Chapter – 2 – Sri Yogavashista Saram – 11 –
26
Sage Vashishta speaks “ Oh! Rama, the
accumulated attributes/Vasana, Rajasik, Thamasik, and Sathvik nature from the
several births cause the mind and intellect to get attached to material
matters/Prapancha/Anathmavasthu. The mind and intellect freed from those
attributes achieve liberation from the grief and miseries of worldly
existence, the attachment to the destructible nature of material matters, wealth,
richness, fame, money, people, etc. causes grief and pain of separation. The
mind and intellect free from attributes of Triguna get relieved from interest
in worldly matters and bondage. Athmajjanis, Mahatmas, and noble souls undertake
extreme austerities, vows, celibacy, Shamadhamadhi, Thaththva Vichara,
Swadhyaya etc. and achieves the purity of mind free from the Kama, Krodha, Lobha, Moha,
Madha, Mathshcharya, eventually fix the mind and intellect contemplating upon
the all-pervasive supreme Bhramam which is free from afflictions, absolute bliss,
pure, unblemished, neither birth nor death, ultimately achieves union with Paramanandha
Adhvatheeya Paramathma Parambhramam. Oh! Rama, the endless desires are like
evil spirits, which causes extreme miseries and agony in the Jeeva, the heavy dark
clouds pollute the moon, the sparkling white painted on the wall get dirty by
the splash of ink. The endless desires of the Jeeva blemish the mind and
intellect. Oh! Rama, the illusion caused infinite Nama Roopa Dhrishya in the
three worlds are equivalent to Trina/grass, the Athmajjani burns the grass like
interest in material matters in the Gnanagni/furnace of knowledge. The
Athmajjana, knowledge of self’, the destructible Prakrithi and the indestructible
Purusha resides as a soul would remove the misconception of the Jeeva, thus the
mind and intellect get freed from those illusions caused interest in worldly
matters and bondage, as a result, the mind and intellect remain Shoonya, which
is freed from the illusion caused by the infinite Nama Roopa Dhrishya of the Universe.
The mind and intellect/Chiththa in the awaken state/Jagrathavastha is fierce,
the Chiththa remain serene in the Swapnavastha/dream, and Chiththa became dull
in the Sushupthi/deep sleep, in this way the Chiththa becomes
lifeless/inactive. The dissolution of the mind and intellect in the Athman/soul
is the superior state of Thuriyavastha/fourth state, a transcendental state where
the Athman achieves union with the supreme Bhramam resides as a soul in the Jeeva.
Hence, the Chiththa is the cause for the Bandha, the illusion caused Chiththa to get attached to people, material matters, richness, wealth, money, fame, etc., and
compel the Jeeva to undergo miseries and sorrows of worldly existence. The body moves at the command of the mind and
intellect/Chiththa, like the breeze causes the trees to move back and forth.
The Yogis undertake extreme penance and Tapasya, observe strict austerities,
disciplines, get rid of the body and I consciousness, get rid of all the
impurities, undertake austerities in the most dreadful and unimaginable condition,
harsh climates, and achieve perfect control over the mind and intellect. The ignorant
Jeeva acts according to his/her will, speaks highly about the Chiththshudhdhi,
and meditation, without putting into practice of the above is considered as
shameless. The control of mind and intellect is the source of Sarvarththa
Siddhi, without making effort to achieve control over the mind, hardly
possible to achieve anything. Therefore, the Yogis and Mahathma abandons the interest
in worldly matters and bondage, take shelter in solitude, pondering over the
Paramarththa Thaththva/ indestructible Purusha and destructible Prakrithi,
undertakes austerities, Shamadhamadhi, observe celibacy, immerses in Swadhyaya,
and Thaththva Vichara contemplates upon the all-pervasive supreme Bhramam
resides as soul, achieves union with it. The Yogi win over the mind and
intellect thereby achieves Mokshalakshmi, which is incomparable, get rid of
miseries and sorrows of worldly existence. The ignorant get attached to the
material matters, possession, wealth, money fame, richness, and people, even if
they achieve the comforts and luxuries of the three worlds, all that would
remain equal to Trina. Oh! Rama, I shall describe the simple methods to get
control over the mind and intellect 1) Sadhu Sangama/the association with the
Mahathma, noble souls, who relentlessly engage in the Athmavichara and Swadhyaya.
