Shri Yog Vasisht Maharayan paath live - experience Moksha alive
Mukesh
is said to be the straight path to self realization
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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
related 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.
thank you