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Yogavaasishta the Calm Down

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Yogavaasishta the Calm Down YOGAVAASISHTA Part V THE CALM DOWN 1. Background: We had seen in Prat II and III of our Series on Yogavaasishta that the venerated Vedic dictum: “Yatovaa imani bhutani jaayante Yena jaataani jeevanti” - Taittiriya Upanishad was the fundamental principle based on which Sage Vasishta designed the course of his talks in imparting philosophical wisdom to Lord Rama. After an opening discussion as an introductory to the subjects of detachment and intense longing for liberation, (Part I of this Series on Yogavaasishta), the sage dealt with Origination (Utpatti) of the visible universe (Jagat) and later its Sustenance (Sthiti) in accordance with the above scriptural statement. In the chapter on Creation (Part II in this Series) it was maintained that the origination of the universe was purely incidental to the mind of the onlooker. In the chapter on Sustenance (Part III in this Series) it was established that the universe draws its sustenance also from mind. Now it remains to be shown that the dissolution of the universe too is dependent on the mind of the seer. But could the dissolution, i.e. ending of the universe, depend on mind? If mind at all exists, the universe inevitably follows it one way or other - either by origination or by sustenance. So there is no possibility of the universe being annulled by the mind if the mind manages to continue its existence. For this reason it was repeatedly pointed out in the earlier chapters (refer to Part II and III of Yogavaasishta) that the universe would end only when the mind ended and there was no other way to dissolve the universe. Sage Vasishta, hence, counseled Lord Rama to make the best of effort to eradicate the mind. After delivering such a sermon, there hardly remains anything further to be added. Therefore, Sage Vasishta did not want to talk any more about ending the world. Instead he planned to discuss the ways and means of annihilating mind. As a matter of fact, Vasishta did not prefer the word ‘annihilation’. Instead he talked of “Calming down” the mind. “Calming down” here implies quietening. It is like containing fire. Like extinguishing flames. An ember may burn for sometime; but subsequently the fire dies out. The shape of the original piece of wood or coal from which the ember had come remains even after the fire gets extinguished. Similarly when once the mind is dissolved, the world (Jagat = universe) also gets extinguished though remaining in form like a burnt out ember. The world gets contained. It is subjugated, quietened. It is dissolved. Accordingly, the subject matter Sage Vasishta tackles in the fifth Chapter Upasama (The Calm Down) of Yogavaasishta concerns questions like: What are the ways and means of dissolving the mind? What methods can be adopted to achieve a quiet mind? Which processes help in calming down the mind? 1 Sage Vasishta from this Chapter on turns his attention to a discussion on the applied aspects – developing methods of practice from the theory so far spoken about. Aspirants of liberation, therefore, hold this 5000 sloka (verse) strong Chapter in very high esteem. It is considered as an invaluable source of techniques for practical observance (saadhana). 2. Valmiki’s Narrative Skills: Sage Valmiki, the author of Yogavaasishta, was a great poet and a skillful storyteller. He uses his own inimitable style of lyrical elegance in depicting the shift in gear adopted by Sage Vasishta in steering the discussions towards the practical side. Sage Valmiki writes thus: Sage Vasishta’s teaching continued for a period of ten days with two sessions a day – one in the morning and another in the afternoon. On the eleventh day, however, Vasishta ended the day’s d iscourse by noon. He said that they should meet again the next day. Uncharacteristically deviating from the main story at this point, Sage Valmiki, for the first time in Yogavaasishta, resorts to a detailed presentation on the daily ritualistic acts of ablutions observed by Sage Vasishta. He also depicts the routine followed by the Royalty of the time in general and that of Rama and his brothers in particular. The minute-by-minute activities on that specific afternoon were spelt out very meticulously. (This digression on daily rituals has a significant message for spiritual aspirants, as we shall see shortly.) Though Rama had gone through his daily chores as usual, his mind was totally occupied with Sage Vasishta’s teachings. In fact his mind was so infatuated with these thoughts that its state could be compared to that of a youthful elephant in heat: kariëém kalabho yathä (sarga2- çloka 13) It is quite appropriate to take the word “Kalabha” here to mean an adolescent he- elephant. It is well known that he-elephants in heat