Yoga Vasishta - Post 44

RAMA  asked

When the only reality is the infinite consciousness and its own inherent kinetic power, how does the jiva acquire an apparent reality in the second less unity?

VASISTHA replied:

In the mind of the ignorant alone does this terrible goblin known as jiva arise as a reflected reality or appearance.  No one, not even the men of wisdom or sages can  definitely say what it is: because it is devoid of any indications of its nature.

In the mirror of infinite consciousness countless reflections are seen, which constitute the appearance of the world. These are the jivas. Jiva  is like unto just a little  agitation on the surface of the ocean of Brahman; or just a little movement of the flame of a candle in a windless room. When, in that slight agitation the infinitude of the   infinite consciousness is veiled, limitation of consciousness appears to arise. This too is inherent in that infinite consciousness. And that limitation of consciousness is  known as the jiva.

Just as when a spark from a flame comes into contact with flammable substance it bursts into an independent flame, even so this limitation of consciousness, when it is  fed by latent tendencies and memories, condenses into egotism—'I'­ness. This I­ness is not a solid reality: but the jiva sees it as real, like the blueness of the sky. 

When the egotism begins to entertain its own notions, it gives rise to the mind­stuff, the concept of an independent and separate jiva, mind, Maya or cosmic illusion,  cosmic nature, etc.

Creation (of the mind) is but agitation in consciousness; and the world exists in the mind! It seems to exist because of imperfect vision, imperfect understanding. It is  really not more than a long dream. If this is understood, then all duality will come to an end, and Brahman, jiva, mind, Maya, doer, action, and the world will all be  seen as synonymous with the one non­dual infinite consciousness.

  

The one never became many, O Rama. When many candles are kindled from another, it is the same flame which burns in all candles; even so, the one Brahman  appears to be many. When one contemplates the unreality of this diversity, he is freed from sorrow.

Jiva is nothing more than the limitation of consciousness; when the limitation goes, there is peace—even as for one who wears shoes the whole world is paved with leather. What is this world? Nothing but an appearance, even as a plantain stem is nothing but leaves. 

When the mind perceives duality, then there is both duality and its counterpart which is unity. When the mind drops the perception of duality, there is neither duality nor  unity. When one is firmly established in the oneness of the infinite consciousness, whether he is quiet or actively engaged in work, then he is considered to be at peace  with himself. 

When one is thus established in the supreme state, it is also known as the state of non-­self or the state of know­ ledge of the void or emptiness. On account of the agitation of the mind, consciousness appears to become the object of knowledge! Then there arise in the mind all sorts of false notions like 'I am  born' etc. Such knowledge is not different from the mind. Hence it is known as ignorance or delusion.

When the mind entertains notions of objects, there is agitation or movement in the mind; and when there are no objects or ideas, then there is no movement of thought  in the mind. When there is movement, the world appears to be; when there is no movement, there is cessation of world­ appearance. The movement of thought itself is  called jiva, cause and action; that is the seed for world­ appearance. Then follows the creation of the body.

Continued….

Love.

Yoga Vasishta - Post 43

 

The creation exists in Brahman just as the sprout exists in the seed, liquidity in water, sweetness in milk, and pungency in capsicum; but in ignorance it appears to be  different from and independent of Brahman. 

There is no cause for the world's existence as a pure reflection in the absolute Brahman. When there is notion of creation, the creation seems to be: and when, through self-­effort, there is understanding of non-­creation, there is no world.

Nothing has ever been created anywhere at any time; and nothing comes to an end either. The absolute Brahman is all, the supreme peace, unborn, pure consciousness and permanent. Worlds within worlds appear in every atom. What can be the cause and how do these arise?!

 

As and when one turns away from the notions of 'I' and the 'world', one is liberated: the notion of 'I am this' is the sole bondage here. They who know the infinite consciousness as the nameless, formless substratum of the universe, gain victory over samsara.

RAMA asked:

It is evident that Brahman alone exists, o Holy sage! But, then why do even these sages and men of wisdom exist in this world, as if so ordained by god—and what is god?

