yogavasishta upashama prakaranam part 7

7/29/2019 YogaVasishta Upashama Prakaranam Part 7

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YOGA

VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

ESSENCE OF YOGAVAASISHTA

Compiled by

Tejasvini


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SECTION FIVE QUIESCENCE

PART SEVEN

INTRODUCTION

This is the story of King Suraghu who got over his apprehensions through Self-

Realization. Sage Vasishta relates here a conversation also that took place between the

two realized Sages, Suraghu and Parigha.

OM TAT SAT


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SURAGHUS STORYCHAPTER ONE

Vasishta spoke

||

I will tell you now this amazing ancient story of Suraghu,

the king of Kiraatas (hunters).

In the northern direction there is a mountain named Kailaasa, the peak of the Himalayanrange. At the base of this mountain, there lived the hunter clan named HemaJhata, like

ants living in the hollows of the roots of the fig tree. They were lowly beings like the

owls and their lives completely depended on the forests filled with various trees like

Rudraaksha etc.

They had a noble king named Suraghu. He was the Sun in valor; strong like the wind

personified. The country was prosperous under his rule. He was highly intelligent and

well-versed in all the Scriptures. He performed his kingly duties perfectly well. He

sometimes kindly dealt with his subjects; was also strict sometimes. But such actions

troubled his mind as he was not able to pursue his goal of equanimity. Like a bird caught

in a net which was unable to fly to its destination, he suffered mental agony.

Why should I hurt these subjects like passing the gingili seeds through a machine?Everyone will feel the pain like me.

I will give money to all of them.

They will feel happy.

Let it be so. Enough of extreme punishments!

Or, I should have firm control over all. If I do not act strict, how will people behave

properly? Water is held within the banks; that is why the river flows properly!

Ha! It is a very difficult decision to make. I should punish and also be kind to them! I am

happy today because I did not punish any one. But I will again face the same dilemma

tomorrow and have to punish someone.

His mind was oscillating like this restlessly, like a grass piece caught in a huge whirpool.

Sage Maandavya visited his house once. The king worshipped him in the due manner and

poured out his troubles in front of him.

Lord, your visit has brought me relief untold. Lord! Clear my doubts and remove the

darkness in my mind. The people around me are waiting to be graced or punished by me.

I am very much in doubt as to how I should deal with them. This anxiety eats me away

like lions paws hurting the elephant. Tell me how I can develop equanimity.


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CHAPTER TWO

Maandavya spoke

||

King! By ones own effort, by ones own practice,

the weakness of the mind will melt away like snow.

||

Only by the enquiry about the Self, the fever of the mind will subside.

Only by the arrival of the autumn, mist will melt away.

||

Enquire within, through the mind,

the people who belong to you; the senses that belong to your body;

as to what are they like and what are they in reality.

s

||

Who am I; how is this; what is it; how does birth and death happen;

reason about this all.

You will surely reach the higher state.

||

When you realize the truth through the understanding got through enquiry,

the states of happiness and sadness will not imbalance your mind.


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That which is everywhere is attained by oneself

by understanding it to be everywhere,

by renouncing everything, everywhere, at all times, in all ways.

||

As long as everything is not renounced, Self cannot be attained.

When all states are renounced completely,

whatever remains is known as the Self.

||

As long as some thing is not given away, even ordinary object cannot be obtained.

O Good man! What to say about Self-attainment?!

||

Only where the Self strives with full effort for its own attainment

discarding all other works,

the end is attained; not otherwise O King!

||

In order to visualize the Self, everything should be renounced.

After renouncing everything, whatever is seen, that alone is the Supreme state.

{Having said this much, Sage Maandavya returned to his abode.}


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CHAPTER THREE

Vasishta spoke

||

When the great Sage went away,

the king went to a solitary place undisturbed by anyone

and started to ponder by himself,

what was this I.

||

I am not the Meru; Meru is not mine.

I am not the world; world is not mine.

I am not the hills; hills are not mine.

I am not the earth; earth is not mine.

||

This country of the hunters is not mine.

I am not this country.

This country belongs to me through a token-term which refers to me.

||

I am getting rid of this token-term representing me as the king.

I am not the country. It is not mine.

