, on the banks of vyoma ganga river, there lived a sage named dIrghatapa with his wife and two sons. The elder son is called puNya and the younger one pAvana. Both the sons are also performing austerity. In due course of time the elder puNya attained the realization. While the younger one still seeking realization the father, sage dIrghatapa, who had freed from all attachments, left the body. His wife, using the method of yoga, gave up her body as well followed her husband.

By the sudden departure of parents, pAvana sunk into the deep shock and grief. But puNya performed the ritual of sraddha for his father and mother remaining unmoved by the events. Approaching grieving brother puNya said: “why do you bring this dreadful sorrow on to yourself my brother? Ignorance alone is the cause of all the flow of tears. Our father and mother have left the bodies which is a natural process and they have attained liberation. They attained infinite, nondual state of moksha by giving up the bodies. You,  by ignorant notions of father and mother grieving for those who are beyond all notions.”

“let me ask you one thing: Are you the only son to them? Are they the only parents to you? Just like a tree flowers and fruits in each season and the new plants are born from those seeds in every season, in each season the group of leaves are surrounding these fruits, you are taking birth and all the relations are built around that body in each birth. How many seasons passed in the past? In each of them you have parents in that way a large number of parents are passed. If grieving for passed parents is the right thing, then why are you not grieving for all those passed away in the past?”

“dear brother, you studied the scripture well, you know it all well, this appearing world is neither termed as true, nor it can be termed as false. In ultimate reality, there is neither birth, nor death. Then who is father and who is mother? By attaching to a frame of bones covered with flesh and blood and covered by a layer of skin, we build up the notion of ‘I am’. There are two ‘i’s here one is termed as pAvana and the other puNya. But, the bodies are not those ‘i’s. Is it not?”

pAvana said: “dear brother, these bodies are not the ‘I’, but the inward subtle body is the ‘I’ and it is still related to the others around here. Is it not? all these identifications of puNya, pAvana, father and mother are related to that subtle body.”

puNya asked: “Then do you think the subtle body is same across multiple bodies or it is different?” pAvana replied: “It is same, it won’t change with the body” Then puNya said:

“So, for that subtle body there are fathers and mothers in all the past lives. By my subtle vision I see that you are born as different animals, trees, lions, fish, monkey, and as prince, as a crow, as an elephant, as a worm, as a mosquito, as an ant and as my brother… not now, in a past life, then you became a beetle, then again my brother, then as a tribal and again as my brother now. Not only you; I had been through infinite lives, most recent as a parrot, a frog, a hawk, a crocodile, and many others. Last one is as a son of a teacher in Srisailam and now as your brother. Having known all this, for whom I should grieve? which set of brothers? which sequence of parents?”

“Dear brother, to conclude this remember this. you refer to “my relatives” is it not? first figure our the “my or I” component. Once you know the true nature of this I all the misconceptions will go away. With the removal of misconception, all the grief will go away. So, look inwards into your heart and realize the self”

Having instructed thus, the younger pAvana was able to compose his mind and perform the tapas and thereby attained realization. Having given up all notions, both the brothers lived as enlightened beings for a long time with wisdom and direct realization.

So, O rAma! just like the sages, gives up all notions, take the middle path equidistant from both extremes of notions of my friends and my foes and by giving up all the notions of desires and be liberated while living!

My Notes:

  1. Sharing this on the auspicious pushya putradA EkAdaSi of SrI durmukhi year. This ekadaSi is well known as “vaikunTha EkAdaSi” or mukkOTi EkAdaSi
  2. In infinitely orbiting time, we have all gone through multiple lives and all of us are related to all of us here in all possible ways at one point or the other. So, no one is really a friend or enemy if we remove the small body consciousness as ‘I’. This is a method of attaining universal consciousness of the self.

 

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Behaviour of living enlightened people

On this saphalaikAdaSi we arrived at the beginning of 12th day discussion between bhagavan vaSishTha and lord rAma.

bhagavAn vaSishTha said: O rAma! let me tell you about the living enlightened people as they look at the world appearance in amusement without regarding the distinction of past, present and future. They always take the righteous stand in the middle of two extremes of opposing views and enjoy performing the actions as they occur to them. Having given up all forms of conditioning due to latent impressions, they enjoy infinitely overflowing bliss not touched by any event of this world whatever may be the intensity of hostility in them.

Seeking nothing, hating nothing, speaking softly, doing what is apt and good to everyone, saying what is good to all, keeping calm in his own heart, looks at the world with amusement.

Such is the state of realized sages living in this world. But we are unable to give this philosophy to the foolish ones who have not conquered their own senses and immersed in sense pleasures. Such people are only interested in material pleasures and gaining material wealth.

O! wise rAmA! live in this world with unlimited vision rejecting all the limitations. Be free from all desires and hopes, do what is to be done. Examine everything and do not seek anything that is limited or finite. Always contemplate on the infinite! Give up all the notions of “I am the doer” in the heart and be free from any trace of ego-sense while performing actions even though appearing to be full of hopes in your actions.

