PROLOGUE
After
one develops a desire to attain liberation and also follows the conduct as
required, the next step is to analyze the world one is born in.
The
beautiful world filled with Sun, Moon, stars, hills, rivers, birds, and animals
etc, cannot be a random accident is what most will decide upon. Then where did
this world arise from? Is there an intelligent being bigger than this Universe
who created this? For what purpose did he create? Why did we all take birth?
Why there is suffering in this world?
Is
the Creator evil or good? Should we propitiate ‘him’ or ‘her’ or ‘it’ for
getting its grace?
As
one thought trend went like this and invented all sorts of rituals and worships
to please the Great Creator, another section used their intellects and started
analyzing more rationally. Various philosophical theories came into vogue. Many
thinkers analyzed the process of perception and gave their own version of
‘Pramaanas- sources of Knowledge’, like experience, understanding etc.
If
you know how you know, you can know the why and how of this world, they
thought.
Some
felt that this world is an effect entirely different from the Cause, namely
Ishvara, the Supreme Ruler.
Some
theorized that only the two principles, one the ‘conscious’, and the other
‘inert’ (पुरुष/प्रकृति) join
together to make this world.
Some
others explained the whole thing away saying that the Brahman alone appeared as
this World and so the reality is neither ‘one’, nor ‘two’ but ‘non-dual’. (अद्वैतम्)
Some
others said that we are all part of that Supremacy like sparks belonging to a
fire.
Some
others gave this Supremacy all characters that sounded good and made him a
perfect superman filled with compassion, who loves and takes care of you if you
develop devotion towards him.
Some
other Scriptures gave instructions to do away with the world by analyzing one
by one, all the things as ‘not this’ ‘not this’ and attain the remaining ‘That’
and be silent.
Some
others proclaimed ‘Nirvikalpa Samadhi’ as the goal to be reached and gave
detailed instructions about how to raise the subtle energy in one’s own body
and reach the Samadhi state.
So
many logical treatises, so many scriptures, so many theories, so many
philosophies, all explaining in detail the creation of the world and the path
of liberation in different ways (the liberation of course was defined as they
deemed fit to suit their own theories) leave the sincere seeker of liberation
slightly bewildered.
What
does Vasishta say?
He collects all the methods, terminologies, logical methods,
theories of all analytical and non-analytical brains, grinds them all into a
very fine powder and blows it away like worthless dust.
According
to Vasishta, there is no Supreme God who created all this.
This
world is not produced at all; because it is non-existent.
There
is no cause and effect phenomenon.
There
is no ‘this’ or ‘not this’ to differentiate.
There
is no ‘one’ or ‘not two’ numbering necessary.
There
are no ‘inert’ and ‘conscious’ varieties.
There
are no elements which make up the world.
There
are no Jeevas; and no Karma that binds them.
He
proves that there is nothing created and there is nobody who created the world
because of the very fact that this world (with its perceivers and perceived) is
non-existent.
‘How can any one create what is not at all there?’- is
his question!
According
to him, all the forms, all the names, everything wherever and whenever is
Brahman (Emptiness of awareness) alone. Whatever exists is the Supreme state of
Para Brahman (that which cannot be perceived). And this Para Brahman is not a
person, not an individual, not a God using his intelligence, but just ‘a state’
- a ‘nameless something’ -which cannot be described.
Para
Brahman has no mind; so it cannot have thoughts.
Para
Brahman has no senses; so it cannot perceive.
Para
Brahman has no intellect; so it is not intelligent.
Para
Brahman cannot know anything; think anything; design anything.
No
words exist in that state; or consciousness or inertness.
Some
reality that is beyond the grasp of the intellect and the mind alone is there
as the support of all the perceived. We can only surmise its existence by all
this that is around us as the perceived.
That
is this alone.
Rather
that alone is; not this at all.
That
(Reality) alone is the truth.
This
(perceived) is false information; so not true.
What
is unreal cannot exist. Real never ceases to exist.
How can a non-existent perceived be produced?
Who
was the producer of the dream-world except the mind with its own whims and
fancies; so argues Vasishta and proves this truth in the next four Prakaranas.
