yogavasishta nirvaana prakaranam part 11

7/29/2019 YogaVasishta Nirvaana Prakaranam Part 11

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YOGA

VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

आदकवीमिवामकमहषणीतोयोगवासठः

योगवासठसारंESSENCE OF YOGAVAASISHTA

Compiled by

तेिजवनी Tejasvini

नवाणकरणय पवाधम ू ्



आदकविवामकमहामन ु णीतः

योगवासठः नवाणकरणय पवाधम ू ्

FIRST HALF OF SECTION SIX

‘FINAL EMANCIPATION’

PART ELEVEN

[KACHA’S RENUNCIATION]

CHAPTER ONE

ी वसट उवाच Vasishta spoke

शखवजमणैेव यथा बोधमवातवान ्

कचो बहपतेः ृ पतथा ु बयव ु राघव॥ Raaghava! Understand the truth in the same way

as Kacha, the son of Brhaspati attained enlightenment,

following the same method (of SarvaTyaaga) adopted by ShikhiDhvaja.

ी राम उवाच Rama spoke

Bhagavan! Tell me briefly as to how Lord Brhaspati’s son Kacha attained enlightenment.



CHAPTER TWO


Prince! Listen to this story of how Kacha, son of Brhaspati the preceptor of Gods attained

supreme enlightenment similar to how ShikhiDhvaja had done.

Kacha who had just crossed the childhood state of life wanted to cross over the ocean of

Samsaara. He approached his father who had the direct experience of the statements of

the scriptures. (पदपदाथन)

कच उवाच Kacha spoke

भगवसवधमन कथं ससंत ृ पजरात ्

अिमानगयते ह ू जतना ु जीवततना ु ॥

Bhagavan! You know all the scriptures!

Explain, how a creature bound to the string of Jeeva-hood

gets out of this cage of worldly existence?

बहपतवाच ृ Brhaspati spoke

अनथमकरागारादमाससारसागरात ्

उडीयते नवेगं सवयागेन पक ु ॥

Son! One flies away

from this abode of the crocodile of danger,

namely the ocean of Samsaara,without any apprehension,

through ‘SarvaTyaaga’(Renunciation of everything).




Hearing the supremely sacred words of his father, Kacha renounced everything and went

to the forest. Brhaspati did not feel any apprehension because of his going away.

सयंोगे वयोग ेच महातो ह महाशयाः ॥

The great ones are highly stable in their minds in union and separation.

Eight years passed.

Kacha met his father some time in the forest.

He worshipped his father and saluted him. His father embraced him with affection.

Kacha asked in his attractive voice-


अयेदटम ंवष सवयागः कतो ृ मया

तथाप तात विातं नाधगछायिनदताम ् ॥

“This is the eighth year after I did ‘SarvaTyaaga’.

Still I have not attained the blameless restful state of Brahman.”


एवमातवचितमकचे वदत कानने

सवमेव यजेयवा ु वापतदवमययौ ु ॥

As Kacha was wording his plight in pitiable words,

Brhaspati said-“Renounce everything” and vanished off into heaven.

गते ितमकचो देहावकलाययथायजत ् गतेवाक तारेण शरयोना समोऽभवत ् ॥

After his father left,

Kacha discarded even the bark garments that covered his body.

He was now equal to the autumn sky

which was bereft of Moon, cloud, Sun and stars.



Three years passed.

He escaped the showers of rain by taking shelter in the caves in some part of the forest.

With an oscillating mind which found no rest, he again came across his father.

He worshipped his father with respect.Brhaspati embraced his son with affection.

Kacha again asked him with a choking voice-


तात सव परयतं कथां वेणलतायप ु

तथप िनात विातः वपदे क ं करोयहम ् ॥

Father! Everything has been renounced,

including the tattered garment and the bamboo stick.

Even then I have not attained rest in the Self-state!

What shall I do?


चतं सवमत ाह ुतयवा प ु राजस े

चतयागं वदः ु सवयाग ंसववदो जनाः ॥

Son!