Now only the city is left for sure.

||


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This city decorated with so many flags,

surrounded by servants, gardens, elephants, horses, and subordinates,

is not the I; nor does it belong to me.

||

Connected only through some indicatory terms;

disappearing if the terms are gone;

all these people and family who give pleasure are not me;

nor do they all belong to me.

||

Similarly I am not the kingdom filled with servants, army, vehicles and cities.

The kingdom does not belong to me.

It is a term which is the symbol for worry.

||

I think I am only this body endowed with hands and feet.So, I will observe its nature thoroughly.

||

This body is made up of flesh and bones. I am not this inert thing.

Nor does it belong to me.

It is connected like the lotus to the water.

||

Flesh is inert. I am not that.

I am not the blood also.

I am not the inert bones.

They are not mine ever.


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s ||

I am not the organs of action; the organs of action are not mine.They are inert organs in this body. They are not the conscious I.

||

I am not the enjoyments. The enjoyments are not mine.

The organs of knowledge do not belong to me.

They are inert and of unreal nature.

I am not the organs of knowledge.

||

I am not the mind which causes the fault of this world-life. It is inert.

The divisions of ego and intellect that are perceived

belong to the mind only.

||

Mind, intellect, senses up to the combined structure of elements

make up the moving body.

I am not the body etc.

I will analyze what is left over.

s ||

What is left over is the conscious Jeeva.

That alone perceives the world through the cognizing mind.

Being enlightened by some one else, it cannot be the principle of Self.

||


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Therefore, I will renounce even the cognizing consciousness.

I am not the one who perceives.

What is left back is the I

which is without any perturbations,

which is extremely pure Consciousness.

s

s s ||

Wonderful! I have attained the state of the Self.

I have achieved the end after all this time.

(from the time I became a Jeeva and went through many lives)

This is the I; the endless Self.

There is no end for this Supreme Self.

||

This Self, the Supreme Lord exists in

Brahma, Indra, Yama, Vaayu, and all types of beings,

like the string passing through the pearls.

||

This power of consciousness is taintless;

is free of the illness of perception;

fills the bowers of quarters completely;

wears a gigantic frightening form (for the ignorant).

||

This (power of consciousness)

is in all the mental processes;is subtle;

transcends existence and non-existence;

remains inside all that is there in the entire world from Brahma onwards;

is the casket of all powers.


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||


is complete with all the beauty (bliss);is the light which reveals everything;

is the string which spreads out passing through

the pearls namely, all things that exist in the world.

||


is ornamented as all changing forms; yet is without any form.

It has become all the hosts of beings.It is always all the things.

||

The states of pain and pleasure are just misconceived notions.

All the appearance of various shapes is the Self alone,

the Supreme Chit.

s ||

This Self of mine pervades everything; is the intellect which understands everything.

This alone (as the perceiver and the perceived)

creates the delusion of the king-identity perceiving divisions everywhere.

||

By the grace of this Chit alone, the mind

stays in the chariot of the body;

moves about; jumps about; and dances wildly

in the various amusements of the worldly existence;


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||

Actually there is no mind or body in truth.If this worthless thing is lost, nothing gets lost.

||

The dancers called the mind dance all over the stage of this world.

This is seen only because of the witnessing intellect,

as if by the light of the lamp.

||

Alas the difficulty!

I wastefully was worried about controlling and gracing the subjects,

being identified with the body.

There is no body at all actually.

s

||

Aha! I am enlightened.

I have had the vision which is rare to attain.

I have seen that which is to be seen.

I have attained that which is to be attained.

||

Whatever is perceived as a perception in this world,is because of the delusion donned by the Chit.

Nothing here is permanent.

||


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The controlling and gracing;

and the joy and apprehension rising from those acts-

Where do they arise at all?

What are they like?

In what way they act?

Of what essence are they made of?

s s ||

What is happiness?

What is sadness?

Everything is the Brahman pervading all!

I was an idiot before!

By the good turn of events, I am now in my true nature of Knowledge.

||

When such is the blissful vision what is there to be sad about?

What is there to worry about?

What is there to be seen?

What is there to be done?

What is there to stay or go elsewhere?

s ||

Only the Space of consciousness shines forth

as something like this!

Salutations! Salutations to you!

