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YOGA VASISHTA


     Vasishta Maha Ramayana or Yoga Vasishta is the most
ancient work in Sanskrit on the Vedic Principle. This monumental work is
definitely one without a second in
Sanskrit literature. Sage Vasishta, is teaching principles of Vedanta
to his royal pupil, Sri Rama, the conqueror of Ravana and hero of the ancient epic,
Ramayana. He talks through beautiful and interesting stories to illustrate the principles. The book is written in the language of Valmiki.

It is undoubtedly, the crest-jewel of all the works on Vedanta. A 
study of the book raises a man to the lofty heights of divine splendor and 
bliss. It is really a vast storehouse of wisdom. Those who are bent to the ways
of knowledge and not worship will find a priceless treasure in this marvelous book. He who studies the book with great interest and one-pointedness 
of mind cannot go without attaining Self-Realization. The practical hints on 
yoga and breath control are unique. Even the most worldly-minded man will become dispassionate 
and will attain peace of mind, solace and consolation.

The Yoga Vasishtha was once one of the most widely read books in India. It 
greatly influenced the general philosophical thought. The late Pundit Brindawana
Saraswati of Benares had read the Yoga Vasishtha one hundred and sixty-five 
times. It is a comprehensive, deep, systematic and literary philosophical work
of ancient India. The name is derived from the sage Vasishta. Though the book is called Yoga 
Vasishtha, it treats of Jnana only. Practical Yoga is dealt with in two stories.
The word “Yoga” is used in the title of this work in its generic 
sense. It is known by the name Jnana Vasishtham also. Rishi Valmiki, the author of the Ramayana, compiled this remarkable book. He
re lated the whole of Yoga Vasishta to Rishi Bharadwaja as it passed between Sri 
Rama and sage Vasishta.

There are two books, namely, the Brihat Yoga
Vasishtha and the Laghu Yoga
Vasishtha. The former is a big book containing 32,000 Granthas or Slokas or
64,000 lines. “Brihat” means big. The latter book contains 6,000
Granthas. “Laghu” means small. The Yoga Vasishtha contains a system of ancient philosophical thought unique
in its kind. This is a valuable heritage from the hoary past of this sacred land
known as Bharatavarsha or Aryavarta. The system of thought that is presented in
this book is a highly valuable contribution not only to Indian philosophical
thought but also to the philosophical thought of the world at large.

Those whose minds are turned from this world, who have become indifferent
towards the objects of this world and who are thirsting for liberation, will be
really benefited by a study of this precious book. They will find in this book a
vast mine of knowledge and practical spiritual instructions for guidance in
their daily life. The Yoga Vasishtha first enunciates a doctrine in its various
aspects and then makes it very lucid through interesting stories. This is a book
for constant study as many times as possible. It must be read and re-read,
studied and mastered. The Yoga Vasishta deals with the subject of effecting union of the
individual soul with the Supreme Soul amidst all the trials and tribulations of
life. It prescribes various directions for the union of the Jivatman and
Paramatman.The nature of Brahman or Sat and the various methods of attaining Self-realization
are vividly described in this book. The main enquiry regarding the final
beatitude or summum bonum is beautifully dealt with. This book embodies in
itself the science of ontology, the knowledge of the Self, the principles of
psychology, the science of emotions, the tenets of ethics and practical
morality, discourses on theology, etc. The philosophy of Yoga Vasishtha is
sublime.

 
The book consists of six Prakaranas or sections, namely: 1. Vairagya Prakarana
(on dispassion or indifference); 2. Mumukshu Prakarana (on longing for
liberation) 3. Utpatti Prakarana (on creation or origin); 4. Sthiti Prakarana
(on preservation or existence); 5. Upasanti Prakarana (on dissolution or
quiescence); and 6. Nirvana Prakarana (on liberation). According to Yoga
Vasishta, this world of experience with various objects, time, space and laws,
is a creation of the mind, that is, an idea or Kalpana. Just as objects are
created by the mind in dream, so also everything is created by the mind in the
waking state also. Expansion of the mind is Sankalpa. Sankalpa, through its
power of differentiation, generates this universe. Time and space are only
mental creations. Through the play of the mind in objects, nearness seems to be
a great distance and vice versa. Through the force of the mind, a Kalpa is
regarded as a moment and
vice versa
. A moment of waking experience may be
experienced as years in dream. The mind can have the experience of miles within
a short span and miles can also be experienced as a span only. Mind is not
anything different and separate from Brahman. Brahman manifests Himself as mind.
Mind is endowed with creative power. Mind is the cause of bondage and
liberation.

 The doctrine of Drishti-Srishtivada is expounded in the Yoga Vasishtha. In
some places Vasishtha speaks of the Ajativada of Sri Gaudapadacharya, the great
Guru of Sri Sankara. You begin to see and then there is creation. This is Drishti-Srishtivada. This world does not exist at all in the three periods of
time. This is Ajativada or non-origin of the universe.

  This is a most inspiring book. Every student of Vedanta
should keep this book for
constant study. It is a constant companion for a student on the path of Jnana
Yoga. It is not a Prakriya Grantha; it does not deal with the Prakriyas or
categories of Vedanta. Only advanced students can take up this book for their
study. Beginners should first study the Atma Bodha, Tattwa Bodha and Atmanatma
Viveka of Sri Sankara, and the Pancheekaran before they take up the study of
Yoga Vasishta.

 
Moksha, according to Yoga Vasishtha, is the attainment of the essence of the
bliss of Brahman through knowledge of the Self. It is freedom from births and
deaths. It is the immaculate and imperishable seat of Brahman wherein there are
neither Sankalpas nor Vasanas. The mind attains its quiescence here. All the
pleasures of the whole world are a mere drop when compared to the infinite bliss
of Moksha.