Mind is said to be ‘everything’.

Renounce it and you will attain your goal.

‘Renunciation of the Mind’ is ‘Renunciation of everything’;

so say the all-knowers.


So saying, Brhaspati, the wise one flew off into the sky.

Kacha sincerely searched for the ‘Chitta’ (mental faculty), in order to renounce it.

After a lot of thinking also, he could not find the ‘Chitta’.

He meditated on his father and thought-



पदाथवदं ृ देहाद न चतमत कयते

तदेितकं व वा यथ नरागकं यजायहम ् ॥

The group of objects, or the body etc are not said to be the Chitta!Why should I renounce these blameless ones,

without knowing what the Chitta is or where it is!

पतः ु सकाशं गछाम नातं ु चतं महारपम ु ्

नावा तसंयजायाश ु तिततटाम ववरः ॥

I will approach my father, and find out who this great enemy Chitta is!

After knowing that, I will renounce it and remain without the fever of ignorance.

After pondering like this, Kacha flew to the Heaven.

He approached Brhaspati; worshipped him and saluted him with affection.

He questioned him in privacy.


क ं चतं भगववद

वपं ह ू चतय येन तसंयजायहम ् ॥

Bhagavan!

Tell me what this ‘Chitta’ is!

Explain to me the nature of ‘Chitta’, so that I can renounce it completely.


चतं नजमहंकारं विदचतवदो ु जनाः

अतयऽयमहंभावो जतोितचतमयते ु ॥

Those who know the nature of Chitta know the Chitta to be one’s own ego.

The ‘I’ idea within the mind of a being is known as ‘Chitta’.




ियशंमहाकोटमाणय महामते

गरो ु गीवाणवदय ृ कथमेतवदेत मे ॥

Hey Wise one!

You are saluted by thirty three crores of Gods.

You are preceptor of the group of Gods!

How is it so? Explain!

मयेऽय दकरयागो ु न समपगछत ु

कथमषे कल यतं ु शयते योगनां वर ॥

Hey Best of Yogis! I believe such a renunciation is very difficult.

It cannot be accomplished.

How can one renounce it?


अप पपदलनादप ु लोचनमीलनात ्

सकरोऽहंकतेयागो ु ृ

न लेशोऽ मनागप ॥

The renunciation of this ego

is easier than even the crushing of a tender flower;

is easier than the winking of the eyes.

There is no difficulty in the least.

यथैदेवं तनय तथा शण ृ ु वदाम ते

अनानमासंसं वत ु नानेन नयत ॥

Son! I will tell you how it is done!

That which is a product of ignorance perishes by knowledge.



वततो ु नायहंकारः प ु मयामो यथा

अिसनव सपनो बालवेतालिवथतः ॥

The ego does not exist at all in actuality!

It is a false delusion.Though it is not there, it is seen like a ghost imagined by a foolish child.

यथा रवां भजगवं ु मरावबमतयथा ु

मयावभासः फरत ु तथा मयायहंकतः ृ ॥

This false-ego sense is

like the false appearance of

the serpent in a rope and the water in the desert.

असदेव यथा िववं मोहाददौ वलोयते

तथा फरयहंका ु रो न सयो नायसन च ॥

Though not real, Two-ness is seen in the moon through delusion.

Similarly, the ego also appears (in the mind).

It is neither real nor unreal.

(Of course the two moons appear for the infected eyes. But there are no two moons. It is real for the

infected eye; but not real as it does not exist.)

एकमायतरहतं चमाममलातरम ् खाययततरामछं वयते सववेदनम ् ॥

Only that which is without beginning or end,

which is taintless pure consciousness,

which is purer than space exists as the awareness of all.

सव सवदा सवकाशं सवजतष ु ु

तदेवैकं कचयब ु वलोलािवधवीचष ु ॥

That alone shines as the single essence in all the beings,

revealing everything, at all times, at all places,

like the water in the jumping waves of water.