In
this Prakarana named ‘उत्पत्ति - PRODUCTION’, Vasishta through many wonderful abstract, hitherto
unheard of stories, proves that ‘There is no Utpatti’.
He
also promises the sincere seeker, that anyone who understands the Truths
depicted in all the stories related by him will be definitely a realized soul
at the end of the discourse.
He
takes a vow that he will make the non-existent perceived world vanish off by
the end of the study.
The
first story is that of आकाशज - the space-born.
MEANINGS OF SANSKRIT TERMS
Before entering the world of the amazing stories
related by the Sage, we must learn some terminologies in Sanskrit so as to not
confuse them with the ordinary English words used in their translations.
Try not to skip this part of the introduction.
Vaasishtam is a text swollen up with abstract ideas.
It is not meant for the ordinary religious minds that
seek merit.
Vaasishtam is not a philosophical theory or a
religious text like the Ramayana or MahaaBhaarata.
Vaasishtam is a thinking process.
It is a trek to ascend the Mountain of Knowledge .
It does not start from the alphabets of spirituality.
Vaasishtam is a very tough book; needs very hard work
on your part to understand its truths.
A student who is slightly familiar with all
philosophical theories and who is already learned person alone can approach
this book; and he must be ready to throw any theory or belief if it does not
stand the test of Reason. Study of Vaasishtam is like the PHD course after the
graduation is over and done with in flying colours; or even more than that.
Unless you understand the terms used in Vaasishtam as
defined by Vasishta, you will never be able to grasp the true meaning of the
verses.
Therefore, be patient and grasp the meanings of these
terms, before you enter the main study of the text.
VISHVA- the ever changing variety seen around us –translated
as the world, or Universe.
JAGAT- something which continuously is rises and subsides at
every moment- translated as the world.
The
word ‘world’ used in the translation does not mean the ‘solid mapped geographical
universe’ around you. Anything one perceives as per his ‘brain-capacity’ is the
JAGAT or VISHVA for that particular perceiving mind. The constant
flux of patterns that flow around you creating the illusion of an infinite
space and infinite time is termed JAGAT.
CHIT –
translated as Pure Consciousness, Pure awareness, Pure Intelligence, actually
means ‘something’ which knows, understands, perceives, etc; something which
makes awareness of the world possible. Awareness also is definitely too
ordinary a word for something which is ‘Knowledge Absolute’.
The
Supreme state of undifferentiated Knowledge where nothing else exists is CHIT.
It
is not the ‘Consciousness of the brain’, which is a favored topic of psychology
and neuroscience.
The
Self-awareness which is a bi-product of evolution is not meant by the word CHIT; but the
most suitable word in English seems to be Awareness or Consciousness.
The
ordinary word ‘consciousness’ used in neuroscience books is just the cognizing
capacity of the brain and not the CHIT (of the Scriptures), the substratum of all existences.
Please
do not take the word ‘Pure Consciousness’ to mean the ‘conscious part of the
brain’ which is just another level in the ladder of evolution made for
survival.
This
homosapien brain is actually conscious in the physical level only as the
uncontrolled actions of the brain chemicals. Body is an inert organism.
The
bodies which move about in the world are not conscious as defined in the
scriptures.
They
are just bodies.
One
in a million will suddenly look at the body also as an outside thing; and start
wondering ‘who am I’.
That
is the expression of Chit; like a sprout in the dried up land.
That
is the sprout of the Aatman; the awareness of oneself as apart from the body.
‘CHIT’ is the
Knowledge Absolute.
BRAHMAN – means the Greatest, the swollen up something. It
means something very big; something which has expanded and keeps expanding as
the perceived.
Brahman
is a state of Absolute Bliss (not joy but quietness), Absolute Existence and
Absolute Knowledge.
Whatever
happiness we enjoy is just a tiny drop of that Infinite bliss; whatever we know
is just a tiny drop of that Supreme Knowledge; whatever we are aware of is just
a tiny drop of that Supreme awareness.
Wherever
the word ‘Consciousness’ or ‘Pure Intelligence’ is mentioned please understand
it with reference to CHIT and do not confuse it with the ‘Consciousness’ of
Psychology.