You are indescribable!

O Beautiful one! You have been seen by my good fortune!

s

||

Aha! I am enlightened now. I have understood everything properly.

Salutations to me who is endless!

Salutations to the Rise of True Knowledge!


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CHAPTER FOUR

Vasishta spoke

||

In this manner, the king of HemaJhatas attained the most excellent state,

through the sincere practice of Discriminative method,

like Vishvaamitra attaining the Brahmin hood.

||

Like the Sun going through the garland of days (without feeling disturbed),

he worried no more while engaged in the daily activities,

which were causing apprehensions before;

which had to be dealt with again and again as a routine matter.

s

||

From then onwards, he always remained free of fever,

engaged in his duties which were by nature unequal,

(sometimes needing punishment, sometimes needing kindness)

like the mountain facing the huge splash of waters.

||

Freed of joy and apprehension both, he did his daily duties,

and attained the majestic nature of the ocean,

with his munificent and profound way of behavior.

||


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He shone with a mind

which was asleep (unaffected) while awake,

like a lamp sheds light with its lighted wick not shaking whatsoever.

||

He was-

not pitiless; not overly kind; not antagonistic; not envious;

not acting too rational; nor irrational;

not wanting anything; nor not wanting anything.

s

||

He shone like a full moon

because of equal vision towards all at all times;

because of acting without fickle mindedness;

because of the cool disposition of the mind.

||

Looking at the world as a projection of the mind-state;with both the pain and pleasure subsided;

his intellect remained now in a fulfilled state.

||

As he took part in amusements; as he laughed;

as he stayed at one place; as he moved;

as he entered places, as he slept;

he remained complete

in the state of the Samaadhi of equal disposition;

attained complete enlightenment;

and was absorbed in the state of Chit.


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||

That king with lotus-eyes remained without any attachments;

ruled the kingdom for many hundreds of years,without getting affected in any manner.

||

He discarded the fabrication named body, by himself,

like the snow-flake loses its form when contacted by the heat.

||

He entered the Supreme Lord

who causes everything;

who is the cause of the beginning and end of everything;

through his knowledge

like the river water enters the completely filled ocean.

||

Having attained the state of completely taintless luster;

having reached the state without births and deaths;

being freed of all grief;

this noble one remained as the Supreme principle of Self only;

like the pot-space attaining the state of the sky

(when the pot breaks).

{Pot-space is not different from outside space. There is no breakage in the space because of the pot-shape.

However, for the world which sees the pot as a real solid object, the pot-breaking also is real. The king was

already in the Chit-state. He had no identity with the body at all. When he discarded the body, others of the

world (ignorant) saw the body discarded or dead. The realized Suraghu just continued to be in the Chit

state, which was his true nature. He had attained the bodiless-liberation.}


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CHAPTER FIVE

Vasishta spoke

||

Lotus-eyed Raaghava!

In the same manner,

you also be freed of griefby attaining the state bereft of dualityto gain the highest good so that the sin (ignorance) is destroyed completely.

||

Endowed with such a vision,

the mind drowned in the utter darkness of ignorance,

does not suffer in any way,

like a child which has obtained a light.

||

The mind attains the same sort of relief and happiness by cultivating discrimination,

like the person falling into a deep hole in the ground

holds on to a thick bunch of grass.

||

Cultivating this auspicious vision (by repeated practice)and teaching it to others also,

be always in a calm disposition and

become the ornament of the world.


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Rama spoke

||

Hey Master of all Sages!

How and in what manner can the mind

shaking like the peacock feather caught in the winds,

attain the stabilized state of composure?

Vasishta spoke

||

||

Listen to this wonderful conversation that took place betweenthe enlightened Suraghu, the noble one

and the royal Sage Parnaada (Parigha).

Raaghava!

I will now relate to you the discussion that took place between the two

who both had understood the state of the stable state of composure through effort,

and realized it too.


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CHAPTER SIX

Vasishta spoke

There was this famed king named Parigha, the king of Paaraseeka (Persia), the destroyer

of enemies, like the mace is the renowned weapon in a war-field.

He became a close friend of Suraghu, O Rama, like the spring to the God of love residing

in the heavenly garden.

