Chapter – 2 – Sri Yogavashista Saram – 11 –
20
Sage Vashishta speaks “Oh! Ramachandra, the
enthusiastic Sadhaka sincerely follows the Upadheshakrama/guidelines of the
preceptor, therefore the Prajja of the disciple is the cause for the Mukthi/free
from impurities like Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, and
interest in material matters, wealth, possession, people, fame, money, richness
etc. If the Shishya/disciple lacks Prajja/awareness, insight, it is impossible
to achieve the fruitfulness of life. It is not that preceptor or knowledge in
various Shastra, Ithihasa, Purana, Veda, Vedantha helps to perceive the
all-pervasive supreme Lord Parameshwara.
The Sathvik nature in the Sadhaka prompts him/her to undertake
austerities, vows, celibacy, Shamadhamadhi, etc. which could remove all the
attributes provide the knowledge of ‘self’/Athman, the all-pervasive supreme
Bramham/oneness-in-all ultimately achieves fruitfulness in life. The
Sathvik nature in the Jeeva enhances when it is put into regular practices, the same
as the skill in the art disappears if not put into practices, but the unique
nature of knowledge of ‘self’/Gnankala, is that it will not meet destruction even
if not practiced. The illusion causes the Jeeva to get attached to the material
matters and people that have impermanent nature causes extreme grief and agony.
All the material matters have to undergo constant transformation and ruin, the
ignorant get attached to those matters and people of impermanent natures,
pushed to extreme grief in the absence of it. The interest in material matters
and bondage is illusions that have fleeting nature. The preceptor enlightens
the soul with the knowledge of ‘self’/Athman resides as the soul that has
indestructible nature, free from afflictions, pure, unblemished, has neither birth
nor death would remove the illusion in the Jeeva, the interest in worldly
matters and bondage, like the feeling of missing choker, adorned on the neck
causes trepidations and the validation of its presence remove the fear instilled.
The ignorance/Maya causes trepidation, anxieties in the Jeeva, the knowledge of
‘self’ Paramathma Parambhramam resides as the soul would remove the darkness of
ignorance in the Jeeva. Oh! Rama, the unfortunate Jeeva gets attached to the
material matters, money, wealth, richness, fame, etc. keep afar from the Paramarththa
Thaththva, these ignorant takes great pleasure and pride in the worldly matters
and bondage, as if it is going to keep them alive till the end of Kalpa, hurls
into extreme grief and agony in the absence of those and beloved ones, like the
voracious eater cooks meal with great enthusiasm and consume it with extreme
pleasure without the knowledge of fatal poison in it, undergoes miseries. The
ignorant who takes immense pleasure in worldly matters and bondage, even
after knowing the impermanence in it, is a Gardhabha/donkey. The over-consumption
of anything would cause aversion, even after achieving the knowledge of
Vishayavisha/toxic poison of worldly matters, if a person continues to indulge
in it, then he is appropriate to call ‘donkey’. The Moksha is the absence of
interest in worldly matters and bondages, that have fleeting nature. Mumukshu is
free from the impurities and attachments, experiences Akshayasukha/eternal
bliss has nothing to lose or win. The ignorant get attached to material matters
and people, undergo afflictions in the absence of any, hurled to constant
grief, cannot achieve the bliss. The illusion caused interest in material
matters, people, richness, wealth, money, fame, etc. are the same as in the
Swapnavastha/dream, which has fleeting nature. The Swapnavastha and Jagrathavastha
have impermanent nature, the visions of Nama and Roopa appeared in the
Swapnavastha/dream and the infinite Dhrishya/Nama Roopa in the Jagrathavastha/awakening
state has no difference at all. The Mahathma, noble-souls, and Yogi do not get
attached to any of these infinite Nama Roopa, contemplate upon that
all-pervasive supreme Bhramam resides as a soul in the Jeeva. These Mahatmas are
freed from the Raga Dhvesha/Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya,
watch those infinite Nama Roopa without getting attached to it as a ‘Sakshi’/witness
who has no interest in the Prapancha, achieves serenity of mind. The Jeeva who
is aware of these two 1) what to achieve and 2) what to abandoned, achieve the
knowledge of Paramathma Parambhramam resides as soul, and perceive that
Paramathma resides in the lotus-like heart, achieve fruitfulness/immortality/Amrithaththva
get rid of trepidations caused interest in worldly matters and bondage.”
Upadhesha Kramo Rama Vyavasthamathra
Palanam | Jjapthaisthukaranam Shudhdha
Shishya Prajjaijjava Kevala ||
Na Shasthrairnapi Guruna Dhrishyathe Parameshwara:
| Dhrishyathe Swathmanaivathma Swaya Sathvasthayadhiya||
Sarvapyeva
Kalajantho Ranabhyasena Nashyathi | Iyamjjana Kalathyantho
Sakrijjathabhi Vardhdhathe ||
Swa Kandaipisthitham Vasthu Yadhana Prapyathe Bhoomath | Bhramanthe Prapyathe Thadhvathathmapi Guruvakyatha: ||
Swa Swaroopamajananvai Janoyam
Dhaivavarjjitha: | Vishayethu Sukham Veththi
Pashchath Pake Vishannavath ||
Budhdhvapyathyantha Vairasyam Ya: Padharththeshu Dhurmathi: | Badhdhnathi
Bhavanam Bhooyo Naro Nasausagardhabha: ||
Yath Kinchithapi Sankalpa Naro Dhukhai
Nimajjathi | Na Kinchithapi Sankalpath Sukham Akshayamashnuthe ||
Yadha Swapne Muhurththeasyath
Samvathsara Shathabhramam | Thadha
Maya Vilasoyam Jayathe Jagrathi Bhrama: ||
Yonththa Sheethalaya Budhdhya Raga Dhvesha Vimukthaya | Sakshivath Pashyathidhamhi Jeevitham Thasya Shobhathe ||
Yena Samyak
Parijjatham Heyopadheyamujjatha | Chiththasyanthe Sthitham Chiththam
Jeevitham Thasya Shobhathe ||