These
Scriptures were composed long before they were translated into English. Someone
began the trend by translating CHIT as Pure Intelligence or Pure Consciousness, and we
have to use the same word as a tradition; but the word CHIT is not
definitely the awareness of the brain which is just some neural level in the
evolutionary cycle.
From
the word CHIT, many words are coined in this scripture to mean the
succeeding lower levels of the Supreme state.
CHID,
CHETANAM, CHETYAM, CHITTAM, CHITTA, CHAITANYAM…
Each
is just one degree less or more than the other but all refer to different
layers of CHIT.
The
meaning does not change; it is the same always as the basic essence of the
word; like understanding, knowing, thinking etc. According to the context and based
on the grammatical formation, we deduct the meaning as consciousness,
intelligence, cognition, perception, mental faculty, mind, or mental state or
whatever. The abstract sense cannot be given in translation.
The
student has to grasp the correct sense by sheer intuition only.
Usually
referred to as तत् (THAT), Brahman is denoted by the term ‘स:’ also meaning
‘He’.
If even
any ordinary being that is conscious in the inert level is denoted by the term
‘He’, why can’t the sum-total of all the conscious entities - past, present and
future be referred to by the term ‘He’?
Usually
in all the Scriptures all embodied beings are referred to by the term
‘Purusha’, the conscious essence. SHE is usually the inert Prakrti. However, this ‘He’
(Brahman) is not a masculine being, but just a state of pure consciousness or
knowledge.
A
‘she’ is a reproducing organism or an egg-bearing animal, or a sexual partner
in our planet.
There
is no chance of Brahman being a SHE (or a
HE); but the term Chit is grammatically a
feminine gender word. So when this term is used the pronouns will always have
feminine gender.
There
is no need to superimpose the meaning of ordinary words used in our limited
world, on Brahman the highest point of knowledge and awareness, which is not a
He, or She or It also.
Brahman
is not a being; it is a sum-total of all the possible states of existence.
Brahman
is the state of Reality; not an entity.
You
cannot see it or attain it; because it exists as you also.
How
can a wave attain the ocean or see it; it itself is the expression of the ocean.
AAKAASHA – translated as space; actually means ‘something’
which makes everything visible, which makes things perceivable; which reveals
the objects.
VYOMA: KHAM
– refer to the empty sky, empty
space, emptiness where nothing is there.
Nothingness
(शून्य /void) is the essence of the
sky.
(Examples
of words coined out of खं -
खग - खे गच्छति - one which moves in the sky – bird;
शाखा - खे शयति - one
which sleeps in the sky – branch)
CHIDAAKAASHA –
The whole ‘Para Brahman space’.
The
moment the word ‘space’ is mentioned, the picture that usually comes before our
mental eye is a vast stretch of empty space.
However
CHIDAAKAASHA is not in ‘space’.
Para
Brahman does not exist in space.
Time
and space do not exist in Reality.
Brahman
is more like a point from which space and time principles extend forth.
Try
visualizing it; you will be able to imagine only a small point in a vast space.
Our
brains are hard-wired to see an object bound by ‘space and time’ co-ordinates. A
brain made of cells cannot ever think of space-less time-less Reality. That is
why Shankara many a times describes the Brahman as something indescribable
which the words, mind and intellect cannot reach.
CHIDAAKAASHA
is the ‘state’ which contains in it the possible manifestation of all the
myriad universes in its potential and also actual states. It is as if from
Brahman all this world of appearances arose, as if different; but no such
changes occur in truth.
Para Brahman is alone this world of appearances which
is its very nature, like the wind does not differ from its movement. The
perceived (including our limited selves) is its movement.
CHITTAAKAASHA -The whole mind-space.
Whatever
happens inside our brain as thinking, imagining, conceiving, analyzing,
perceiving, cognizing, even not thinking and remaining blank - all belong to
the CHITTAAKAASHA - the mind-space.
JEEVAAKAASHA-
the space experienced by a Jeeva.
The
very mind which by its repeated conceptions imagines itself to be a person
living and experiencing the world is the JEEVA. All the network of experiences that befall Jeevas as the
life, the space and time limitations, the visible universe, differs from person
to person.