Once, Parighas country was stuck by famine. Rains were absent for a long time making

the people suffer as if the dissolution had arrived before time.

Many died of starvation and other illnesses like animals trapped in a burning forest.

Seeing their suffering Parigha was distressed much.

He left the entire kingdom and walked out like a traveler leaving the burnt up city.He felt disgusted with everything as he was not capable of alleviating the suffering of his

subjects.

He went to the forest to perform penance like a Sage carrying a deer-skin.

Endowed with dispassion, he lived in some far away forest unknown to his people, as if

moved off to the next world.

Living a highly disciplined life inside a forest cave, with a subdued mind, he performed

penance just consuming dried up pieces of leaves.

For long he lived only on dry leaves like a fire and so was called Parnaada (Leaf-eater)

by other Sages.

After performing severe penance for thousand years, by sheer diligent practice he

attained the knowledge of the Self.He was freed of duality. He was rid of all desires. His mind was calm and peaceful. He

had no attachments. He had lost self-pity. His intellect was enlightened and he was

liberated while living.

He wandered all over this hut of three worlds along with many Siddhas and other

aspirants like a bee accompanying the group of swans floating in the lotus-lake.

On his wanderings once, he reached the bejeweled palace of the king of HemaJhatas,

which shone like another peak of Mount Meru.

Both friends had known that which is to be known. They both had come out of the womb

of ignorance.

They both exchanged pleasantries saying- Aha! I am so happy to see you; I am blessed

indeed etc etc.

They embraced each other and felt happy.

They sat on a single seat like Sun and Moon together descended on earth.


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CHAPTER SEVEN

Vasishta spoke

{Parigha expressed in many words, his joy at meeting Suraghu after so many years. He

remembered all their activities in their youth.}

Parigha spoke

I also have attained the knowledge, as you did by the guidance of Sage Maandavya.

Are you now without apprehensions?Are you in a restful state?

Are you feeling the bliss of the Self nowadays?

Are you performing your necessary duties with equanimity and cheerfulness?

Are your people freed of all illnesses- mental and physical? Are they satisfied with their

wealth?

Are the quarters filled with your fame like the pleasant moon-light?

Is everything going on well with your crops, money, prosperity, servants, wives, sons,

and cities?

Is the body-creeper belonging to you doing fine without any physical and mental

afflictions? Is it giving out fruits of merits to be eaten here and hereafter?

Is your mind acting with dispassion towards the serpents of sense-pleasures which givejoy only momentarily and act like deadly enemies otherwise?

Ah! How long since we met each other!

The real sadness and joy is there in this world for the living beings, only when the close

ones get separated and see each other again! We both went our ways and became

separated for quite a long time. Now we have met again by the play of fate!

Suraghu spoke

Lord! Who does not know the wonders played by the divine fate which moves

unpredictable like the snake!

We both were completely lost in our own worlds and separated so long; today we have

met each other! What is impossible for the fate!

My friend! We are doing extremely well! By your arrival we have attained the most

sacred state! Our merit-trees are giving out abundant fruits today! Our prosperities have

increased hundredfold by your sight!


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CHAPTER EIGHT

Vasishta spoke

After conversing in this manner for long, Parigha said-

Parigha spoke

s

||

||

O King!

Whatever actions are done in this world,

only a man with a controlled mind gets the true joy; not the other (ignorant)!

Do you remain in the Samaadhi state,

which is bereft of all conceptions;

which is the abode of supreme rest;

which is the supremely quiescent state;

and which is the excellent state of well-being?

Suraghu spoke

||

Tell me O Lord,

what state is known as the Samaadhi,which is bereft of conceptions

and is the most excellent state of supreme quiescence?

s ||


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O Noble one!

When does the person who is a knower have ever an uncontrolled mind,

as he remains and performs actions in the outside world?

s

||

Those whose minds are enlightened

are always in the state of Samaadhi being absorbed in the principle of Self,

though engaged in the activities of the world.

||

Which person who is restless by nature (ignorant of the Self)

and in what way can he ever be in the Samaadhi state-

even if he is firmly seated in the lotus posture

and even if he is offering his salutation to Brahma?

||

The realization of the truth is a fire burning away all the grassland of desires.That alone is referred to by the term Samaadhi; not the silent state.

||

O Good one!

