(continued)
The Yoga Vashisht is divided into 6 chapters: Vairaagya Prakarnam (state of dispassion), Mumukshu Vayahaara Prakarnam (the desire for liberation), Utpatti Prakarnam (the creation of the world), Stithi Prakarnam (how the world is sustained), Upashaama Upakarnam (the dissolution of the world) and Nirvaana Prakarnam (liberation). The main theme of the Yoga Vashisht is self-knowledge.
The two great epics in Hinduism are the Raamayan and the Mahabhaarat. Some state that the Mahabhaarat is built around the Bhagavad Gita, the divine conversation between Shree Krishna and Arjuna. In that context, the Lord is speaking to a devotee or a friend; the Supreme is enlightening Arjuna who is asking the questions. In Yoga Vashisht, the Lord is asking the questions and he is being enlightened by the Guru. In the Bhagavad Gita, we learn all the answers from the Lord; in the Yoga Vashisht, we learn how to ask the right questions.
Here are some relevant shlokas from the Yoga Vashisht. As with all scriptures, there is an invocation at the start: “Salutations to that Truth, from which all beings shine forth, in which all have their existence and where alone they attain dissolution.” Hindu religious texts begin with the qualifications of the student. So, who should listen to this Yoga Vashisht? Those qualified to study this scripture have this understanding: I am bound. Let me be liberated. And who is neither totally ignorant or the knower of truth. If we think from time to time, what is this suffering? Why am I bound? I want to be liberated from all this. Then this Yoga should be read. Our scriptures tell us, the ignorant person thinks, “I am the body.” I think I am tall or short, beautiful or ugly, fat or thin. This is identification with the body. If one thinks the world as perceived is real, then one is ignorant. This is because of the superimposition of joy on the sense objects, that is, one is running around trying to obtain things, building a business, trying to get money, trying to achieve name and fame. The goal of life is not to eat, drink and be merry; if one believes this, they are ignorant and Yoga Vashisht is not for such individuals.
Bhardwaj Muni said to his teacher, Valmiki Muni: “O Lord, I wish to know how Shree Raam conducted Himself in this difficult course of worldly existence.” Valmikiji said, “I shall tell you how the noble-minded Shree Raam attained the state of liberation while living. Listen to this for alleviation of old age and death (meaning fear of old age and death).”
Sage Valmiki once asked Narad Muni whether anyone had ever existed with all the noble virtues. Narad said, “What you are asking is indeed very rare, but there is one living being, Shree Raam, who is the son of King Dasharath, who is the embodiment of all noble virtues.” Shree Raam said to Sage Vishwamitra, ‘Even though I am ignorant, I shall tell you a few matters I have reflected upon: People are born to die, only to be born again.’ Shree Raam felt that despite his education, everything that he had learnt, he still required a deep experience and knowledge of the important things in life. He analysed and observed everything in his travels and he came to the conclusion that there was no point to life. There is no point, because nothing lasts. Our Upanishads say, “In this fertile field of the world, the mortals, like corn, keep cropping up, again and again.” In creation, everything keeps being born, growing and dying. Shree Raam’s experience at this point is similar to the experience of Gautama Buddha. As Prince Siddharta, he went out of the kingdom and experienced the suffering of the world: old age, disease and death. He decided to strive for enlightenment.
Reflecting on the impermanence of the world, Shree Raam said, “All things that are moveable and immoveable are impermanent. Of what use are kingdom and enjoyment to me? Who am I? And what is this world that is here? Everything in this world is impermanent. Your relationships, wealth, property, fame, health, beauty, pleasures, fashions, foods, lifestyles, professions, powers, positions, moods, opinions, values, concepts, life itself, science, arts, laws, even the planets, suns, stars, galaxies and their configurations. The only constant thing in this world is change.”
Shree Raam was exhibiting discernment or discrimination. He analysed the world with his intellect. This gave rise to dispassion. “Thus, reasoning intensely, a dispassion for all things has arisen in Me,” Shree Raam said, “like it rises in a traveller who sees a mirage of water in the desert.” A mirage is a visual illusion. If you chase after the water and get near to it, there is no water. Discrimination and dispassion allows us to understand that life is like a mirage in the desert. It is not real; it doesn’t exist; it doesn’t last. Shree Raam realised this.
“O Lord,” Shree Raam said, “how do the wise, virtuous beings attain the freedom from sorrow? As you know this, tell me, so my delusion could end. If I myself do not attain that unexcelled peace then, O Sage, I have abandoned all desires and ego and do not wait for anything except for my death.” Shree Raam is expressing how he feels with a deep dispassion. He doesn’t feel to act because he sees the pointlessness of it. This could be compared to Arjuna in the Bhagavad Gita, in his enlightenment through dejection, Vishaad Yoga.
The Yoga Vashisht allows us to put ourselves in the position of Shree Raam and understand what questions to ask in the process of reaching that state of enlightenment.
Pundit Dr. Umesh Persad, Spiritual Leader, Gyaan Deepak Kirtan Mandali (from a Sunday morning service)