‘All
Jeevas live in the same solid world experiencing everything simultaneously in
time’ is another illusion.
As
many Jeevas, so many universes!
Time
also differs; space also differs.
There
is no absolute time; or absolute solid space.
Each
Jeeva lives in its own space and time bound world of its own like in a dream.
All
the minds are intertwined together as one single mind of Brahmaa the Creator.
AAKAASHA - the ordinary material space around us, one of the
five elements that make the world.
This
Aakaasha is the first element out of which sound arose.
You
can also refer to it as the space-time idea implanted in our brains.
It
contains all the gross objects and gives us a secure feeling that our world is
a solid BRAHMAANDA (Cosmic egg), created by some benevolent God who has
no other business except to watch over all of us day and night and listen to
our prayers.
JEEVA- one who lives; one who experiences a life; one
who grossifies his own desires; and experiences them through the mind like in a
dream.
Jeeva
is not a soul or a spirit or apparition as usually translated in some books.
When the gross body is destroyed, the Jeeva
principle which is a bundle of thoughts and desires known as आतिवाहिक form,
experiences another world at the same point of its previous death experience.
Heaven,
or hell or another copy of its own previous life rises in its own mind as a
real experience.
Those
who see the dead body in his previous world may refer to that Jeeva as प्रेत; not a ghost but PRA+ITA – one, who has gone off from here.
Jeeva
is something which goes on experiencing a life around it incessantly life after
life, death after death, birth after birth, as any individual of any species
the mind produces as per its latent tendencies.
Jeeva
is just an imagined individuality living in an imagined world.
No
one can see it as a ghost or spirit because it is just some box of emptiness
made of desires and ideas.
DEHAM –
usually translated as the body means
in Sanskrit something which is like a pasting, covering, anointing, smearing,
blocking like a wall etc.
SHAREERAM –
also means the body; but in Sanskrit
it means something which keeps deteriorating, perishing.
AatiVaahika (Jeeva-emptiness) can sense a world with
an AadhiBhautika (body made of elements) only.
AATIVAAHIKA
body - it is not again a ghostly apparition but just a collection of thoughts
or desires.
‘Carried
beyond’- is the meaning of the term ‘AatiVaahika’
AADHIBHOUTIKA body
is the gross body made of elements, which is again the imagination of a Jeeva,
a mental projection.
All
of us are supposed to have only AatiVaahika bodies.
AadhiBhautika
bodies are merely conceived forms in the mind.
WHAT
IS A JEEVA?
A
Jeeva is mainly made up of ‘AatiVaahika’ body. That means he is a collection of
thought processes.
A
Jeeva projects a shape made of solid elements as it were through his mental
faculty and identifies himself with the imagined physical body.
A
Jeeva means the Kshetrajna (Bhagavad-Gita), ‘knower of the field’; all that he
perceives, thinks, owns, likes, dislikes, all his ideas of the enveloping world,
his belief systems, his gods, theories, Gurus; whatever he perceives or
understands as the world is his ‘Kshetra’, the ‘field of experiences’.
Jeeva
is a twosome unit of Kshetrajna and Kshetra, he and his field of experiences as
one unit.
Physical
body is one tiny ‘belonging’ of his, which he labels as ‘I’.
Jeeva
is not the body; and after death does not roam about as the image of that body
also.
Since
his identity itself is an imagined projected shape from the mind, Jeeva has no
particular identity as such. He is just a channel for any random Vaasanaa or
brain signal he accidentally comes into contact with. He is just a pipeline for
any water transportation of desire.
Whether
he chooses to transport drainage water or Ganges
water, is his choice.
Jeeva
is a ‘nobody’ actually.
When
his physical body dies, the AatiVaahika body or the ‘collection of thought
processes’( if any proper thought process is there apart from the
gene-functions) just projects another
imagined body; and he continues his pipeline work for some randomly contacted
Vaasanaas.
‘I’
is just a word which refers to the dense collection of mental agitations.
These
mental agitations do not belong to any Jeeva in particular but are just random
subtle vibrations floating around.