That state where the mind and senses are under absolute suppression;

where there is complete satisfaction;

where everything is understood as it is in reality;

that state of supreme knowledge alone is described by the wise as the Samaadhi state.

||


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The state which does not waver even slightly;

where there rises no ego;

which does not follow the ideas of duality;

that alone is termed as the Samaadhi state,

which is more stable than the Mount Meru.

||

That state alone is termed as Samaadhi,

where the mind remains in a fulfilled state;

where the mind is not tormented by worries;

where the mind has attained its cherished desire;

where the mind is free of likes and dislikes.

||

From then itself,

when the mind is filled with enlightenment completely,

a man of noble character is in the continuous Samaadhi state,

without a break.

||

The Samaadhi state does not rise up in the enlightened mind

to disappear once again,

like the lotus stalk which breaks when the child pulls it too far.

||

The Sun never withdraws his rays from the earth all through the day.

So also, after realizing the truth,the vision of the Self never vanishesall through ones life.

||


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The river carrying countless drops of waters does not get stopped.

(The flow is continuous)

Similarly, one does not get a cessation even for a moment,

in the vision got through knowledge.

||

Just like the Time never for once stops its flow,

the knower does not ever forget the Self any time.

||

Just like the always-moving wind does not stop moving,

the knower does not forget the Conscious Self any time.

||

Just like one cannot ever get an object which does not exist,

the knower cannot get a moment where there is no Self-knowledge.

||

Just like one cannot get a noble man without good characters,

a realized man cannot be there without self-knowledge.

||

I am always enlightened.I am always taintless.

I am always in the quiescent state.

I am always in a controlled state.

s ||


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What can disturb my Samaadhi-state and how?

As I am not different from the Self,

always I remain as the Self.

||

Therefore my mind is never free of the Samaadhi state.

As there is only the principle of Self,

never is there a mind that needs to be suppressed at all!

s ||

The Self is everywhere; at all times; as all; in all ways.

What is a non-Samaadhi state? What is a Samaadhi state?

:||

The great men who have realized the Self always remainstable-minded; endowed with equal vision;

freed of the divisions of action and result.

Why then the wasteful usage of excellent terminologies is there always,

differentiating the stabilized and un-stabilized states?!

{For the knower, the words Samaadhi and Non-Samaadhi have no meaning. He is always in the state of

the Self. The actions of his organs of action, organs of knowledge accompanied by the mental processes

do not affect him in any way. He is always absorbed in the Self whether his body is doing work in the

outside world or sitting in a lotus posture with closed eyes.}


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CHAPTER NINE

Parigha spoke

s

||

King! You are indeed enlightened. You have attained that Supreme state.

You are shining like the full moon with a cool mind.

||

You are filled completely with the honey of bliss.

You are the abode of supreme beauty.

You are cool; are endowed with sweet fragrance.

You are shining like a lotus!

s ||

You are taintless.

You are everywhere.

You are Complete.

You are deep.

Your inner thoughts are pure and clearly seen.

You are shining like the ocean freed of the sport of wind and the waves.

||

You are pure.

You are completely filled with bliss.

The cloud of ego has vanished.

You are spotless; spread out endlessly; and are deep.

You shine like the autumn sky.


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s ||

You are seen everywhere (in matters of likes and dislikes)as established in the state of the Self only.

You are happy by everything that happens.

You are acting without attachment everywhere.

King! You are shining (as the Self) everywhere.

||

You have transcended the ideas of divisions of worthy and worthlessness

through your great understanding.You know all this as it is and undivided.

||

Hey, the Knower of the principle of Brahman

which is without the divisions of existence and non-existence!

Your form remains

freed of the oscillations of moving up and down

(chasing and withdrawing from pleasures);and shines with a blissful mind.

s

s ||

O Beautiful one (Brahman)!

You remain completely satisfied in the Supreme

filled with something as it were, yet by nothing,

like the ocean filled with nectar

which never ever diminishes.


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Suraghu spoke

||

O Sage! There is no object that I have the need for.

Whatever is perceived is actually nothing.

||

Since nothing is needed what is there to be rejected anymore?