 

VASISTHA replied:

There does exist, O Rama, the power or energy of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events,  for it penetrates all the epochs in time. It is by that power that the nature of every object in the universe is ordained. That power (cit sakti) is also known as  Mahasatta (the great existence), Mahaciti (the great intelligence), Mahasakti (the great power), Mahadrsti (the great vision), Mahakriya (the great doer or  doing), Mahodbhava (the great becoming), Mahaspanda (the great vibration). 

It is this power that endows everything with its characteristic quality. But this power is not different from or independent of the absolute Brahman: it is as real as a pie in the sky. Sages make a verbal distinction between Brahman and the power and declare that creation is the work of that power.

 

The distinction is verbal, even as one speaks of the body (as a whole) and its parts. The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as daiva or divine dispensation.

That you should ask me these questions is ordained by niyati; And that you should act upon my teaching is also ordained by niyati. If one says, 'The divine will feed me' and remains idle, that also is the work of niyati. This niyati cannot be set aside even by gods like Rudra. 

But, wise men should not give up self­-effort because of this, for niyati functions only as and through self-­effort. This niyati has two aspects, human and superhuman: the former is seen where self-­ effort bears fruit and the latter where it does not.

 

If one remains idle, depending upon niyati to do everything for him, he soon discovers that his life departs—for life is action. He can, by entering into the highest super conscious state, stop the breath and attain liberation: but then that is indeed the greatest self-­effort!

 

The infinite consciousness alone appears as one thing in one place and another in another place. There is no division between that consciousness and its power, as there is no division between wave and water, limbs and the body. Such division is experienced only by the ignorant.

 

Love.

 

Sri Sathya Sai Baba

 

  

Once Lord Rama asked Hanuman, “How do you contemplate on Me?” “At the physical level, You are my Master and I am Your servant. At the mental level, I am a spark of thy Divine Self. At the Atmic level, You and I are one”, said Hanuman. Pleased with Hanuman’s reply, Lord Rama presented him with a pearl necklace, which was given to mother Sita by her father, king Janaka, at the time of her marriage. Hanuman held this very valuable necklace in his hand, began to remove all the pearls one by one from the necklace, and kept it near his ear for some time and then after biting each one of them, threw them away. Sita was surprised to see Hanuman behaving thus. She thought that Hanuman had not given up his monkey traits. Rama knew the intention behind this act of Hanuman. But in order to make Sita understand this, He asked, “Hanuman, why are you biting and throwing away such precious pearls?” “O Lord, I am examining whether I could listen to Your name in the pearls. Since I couldn’t hear, I am throwing them away. The pearl is no better than a stone if there is no Rama Nama in it. I want only You.” Listening to this statement of Hanuman, Rama offered Himself by embracing Hanuman. The inner meaning of this is Rama is where Hanuman is and vice-versa. Hanuman is one who realised the unity of the individual and God. Consequently, Hanuman was always in a state of bliss. Hanuman is given various appellations such as Santhudu, Gunavanthudu, Balavanthudu (one of peace, virtues and strength). He derived his strength from the Divine name of Lord Rama. Many people confine the Divine Name only to the lips but Hanuman chanted the name of Rama from the depth of his heart.

Poison will remain poison even if it is put in a precious vessel studded with diamonds, pearls, emeralds, etc. The divine ambrosia will not lose its taste even if it is put in a brass vessel. Likewise, it is the purity of heart, not the external appearance that matters. Purity of heart is the purpose behind chanting God’s name. Chanting of God’s name should originate from the heart, not from the lips.

                         

                                                                                                    SSS, Vol 34, Disc. 5, 26 Mar 2001

 

Yoga Vasishta - Post 42

RAMA asked:

 

Holy sir, please tell me briefly again: how does the delusion of the notions of 'I' and 'the world' arise in the first place, without any cause?

 

VASISTHA replied:

 

As all things are equally in-dwelt by intelligence, so always in every way the uncreated is all, the self of all. We use the expression 'all things': it is only a figure of speech, for only the infinite consciousness or Brahman exists. Just as there is no division between a bracelet and gold, no division between waves and water, there is no division between the universe and the infinite consciousness. 

 

The latter alone is the universe; the universe as such is not the infinite consciousness, just as the bracelet is made of gold but gold is not made of bracelet. Just as we refer to a man and his limbs as being one and the same, we refer to the presence of the infinite consciousness as all beings, which does not imply a division in it.