Aatman
as referred to in scriptures is the essence of a person; but if the person is
only a pipeline for dirty waters of desire; he does not have any essence or
Aatmaa as a perceiver.
Such
a Jeeva just moves from moment to moment reacting to the outside world without
any thinking ability and is termed ‘JANTU’ (moving animal) or a ‘PASHU’ (brainless animal goaded by
others).
Every
Jeeva cannot realize.
The
world will not disappear with all Jeevas at once realizing the truth.
World
is a field of Vaasanaa fulfillments only.
Jeeva
is also a part of the Vaasanaa fulfillment only.
Jeeva
is a co-existing part of a Vaasanaa.
The
‘realization Vaasanaa’ has to be get a counter part of its fulfillment; and
that Jeeva is known as Mumukshu.
The
realization Vaasanaa is caught by someone who really gets fed up of being a
channel for random Vaasanaas. The ‘Jeeva with Realization Vaasanaa’ will have a
field of scriptures, Knowers, good qualities, dispassion etc; and the
realization Vaasanaa kills all other Vaasanaas; and kills itself in the end;
like a suicide bomb.
What
happens after realization? What is Mukti or Moksha?
The
ghost imagined by you vanishes; that is all. You are free!
The
snake you saw in the rope vanishes revealing the rope.
‘Kshetra
with Kshetrajna’ is gone once for all.
What
was not there is understood as not there.
What
is left back is a blissful state of the Chit.
That
is termed as liberation.
Liberation
is not a state of ‘your’ annihilation but a state where the real identity
shines forth.
Instead
of acting like a worthless pipeline for any water to pass through, you will
become the ocean which does not have any pipelines inside it.
YOGA OF YOGAVAASISHTA
The
word Yoga actually means Union .
Here
in this scripture Yoga means the oneness of the individual Self with the
Supreme Self; which are two names for the same thing.
Unless
specifically mentioned as Hatha Yoga, the term Yoga does not denote the
commonly knownYoga postures and Praanaayaama techniques.
GODS
Existence
of Gods (Devas as residents of a heaven) is not denied in this scripture.
However
both immortal gods and mortal humans are equally the tiny bubbles rising and
vanishing in the immense ocean
of Para Brahman according
to Vasishta.
LORD BRAHMAA
Though
the word refers to Brahmaa, the Creator, Vasishta’s Brahmaa is not the DevaLoka
resident (Sarasvati’s Lord), who is one of the myriads of Brahmaas who rise in
the ocean of Brahman .
(Brahmaa
is different from Brahman, his source).
The
Brahmaa mentioned in this scripture is the first (or main) स्पन्दन or vibration of the Para Brahman from which rise up these
multifarious varieties of beings and their experiences.
DRASHTUHU, DRASHTAA - translated as Seer, one who
sees.
DRSHYAM – translated as Seen.
DARSHANAM – translated as ‘Seeing process’.
Here
the words do not refer to seeing with physical eyes.
‘Seeing’
here refers to the perception of the world through senses, mind, intellect etc.
‘Seen’
here refers to all that you cognize through senses, think through the mind, and
understand through the intellect. ‘Seeing process’ is the pure awareness
connecting the inert faculties to the inert world.
SARGA (सृज्) - means the created world; but the word does not
refer to all that is manifested from Brahman, but just to the one world created
by one Brahmaa.
SMRITI - Usually
this word means memory, recollection, remembrance etc.
In
this scripture it is used as residual thought vibrations, or floating brain
waves, or potential fields of action, or probable states waiting to become
experiences.
Smriti
means unmanifest Vaasanaas or potential states.
In
the equilibrium state of Chit, randomly a ‘Creation-Vaasanaa’ appears
collecting around it random ‘Smritis’ of the previous Sarga or creation. These
thought vibrations get channelized through the creative Vaasanaa named Brahmaa
and instantly appear as fields of action or the perceived worlds.
NIRVIKALPA/SAVIKLAPA
Vikalpa
means a disturbance, or some vague state which can become anything.
Perceived is a ‘Vikalpa’- perturbation, an agitation, a
disturbance.
Brahman is Nirvikalpa - bereft of all perturbations.