chase the female elephants with unswerving focus. Rama too was similarly ruminating on every word of Vasishta with single-minded attention. As the night progressed, all his brothers fell asleep. But Rama was unable to get even a wink. He sat up on the bed. He recalled each word spoken by Sage Vasishta sequentially from day one. He reviewed and examined every statement incisively. Not stopping at that, he analyzed the truth behind each of the statements in his own way. Commendable indeed was the one-pointed attention of the Lad, Rama! ki midaà näma saàsära bhramaëaà ki mime janäù | bhütäni ca viciträëi ki mäyänti prayänti kim || (sarga 2 -çloka 14) “What is this world? What are all these people? What are the elements (Pancha bhutas) that constitute the world? Wherefrom do they come? How do they form? Where do they go to and how?” 2 He mused over again and again Sage Vasishta’s teachings recollecting each section and each chapter. Soon it was dawn. The Royal bands began playing auspicious tunes of wake up calls. As Rama was already awake, he proceeded straight to complete his morning ablutions after a bath. His brothers followed him. All of them went to Sage Vasishta’s hermitage. They found Vasishta in deep meditation. So Rama and his brothers waited for Vasishta to conclude the latter’s meditation. It was full morning by then. Several nobles, princes, saints, and many others also reached Vasishta’s abode. Vasishta got up after a while and greeted everybody. Thereafter, he went to King Dasaratha’s (Rama’s father) court by a chariot along with Sage Viswamitra who was also camping at Vasishta’s hermitage. Sri Rama and his retinue walked in front of the chariot paying their respect to Vasishta and welcoming him to the Royal court. All persons took up their respective positions in Dasaratha’s court. King Dasaratha enquired about the welfare of Sage Vasishta. He praised Vasishta on the excellent education being imparted by him to Rama and others. He then asked Rama to get his doubts, if any, cleared. As we already said, there was a good reason for Sage Valmiki to describe elaborately the daily routine and rituals as well as the churnings going on in Rama’s mind while penning the eleventh day discourse. Valmiki is indirectly conveying that whatever may be the state of spiritual attainment of a person, whatever may be the level of philosophical knowledge, he should not forsake the daily routine sanctioned and prescribed by Vedas. We can infer this from the description of the schedule followed by Vasishta. Rama’s observance of prescribed ablutions, in spite of himself being firmly absorbed in Self-inquiry, indicates to us that all aspirants, irrespective of their state of renunciation and intensity of Self-inquiry, have necessarily to fulfill their daily obligations. Next comes the question as to why did Vasishta discontinue the lessons on the afternoon of the eleventh day. This intermission was introduced with a purpose. It was to emphasize the fact that it would not suffice to merely audition a course in philosophy continuously by an aspirant. The aspirant had to digest what was taught, mull it over and thoroughly understand what was taught leaving no scope for even an iota of doubt to linger. Every teacher should adopt this method of providing a break, as was done by Vasishta, so that the student has time for reflection and a self-review. Teaching should be resumed only after such breaks. This interpretation is not a guess or an assumption on our part. Vasishta implied as much. When King Dasaratha (Rama’s father) encouraged Rama to come up with well thought out questions for clarity on what was so far taught to him, Vasishta did not let Rama speak. Instead he posed some questions to Rama. kaccit smarasi väkyärtham pürväpara vicäritam kaccit smarasi sarväsäà vibhäga marimardana väkyärthaçcakhilaù kañcit tvayä räma vicäritaù 3 hyastansya vicärasya rätrau hådiniveeçitaù (sarga 4 çloka 11) “Rama! Did you recall what was taught by me and mentally revise it? Did you review the number of ways I classified the subject matter? Did you examine fully the meaning of my words? Please appreciate that any thing taught will be effective only if one repeatedly mulls over it in one’s own mind!” Not stopping at that, Vasishta summarized what had been taught thus far and asked Rama if the latter could remember everything. The purpose of providing half-day break in his tutoring can be inferred from the following questions posed by Vasishta: Vasishta: hyastanasya vicärasya rätrau hådi niveeçitaù (sarga 4- çloka 21) “Did you review the day’s lessons each night? Do you remember every topic?” Rama’s reply was fittingly appropriate. Rama: apästa nidreeëa mayä väkyärtho hådi cintitaù| (sarga 4-çloka 26) “I thought over the issues through out the night without resting even for a moment.” 3.
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