As there is no trace of ego, there is no bondage and hence there is no need of liberation as well. The omnipresent, infinite self can never be bound. The confusion arises only due to ignorance of this fact. When the truth is known the confusion vanishes just like the imaginary snake in the rope!

O rAmA, you are wise. When ego is not there, how the concepts like “he is my friend” or “he is not my friend”, this is pleasure, this is pain, this is good and this is evil. All these notions are based on limited ego and not entertained in the unpolluted infinite self.

Who is the good friend to whom? who is the enemy?
By the wish of supreme being, all are all to all here at all times!

All these concepts of finite are always changing. Knowing this firmly, giving up notions of friend, foe, relative, enemy, I, you as words without the substance in reality, rise above all these distinctions.

All are your relatives O rAmA! as there is nothing absolutely unconnected in this universe. So, the wise know “I am everywhere and everything is mine”

In this connection, let me narrate one ancient incident to you. (Continued in next post!)

 

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Mind, Memory, Craving and its treatment

This post aims to cover few points from sarga 13-16 of upaSama prakaraNa. These sargas are called manO vinivAraNam, svacitta nirUpaNam, trSNA varNanam and trSNA cikitsa.

What is mind? it is only a contraction of infinite consciousness into an imaginary container. This imaginary container is the thought that superimposed “this body I am”. By just giving up the limitation the infinite consciousness shines brightly in the heart. The notions of this is agreeable and this is not are all relative to this contracted container. There is nothing which is either profitable or painful without this limitation. All these notions give rise to appearance of thoughts. A container filled with such bundles of thoughts is mind which is causing all the confusion.

In reality the mind itself is non-existent. But could causes death just like a person dies with the shock when someone says: “you have just consumed poison”. Just like a concept of a ghost causes fear in the boy, this mind causes all the confusion in an ignorant person.

Is it difficult to overcome mind? No. what is the difficulty in overcoming a non-existent thing? It is just the memory and repeated assertion of existence of the mind which strengthens the concept of mind. It is stupidity to believe the mind without questioning it. Only due to this stupidity and ignorance all the misery is generated in this world.

These teachings are not for those who have a strong faith in the mind and memory. The bundle of experiences based on the notions & thoughts, stored in the container is the memory. By mutual reinforcement of notions/thoughts and experiences/memories both get strengthened and attain some virtual reality!

A modification of the combination of notions and memories is craving. Craving causes all the movement of action in the world appearance. Only by this tRshNa wind moves, water flows, mountains stand, earth rotate and hold all the environment and why to enumerate? Everything happens only due to this craving i.e, tRshNa!

So, give up craving, give up notions! How to do this? There are two kinds of practices. One based on the direct experience of rising beyond these notions (jnEyam) the other is through the contemplation (dhEyam) Give up the acceptance and rejection of things. Conduct yourself in doing the duties as they are aught to be done. See the actions as temporary and the results are also temporary and there by do not get attached to them.

Contemplate on the source “self” of everything. Include everything in the self as dhEyam and exclude everything from self as jnEyam. This will surely make you rise beyond the duality of acceptance and rejection.

On the eve of utpatti EkAdaSi, we reach the end of 16th sarga of upasama prakaraNa and this marks the end of day 11 of this great discussion between Sage vaSishTha and Lord Sri RAma.

 

 

 

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The greatness of wisdom

bhagavAn vaSishTha continued: Having contemplated thus, king janaka continued performing his duties as they occur in his kingdom. Due to his wisdom, he was never getting deluded by the “mine-ness” and “i-ness” as earlier. He is not interested in sense pleasures. He attitude was as if he was in deep sleep. He was neither accepting that appears pleasing, nor rejecting that was painful. He is always contended with what is available. Having continuously connected with right discrimination (vivEka), his right knowledge got purified. His heart started radiating the undiminishing light of wisdom that can’t be obstructed by the clouds of I and mine. He always looked at the whole world as mere modification of memory! All the worldly transactions as only as modifications of thoughts within the memory and the basis of self is untouched by the contents or the modifications of the memory…. by such equanimity of vision, king janaka is untouched by the great duality of pain and pleasure.

Thus, king janaka lived a life of enlightenment i.e jeevanmukta. He never developed any latent desires or hidden traits of like and dislike towards the world as he continued ruling the kingdom. All his past impressions of like and dislike vanished without leaving a trace of any attraction or repulsion towards the worldly appearances. By the virtue of freedom from latent impressions (deep rooted desires – vAsana – cause of actions) he is freed from past and future and ever contended in the present!

O rAmA! just by the virtue of self-inquiry alone king janaka attained such lofty wisdom in the manner of recovering forgotten necklace on one’s own neck, that is being searched for! As long as the realization of true nature of self is not available, one should continue to search for it in the form of self-inquiry.