Without an adverse word to oppose it,

what can be defined as something to be rejected?

||

Since all the objects are worthless, and are worthy only due to some time-factor,

the ideas of worthy and worthlessness have long disappeared in my mind.

{A king who has been imprisoned and freed, values even a small village. Otherwise he would not even

value a kingdom. Objects have different values at different situations.}

||

Because of the unique nature of an event at some place at some time,

a worthless object becomes valuable

and a valuable object becomes worthless.

Blame and praise connected to any object should be avoided by the wise.

||

Because of attachment only the ideas of blame and praise persist in this world.

Attachment wants everything.

What is wanted is the greatest object

because of the idea of good superimposed upon it.


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||

In the three worlds,women, hills, oceans, forest- ranges,

all that exist are not real.

There is no essence in them really.

s ||

In this ever-decaying empty world filled with flesh, bones, wood, mud, and gems

(bodies, objects, lands, wealth),

where there is nothing that can be wanted,

what can one ever want?

||

When wants vanish away, hatred and attachment also perish.

When the bright day ends, both sight and heat vanish.

s ||

Enough of long-drawn word-plays!

For the pursuit of happiness, there is only one vision that needs to be cultivated.

If the mind is happy

filled with the essence of quiescence

and is equal in all states,

that alone is the most excellent stabilized state.


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CHAPTER TEN

Vasishta spoke

||

Suraghu and Parigha both discussed the world-delusion like this;

congratulated each other;

were happy;

and went away to attend to their own duties.

||

||

Raaghava! Having understood the supreme path leading towards Knowledge,

with such an enlightenment itself,

you do reach your goal without fail;

when the dark cloud of ego melts in the heart-skyby the supreme understanding sharpened through discussions with the wise.

||

The mind which is absorbed in the Self;

which is always turned inwards;

which is filled with bliss;

which is always contemplating on the Chit;

does not get affected by miseries.

s s

||


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The knower though intensely engaged in the activities of the world,

though acting with attachment and hatred,

does not get tainted within

like the lotus in the mire.

||

The knower does not have the mind which is pathetically seeking pleasures.

Like a tree with poisonous thorns in the heavenly garden,

the mind of the knower is of a gigantic size and unaffected.

||

A man of dispassion does not feel sad when met with birth or death scenes.

That mind too which has understood everything is not grieved by any event.

||

O Good one!

He who has understood the ways of delusion (through Knowledge)

does not get touched by the sin

which rises out of the doer-ship identity of present actions,like the sky is not tainted by dust.

||

For the spreading disease of Avidyaa (No-Knowledge)

the complete understanding of Avidyaa alone acts as the perfect medicine,

like light alone can remove darkness.

||

When Avidyaa is understood, then only it (she) gets destroyed,

like all enjoyments in the dream perish when one wakes up.


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||

When the sleep of ignorance is over,

a man who is woken up by the Sun of the Scriptures instructing Knowledge,wakes up once for all and never again gets deluded.

||

For those whose heart-sky is filled with the moon-light coming from the Self-Moon,

all the days engaged in whatever actions,

are lived in complete bliss.

||

Those pathetic ones, the ever-growing creepers in the jungle of births,

who neglect the knowledge of the Self,

whose sins never are on the decrease,

suffer for long.

CHAPTER ELEVEN

Vasishta spoke

{THE JEEVA-BULL}

||

||

||

||


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||

||

||

||

||

This (Jeeva) bull is bound by hundreds of ropes of desires.It is greedy for the grass of pleasures.

Its body is shattered by old age.

It is suffering extremely and breathing heavily in pain.

It is yoked to the heavy load of misery.

It lives in the jungle of births and deaths.

It is smeared all over with the mud of bad actions.

It is lying on the marshy pool of delusion.

It is bitten by the snake of attachment.

It is pulled by the three ropes of Gunas.

It stays with the merchant namely the mind.

It is unable to move bound by the chains of relatives.It is sinking slowly inside the dung stinking with old age, son and wife.

It is tired. It has no rest. It is exhausted by travelling a long distance.

It is hurt by going to and fro.

It wanders aimlessly in the forest of Samsaara.

It never is able to rest under the cool shade of the tree.

It is burning by the scorching heat.

Though good in external appearance, it is actually in a very pathetic condition.