Before we proceed with the text which
actually starts with the Utpatti Prakarana only, let us first understand the
Vikalpa state of the mind which is also referred to as the
‘perceiver/perceived/ perceiving’ phenomenon, the tri-fold state called the
Jeeva.
In
this planet we perceive objects through our senses only.
What
are these sense perceptions here as understood in this earth planet where we
live?
Some
disturbance is there in the reality which our senses define as image, sound,
smell, taste, and touch.
Senses produce some disturbances in our minds; and
that alone we understand as objects existing outside.
Five
elements are the main disturbances which when moving in different combinations,
disturb our minds and appear as objects.
Actually
the disturbance is the mind only; but it appears as the object outside.
Sound,
smell etc are all the mind-produced disturbances residing in the mind.
Objects
that we perceive are the disturbances in our minds; are not outside.
This
disturbance alone we understand through the process of differentiating things.
We
categorize the common features, different features in objects; and understand
that a world is there outside of us.
NO
ONE CREATED A WORLD AND US WITHIN IT.
We
are the disturbances which produce disturbances, understand disturbances and
live with disturbances.
Object
that is perceived is the disturbance (Vikalpa); perceiving mind is a disturbing
mechanism; and world is just a continuous process of disturbances. It is SAVIKALPA.
Brahman
is NIRVIKALPA.
Brahman-state is a state without the disturbances of the perceived.
Brahman-state is a state without the disturbances of the perceived.
A
JeevanMukta lives as the ‘Brahman state
which is intelligent and knows itself as Nirvikalpa’.
Mukti
is a state that you can achieve where your mind acts just as a tool of seeing
the disturbances (objects); but stays quiet and silent, freed of all disturbances.
Mukti
is not the silent state of sounds but the silent state without disturbances.
Vasishta
Siddhartha also holds on to the view - दृष्टिरेव सृष्टिः ‘perception alone is the creation’.
When
you perceive; the world instantly is there for you as per the desire-level, the
brain ability, and the body and mind illnesses, or any other factor that
affects your mind.
Even
the objects do not exist if you do not contact them with your senses.
Only
when you see they get images; only when you smell they have their fragrance;
only when you hear they get sounds; only when you touch they produce hardness
or softness.
Sound,
hardness, shapes etc are not the qualities of the object but the
differentiation method used by your brain to produce objects as sense perceptions.
We
are bound by these sense perceptions like buried inside a coffin where the
sense-perceptions smother us with false information of Reality.
We
do not ever know of anything outside of these sense perceptions that always
reside in our minds.
We
are buried alive inside these sense perceptions.
We
do not know what is there across the boundary of sense perceptions.
Reality
is blocked by these sense perceptions.
This
is the bondage; that we cannot know anything beyond what the senses inform us.
To
see beyond these sense perceptions with the eye of Knowledge like Shiva is
Mukti.
Vasishta
promises to give us the third eye which will turn all of us into Three-eyed
Knowers.
RAMA AS A STUDENT OF VASISHTA
Rama
here is a prince on the threshold of youth, for the first time getting exposed
to such abstract truths. So he will not act like the God with an all knowing
smile, but will ask questions befitting his age.
When
he first meets Vasishta he is in a deep depression state. All his questions
will be reflecting his negative attitude towards life.
He
also sees the same solid world around him like us. Just like it is not easy to
convince us of the non-existence of the world around us, it is not easy for
Vasishta to convince Rama too. That is why he has to slowly drag Rama’s mind
from the negative state to a positive state and interest him with stories and
teach him the Self-knowledge.
Sage
Vasishta handles Rama very delicately, once scolding, once praising, once
joking, but always carefully raising his self-confidence and guiding him
towards the Supreme goal.
The
conversation which took place for eighteen days finishes off with leaving Rama
in an equal level with many a great Sage. Anyhow, Rama might have craved for
the forest life so much at this stage of his life, that he spent all his years
of youth in the forest only.
PRESENT SECTION:
In
this section first Vasishta removes the entire philosophical luggage that Rama
might have gathered in the course of his Teertha Yaata the holy tour and leads him towards the state of
Supreme Knowledge with correct instructions about Brahman.
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