By means of listening to the realized sage (sajjna sangatyam) and confirming it with one’s own vichara (self-enquiry) one gets the firm wisdom which is not possible to get by listening to the discourses, studying scriptures, or by performing virtuous deeds. The highest wisdom of pure self (also known as brahman) is only possible by deep inward contemplation based on the instruction of the scripture from a realized sage that was grown by the vivEka, there is no other means to it.

O rAmA or great mind! in whom the light of wisdom burns & glows, the darkness of ignorance will not touch. The great currents of difficulties can be easily be crossed by the ship of wisdom. Only by such wisdom, righteous and equanimous view of the world can be developed.  So, first step of attaining such wisdom is to disciplining the boy of vivEka, the right discrimination ability within you!

Thus on this dvAdaSi (12th waxing moon phase) of this wonderful Kartika month of SrI durmukhi year we reach the end of 12th sarga called prajna-mahatmyam of upaSama prakaraNa of mokshOpAya authored by sage Valmiki.

 

 

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janaka’s contemplation

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Two modes of realization

Bhagavan vaSishTha Continued: One who engages in actions with the awareness that the internal associations only cause the vibration that appear as external objects is the one I think is realized. Others who think that “I am the doer” distinct from the visible world are those who go to either higher or lower worlds based on the quality of the actions. Those who get attracted either to banished actions or to inaction will go from one dark world to another darker world and one fear to another fear!

In this process of going around and around, some keep purifying their tendencies and finally after due acquisition of prerequisites for realization, approach a Guru and get illuminated by the teaching of the guru. This is the normal path – The first mode and most common mode of self realization.

But in some exceptional cases, the realization just falls off from the sky. That happens through intense self enquiry. This is the second mode of self realization.

To make clear of the second mode of realization I shall narrate an incident that happened earlier.

There was a king called janaka who has no opposition and taking care of the kingdom very well. One day when he is alone in a wonderful hillock filled with beautiful flowery creepers and trees in the season of spring, he started to hear a celestial discussion. The siddhas or the group of accomplished beings are discussing about the ways and methods that are prescribed to attain realization as per the scriptures.

First group of siddhas said: We are attaining bliss in the meeting point of seer and seen. Such infinite point on which we focus our concentration by controlling the internal and external senses.

The second group of siddhas said: We give up the seer and seen along with the association to any of them. So, by giving up all the three, we attain the fourth and fundamental reality in which all these three appear!

The third group of siddhas said: We take the middle witness of seer and seen. We give up the logic of weather seer is truth or the seen is truth. We also know the witness is beyond existence and non-existence. We realize this witness along illuminating both the seer and the seen!

The next group said: In which all this has emerged, by which all this appear, who owns all this in that universal we concentrate and realize!

The next group said: We take the inhale and exhalation process as SO’ham which includes all the sounds of A to “ha” (take it a Z in English alphabet) and meditate to realize!

The next group said: We take up the conscious illumination in our own heart and meditate on that consciousness and realize. We believe that one who is excluding the internal consciousness is one who is throwing the realization in the hand in search of some external realization.

The next group said: We give up all the desires. Only by giving up desires, we realize the divinity in our own heart. The sense enjoyments are not really enjoyments. They are in reality causing sadness alone in one way or the other. So, whenever the desire rises, we cut it just like how indra cut away the wings of mountains with his vajra!

We reach the end of 8th sarga of upaSama prakaraNa on this full moon day of month of Asvayuja of SrI durmukhi year – The Valmiki jayanti!!

 

 

 

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praSamOpadESa – An instruction into tranquility

Bhagavan vaSishTha continued: O rAma, one should study the sastra first, then gain dispassion, then one should associate with the wise – thereby turn the mind towards the right knowledge. Having attained the right state of mind one should approach a realized sage in duly respectful manner. Then one should follow the practice as suggested by the sage and step by step draw near the ultimate truth of self.

Only due to ignorance of self, mind gets attracted to the delusion. Those who do not know the self alone are taken by misery; having understood eternal, unlimited self one is lead to blissful dissolution (of the world appearance!)

The misconception of self is mixed with the body of elements is the primary trouble.

With raised hands, I keep proclaiming “the self is different and the body is different just like lotus leaf and the water” – but no one seem to listen or understand it. Just like the dust can’t make the space dirty, no amount of elements (material) can touch the self.

All the pain and pleasure belong to the body, never to the self. So, all these transformation are of ignorance. When the ignorance is destroyed, where are all these pains and pleasures?

So, be filled with self by self like ocean and be blissful as full moon (moon is always full, only the reflection seen on the earth diminishes or grows!)

My Notes:

  1. giving up the duality of pain and pleasure is the best way to get unattached
  2. erroneously mixing up the self and body to be given up
  3. thoughts are like dust they can’t touch the sky and create blemish in pure consciousness

On the eve of Indira EkAdaSi for SrI durmukha year we reach the end of 5th sarga called praSamOpadEsam – an instruction into eternal peace of upSama prakaraNa of mOkshOpAya

 

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