 

In that infinite consciousness there is an inherent non­recognition of its infinite nature. That appears to manifest as 'I' and 'the world'. Just as there is an image in a  marble slab, even if it has not been carved, even so this notion of ‘I' and 'the world' exists in the infinite consciousness. Even as in a calm sea the waves exist in their potential state, the world exists in its potential state in the infinite consciousness: and that is known as its creation. 

The word 'creation' has no other connotation. No creation takes place in the Supreme Being or the infinite consciousness; and the infinite consciousness is not involved in the creation. They do not stand in a divided relationship to each other.

This infinite consciousness regards its own intelligence in its own heart, as it were, though it is non-­different from it even as wind is non­-different from its own movement. At that very moment, when there is an unreal division, there arises in that consciousness the notion of space, which, on account of the power of the consciousness, appears as the element known as space or ether. That itself later believes itself to be air and then fire. 

From this notion there arises the appearance of fire and light.  That itself further entertains the notion of water with its inherent faculty of taste; and that itself believes itself to be the earth with its inherent faculty of smell and also its  characteristic of solidity. Thus do the water and the earth elements appear to have manifested themselves.

 

VASISTHA continued:

 

At the same time, the same infinite consciousness held in itself the notion of a unit of time equal to one ­millionth of the twinkling of an eye: and from this evolved the time­scale right up to an epoch consisting of several revolutions of the four ages, which is the life­span of one cosmic creation. The infinite consciousness itself is uninvolved in these: for it is devoid of rising and setting (which are essential to all time­scales), and it is devoid of a beginning, middle and end.

That infinite consciousness alone is the reality, ever awake and enlightened: and with creation also it is the same. That infinite consciousness alone is the unenlightened appearance of this creation: and even after this creation it is the same always. It is ever the same. When one realizes in the self by the self that consciousness is the absolute Brahman, then he experiences it as all—even as the one energy dwelling in all his limbs.

One can say that this world appearance is real only so far as it is the manifestation of consciousness and because of direct experience; and it is unreal when it is  grasped with the mind and the sense ­organs. 

 

Continued 

 

Love

 

Yoga Vasishta - Post 41

VASISTHA continued:

The yogi knows that it is one's own mentality that turns sweet things into bitter things and vice versa, and friends into enemies and vice versa. In the same way, by  changing the angle of vision and by persistent practice one can develop a taste for the study of scriptures and for japa, etc., which were uninteresting earlier. 

For these  qualities are not in the objects but only in one's own thinking: just as a sea­sick man sees the world go round, the ignorant man thinks that these qualities abide in the  objects. A drunken man sees empty space where a wall stands; and a non­existent goblin kills a deluded person.

This world is nothing but a mere vibration of consciousness in space. It seems to exist even as a goblin seems to exist in the eyes of the ignorant. All this is but Maya: for there is no contradiction between the infinite consciousness and the apparent existence of the universe. It is like a marvelous dream of a person who is awake.

O Rama, in the autumn the trees shed their leaves; in springtime the same trees sprout new leaves which were surely within the trees themselves. Even so this creation  exists all the time within the absolute consciousness. It is not seen: even as the liquidity that exists in gold is not always evident. If the creator of one epoch attains  liberation and if the creator in the next epoch projects the new universe from his memory, even that memory is none other than the infinite consciousness.

RAMA asked:

Lord, how is it that the king and also the citizens experienced the same objective facts?

VASISTHA replied:

That is because the intelligence of all the jivas is based upon the one infinite consciousness, O Rama. The citizens, too, thought that he was their king. Thought vibrations are natural and inherent in the infinite consciousness and they are not motivated. Even as it is natural for a diamond to sparkle, the king's intelligence thinks ''I am king Viduratha" and so do all  the beings in the universe. 

If 'one's intelligence is established in this truth concerning the infinite consciousness, it reaches the supreme state of liberation. This depends  upon one's own intensity of self­-effort. A man is pulled in two different directions: towards the realization of Brahman the absolute and towards the ignorant  acceptance of the reality of the world. That which he strives to realize with great intensity wins! Once he overcomes ignorance, the deluded vision of the unreal is for  ever dispelled.

Love.