It is attacked by the senses from outside.

It is tormented by the continuous sound of the Karma-bell tied to its neck.

It is miserable by the beatings of bad actions.

It is pulling the cart of rising up and disappearing.

It is lost in the terrifying forest of ignorance and its body is very weak.

It is always intent on bringing harm to oneself.

It is becoming weak. It is a worthless destitute.

Its limbs are exhausted by the weight of Karma.

It is bellowing pitifully.

Rama! Lift this Jeeva-bull out of the mire of Samsaara

with utmost effort and using great force, for long.


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CHAPTER TWELVE

Vasishta spoke

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When the mind is destroyed by the vision of the Self,

the Jeeva never ever gets born again.

Then only he would have crossed over the ocean of the worldly existence.

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By the company of the those who have the experience of the Self-state,

the perfect method of crossing over the ocean of worldly existence gets attained,

like a boat from a boat-man.

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An intelligent man should not reside in that country-desert

where there is no tree of self-realized man;

which is filled with fruits (Knowledge-instructions),

which has a cool shade (soothes the tormented mind through proper advice.)

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If he is not there,

then the intelligent man who has gained a little knowledgeshould not fall asleep (ignorance) here in this world,

which only bestows the riches of miseries through great delusion.

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Self is the friend of the Self.

Self should be taken to higher states only through the Self.

One should not act arrogant by identifying with the body

and push the Self into the ocean of mire namely repeated births.

||

The wise should always make effort and

analyze the misery connected to the body as-

What is this?

How did it arise?

What is the origin of this?

How does it perish?

||

Not the money; not friends;

not the scriptures (which do not instruct about the Self);

not the relatives;

help the men in lifting up the Self drowned in delusion.

||

Only by discussing a little with the (purified) mind

which always lives with oneself as a friend,

can the Self be lifted out of the delusion.

||

Only in this manner can the Self be saved O Raaghava.

By getting rid of the ignorance, ego should be destroyed.

||

In this noble path only the taintless understanding is reached.

By getting rid of the mind-created net, the ego should be destroyed.


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||

In this manner only the Supreme Lord gets attained.The body should be considered as equal to a wood-piece or lump of mud.

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When the ego-cloud vanishes, the Chit-Sun is seen.

By the ripening of that state, the Self-state gets attained.

||

When the darkness is gone, naturally one sees everything.

Similarly when the ego is gone, one sees the Self.

||

Whatever state arises giving a blissful experience when the ego gets destroyed,that expansive state filing everything should be practiced with great effort.

||

We do not think that such a state could be visualized as a completely filled ocean.

It cannot be compared with anything.

It does not get colored by perceptions.

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Only a tiny part of the shine of the Chit becomes stabilized in that state.

If the Turyaa state has been experienced, it can be compared only to that.


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||

As it cannot be compared to anything,

it is pointed out as something like deep sleep.That state fills up everything and spreads out like the lustrous sky.

||

When the mind and ego get destroyed,

the supreme bliss which exists as the essence of all things,

rises.

That is the form of the Supremacy.

||

It is attained by ones own union with the Supreme Self.

It is not very much different from the sleep state (perceptions are nil).

It cannot be explained through words.

It can be experienced only within.

||

Without experience the essence of the objects like sugarcane cannot be understood.

Without experience, the Self-state cannot be understood.

s |

||

When this principle of the Self which is endless and the essence of all this

remains inside the mind which is stabilized;

when all that is perceived outside is quietened;

the Lord of Lords, the essence of all that moves and not moves,

is experienced as the Self.(Fourth level of Knowledge)


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||

Following that,the Vaasanaas for enjoying sense pleasures get destroyed.(Fifth level of Knowledge)

Following that,

there is the complete revelation of the Self which is supreme and auspicious

(without any effort).(Sixth level of Knowledge)

Following that,

there is transformation into the state of the Self

through the non-differentiation maintained in Samaadhi and non-Samaadhi states.

That state is beyond the thinking of even the great ones. (Gods even)(Seventh level of Knowledge)

PART SEVEN OF

SECTION FIVE UPASHAMA PRAKARANAM

COMPLETE


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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.


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yogavasishta upashama prakaranam part 7

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