2) Vasana Thyaga/abandon the interest in
worldly matters and bondage, abandon the body and I consciousness, interest in
material matters, such as possession, money, richness, wealth, fame, money and attachment
to wife, children, relatives and companion 3) Athmavidhya Vicharana/contemplate
and meditate upon the all-pervasive supreme Bhramam resides as a soul in the
Jeeva/Oneness in all, and 4) Pranaspandha Nirodhana/practice of Pranayama. The
Yogis strive hard to achieve perfect control over their mind following the
above-said practices and attains Amrithaththva/immortality, get rid of the fear of
death. Oh! Rama, the knowledge of all-pervasive Bhramam resides as a soul in the
Jeeva/Aham Bhramasmi would remove the misconception/Dhvandhabhava/duality, and
the absence of this knowledge would fasten the Jeeva with the worldly matters
and bondage. The Athman is Paramathma, the Universe and its living and non-living
things are the essence of Bhramam, the all-pervasive Bhramam/knowledge of Oneness-in-all
would remove the trepidations false notion in the Jeeva, all that remains is Ekam,
Nithya, Shantham, Anamaya Parambhramam
Paramathma. The Athmajjani achieve the superior state which is beyond comparison,
immortal/lack of fear of death, get freed from the Dhvandhabhava, attain the serenity of mind, resembles Gnanaswaroopa Paramathma Parambhramam, and immerses
in Paramanandha/supreme bliss.”
Rama !
Vasanaya Badhdham Muktham Nirvasanam Mana: | Thasmath Nirvasani Bhavamaharashu Vivekatha: ||
Yadhabhralekha Shashinam Sudhalepam
Mashiyadha | Dhooshayathyevamevanthar Naramasha Pishachika ||
Antharmukhathaya Sarvam Chidh Vahnauthrijagath Thrinam |
Joohvathonthar Nivarththetha Rama!
Chiththadhi Vibhrama: ||
Yadhana Bhavyathe Kinchith Dheyopadheya
Roopavith | Stheeyathe Sakalam
Thyakthva Thadhachiththam Na Jayathe ||
Ghoram Jagranmayam Chiththam Shantham
Swapnamayam Sthitham| Moodam Sushupthabhavastham Thribhir Heenam Mritham
Bhaveth ||
Vilapya Pankamkathaka Rajoshu Vilayam
Nayeth | Yathathma Nithadha Vidhdhi
Vilapya Vilayam Mana: ||
Chiththam Janeehi Samsaram Bandhashchiththa Mudhahritham| Padhapa: Pavaneneva
Dhehashchiththena Chalyathe ||
Hastham Hasthena Sampeedya Dhanthair Dhanthamshcha Peedayan|
Anganyamgai: Samakramya Jayedhadhauswakam Mana: ||
Chiththmekam Na Shaknothi Jethu
Swathanthryavarththiya: | Dhyanavarththam Vandhanmrigdhdha: Sakim Lokena
Lajjathe ||
Yekameva Manodhevo Jeya: Sarvarththasidhdhidha: | Anena Viphalaklesho
Sarvesham Thajjayamvina ||
Anudhvega:
Shriyomoola Manudhvegath Pramuchyathe | Janthor Manojayadhanya Sthrailokhya Vijayasthrinam ||
Sath Sango Vasana Thyago
Adhyathmavidhya Vicharanam | Prana
Spardhdha Nirodhaishchathyupayash Chetha Sojaye ||
Poornne
Manasi Sampoornnam Jagath Sarvam Sudhadhravai: | Upanath Goodapadhasya
Nanu Charmmavrithevabhu: ||
Na Aham Bhramethi Sankalpath Sudhridam Badhyathemana: | Sarvam Bhramethi
Sankalpath Sudhridam Muchyathemana: ||
Chiththai Thyakthlayam Yathi Dhwaithamekam Cha Sarvatha: | Shishyathe Thu
Parambhrama Shantham Nithyamanamayam
||
Chinmathrathvam Prayathasya Theernna Mrithyo: Su Chethasa: | Yo Bhaveth
Paramanandha: Kena Savupameeyathe
||
||Ithi Yogavashishta Sare ‘Manolayam’ Nama
Chathurththa Prakaranam Samaptham ||