  That which is called Moksha is neither in Devaloka nor in Patala nor on
earth. When all desires are destroyed, the extinction of the expansive mind
alone is Moksha. Moksha has neither space nor time in itself; nor is there in it
any state external or internal. If the illusory idea of “I” or
Ahamkara perishes, the end of thoughts (which is Maya) is experienced, and that
is Moksha. Extinction of all Vasanas constitutes Moksha. Sankalpa is only
Samsara; its annihilation is Moksha. It is only Sankalpa destroyed beyond
resurrection that constitutes the immaculate Brahmic seat or Moksha. Moksha is
freedom from all sorts of pains (Sarva-Duhkha Nivritti) and the attainment of
supreme bliss (Paramananda Prapti). “Duhkha” means pain or suffering.
Births and deaths generate the greatest pain. Freedom from births and deaths is
freedom from all sorts of pain. Brahma Jnana or knowledge of the Self alone will
give Moksha. The quiescence produced in the mind by the absence of desires for
objects is Moksha.

  Moksha is not a thing to be achieved. It is already there. You are in reality
not bound. You are ever pure and free. If you were really bound you could never
become free. You have to know that you are the immortal, all-pervading Self. To
know that, is to become That. This is Moksha. This is the goal of life. This is
the summum bonum of existence. That state of non-attraction of the mind, when
neither “I” nor any other self exists for it, and when it abandons the
pleasures of the world, should be known as the path that leads to Moksha. The Absolute, according to the Yoga Vasishta, is Satchidananda Para Brahman,
who is non-dual, partless, infinite, self-luminous, changeless and eternal. He
is the ultimate substance. He is the unity behind the subject and the object of
experience. He is one homogeneous essence. He is all pervading. He is beyond
description. He is nameless, colourless, odourless, tasteless, timeless,
spaceless, deathless and birthless.


 
He whose mind is calm, who is endowed with the “Four Means” of
salvation, who is free from defects and impurities can realize the Self
intuitively through meditation. The scriptures and the, spiritual preceptor
cannot show us Brahman. They can only guide us and give us a hint by way of
analogies and illustrations. Shanti (quiescence of mind), Santosha (contentment), Satsanga (association
with sages) and Vichara (Atmic enquiry) are the four sentinels who guard the
gates of Moksha. If you make friendship with them, you will easily enter the
kingdom of Moksha. Even if you keep company with one of them, he will surely
introduce you to his other three companions.

  The student should have an unshakable conviction that Brahman is the only
Reality, that everything is Brahman, that Brahman is the very Self of all
beings. Then he should realize this truth through direct cognition or intuition
(Aparokshanubhava). This direct knowledge of Brahman alone is the means of
liberation.

  There is no difference between the waking and dream experiences. The waking 
state is a long dream. The dream experiences become unreal as soon as man comes 
back to his waking state. Even so, the waking state becomes unreal for a sage 
who has attained Self-realisation. For the man who dreams, the waking state 
becomes unreal.


 
If you attain knowledge of the Self or Brahma Jnana, you will be freed from the 
trammels of births and deaths. All your doubts will vanish and all Karmas will 
perish. It is through one’s own efforts alone that the immortal, all blissful 
Brahmic seat can be obtained.

  The slayer of the Atman is only the mind. The form of the mind is only
Sankalpas. The true nature of the mind consists in the Vasanas. The actions of 
the mind alone are truly termed actions (Karmas). The universe is nothing but 
the mind manifesting as such through the power of Brahman. The mind 
contemplating on the body becomes the body itself and then, enmeshed in it, is
afflicted by it.

  The mind manifests itself as the external world in the shape of pains or
pleasures. The mind subjectively is consciousness. Objectively, it is this 
universe. By its enemy, discrimination, the mind is rendered to the quiescent
state of Para Brahman. The real bliss is that which arises when the mind,
divested of all desires through the eternal Jnana, destroys its subtle form. The
Sankalpas and Vasanas which you generate, enmesh you as in a net. The self-light
of Para Brahman alone is appearing as the mind or this universe. Persons without Atmic enquiry will see as real this world, which is nothing
but of the nature of Sankalpas. The expansion of this mind alone is Sankalpa.
Sankalpa, through its power of differentiation, generates this universe.
Extinction of Sankalpas alone is Moksha.

  The enemy of the Atman is this impure mind only which is filled with 
excessive delusion and hosts of worldly thoughts. There is no vessel on this
earth to wade through the ocean of rebirths other than mastery of the 
antagonistic mind. The original sprout of the painful Ahamkara, with its tender stem of
rebirths, at length ramifies itself everywhere with its long branches of
“mine” and “thine” and yields its unripe fruits of death,
disease, old age and sorrows. This tree can be destroyed to its root only by the 
fire of Jnana. All the heterogeneous visibles, perceived through the organ of sense, are 
only unreal; that which is real is Para Brahman or the Supreme Soul.

  If all objects which have an enchanting appearance become eyesores and
present the very reverse of the former feelings, then the mind is destroyed. All
your properties are useless. All wealth lands you in dangers. Freedom from
desires will take you to the eternal, blissful abode. Destroy Vasanas and Sankalpas. Kill egoism. Annihilate this mind. Equip
yourself with the “Four Means”. Meditate on the pure, immortal,
all-pervading Self or Atman. Get knowledge of the Self and attain immortality,
everlasting peace, eternal bliss, freedom and perfection.

 

 


Source Reference:

DivineLifeSociety

 

 

 

 

 

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in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as ,
The story revolves around three brothers who whilst going about to earn their daily bread find themselves embroiled in a murder which links back to the headquarters of a fake God-man. As the story progresses, it is revealed how the fake God-man used the garb of religion to disguise his… ∞