अ कोऽयमहभावः कतो ु वा कथिमथतः ु

वास ु जातो रजोराशः वानलािदथतं ु जलम ् ॥

As it is so,

where can rise the idea of ‘I’ ness; from where and how? How can dry heap of sand rise from ocean?

How can water rise from the fire?

(From where does this ego rise up in the middle of the perceiver/ perceived phenomena?

On the one-side is a perceiving mechanism operated by subtle tendencies; on the other side is just the

projected world-picture!

Wherefrom this ego rises, in between these two?)

अयं सोऽहमत यथ ययं यज पक ु

तछं ु परमताकारं दकालववशीकतम ृ ् ॥

Son! Discard this belief in the idea that ‘I am so and so’,

which is worthless, of limited shape and restricted by space and time.

दकालायनिवछनं वछं नयोदतं ततम ्

सवाथमयमकेाथचमाममलं भवान ् ॥

You are the taintless consciousness,

undivided by directions and time, pure, always rising, all pervading,

shining as all objects, yet the single essence of all.

फलकसमदलानां ु ु सवदसिंथतानां

रस इव जगतां वं संिथतः सवदैव ।

वमलतरचदामा नयमेवायनतः

क इव कच तवाहंनचयो भावमतः ू ॥

You are like the essence within the tree for the world

which spreads out in all the directions and yields fruits, flowers and leaves.

You always are of the nature of purest consciousness and endless.You are the undivided second-less principle of existence!

Then, why this ascertained idea of the limited ego has risen for you?



CHAPTER THREE


इत ाय पर ंयोगमपदेशमनत ु ु मम ्

जीवमतो ु बभवासौ ू ततो देवगरोः ु सतः ु ॥

In this manner, the son of the preceptor of Gods became a JeevanMukta later,

after getting the excellent instruction

about the Supreme Yoga (of understanding one’s true nature of Chit.)

नममो नरहकािरछनिथः शातधीः

कचो यथा िथतो राम तथा तटावकारवान ् ॥

Rama!

Remain changeless as Kacha was.

Be without mine-ness.

Be without ego.

Be with the knot cut asunder.

Be with the quietened intellect.

अहकारमिसव मैनमाय मा यज

असतः शशशग ृ य कल यागहौ कतः ु ॥

Understand the ego to be an unreal entity.

Do not take shelter in it; do not renounce also.

How can you discard or grasp the non-existing hare’s horn?

असभवयहंकारे व ते मरणजमनी नभःेे तथा यतं ु केन संगयते ृ फलम ् ॥

When there is no possibility of the ego at all,

how can you have deaths and births?

How can you harvest fruits from a seed sown in the sky-field?



नरशं शातसकंपं सवभावामकं ततम ्

परमाययणोः समं ू चमां वमनोमयम ् ॥

You are without parts. You are without conceptions.

You are the all-pervading essence of all objects.You are subtler than the subtlest atom.

You are of the nature of consciousness only.

You are without the mind.

यथाऽभसतरगाद यथा हेनोऽगदाद च

तदेवातदवाभासं तथाहभावभावतः ॥

Like the waves of the ocean, like the bracelet etc of the gold,

the idea of the ego appears as the shine of that (chit) only, as another.

अबोधेन जगसव मायामयमव िथतम ्

बोधेन सकलं मपं सपंयतेऽनघ॥

Because of non-enlightenment,

the entire world exists as a delusory appearance.

Through enlightenment, everything appears as the shine of Brahman,

Hey Anagha!

PART ELEVEN OF SECTION SIX - NIRVAANA PRAKARANAM

COMPLETE



About the Author:

Maa Tejasvini

The author spent many years doing research on ancient Sanskrit texts in the Himalayan

region. She was exposed to many unique spiritual experiences which are beyond human

comprehension.

Her mission in life was to translate all renowned spiritual texts and literature of Sanskrit

and bring them to the light of the public.

yogavasishta nirvaana prakaranam part 11

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