About this book Yogavaasishta is a treasure house of the ancient Indian philosophical wisdom. It offers logical and practical answers to questions like: What is Mind? What is the world? What is the purpose of existence? What is Brahman? It is a poetic classic by the Sage Valmiki explaining the nature of The Supreme Self expounded in his own inimitable and graceful way as a Discourse between Maharishi Vasishta and Lord Sri Rama. The present volume, “Musings on Yogavaasishta” – Part II: The Conduct of a Spiritual Aspirant, is a presentation by Brahmasri Kuppa Venkata Krishna Murthy, the Vidyadhikari of Avadhoota Datta Peetham, Mysore and Chairman, Institute of Scientific Research on Vedas (I-SERVE) and forms a part of his lectures on “Yogavaasishta” telecast by GEMINI T.V. in Telugu. This volume is a rendering of the same into English by Dr. Vemuri Ramesam. In it: The 1000 stanzas of the Second chapter on The conduct of a Spiritual Aspirant (mumukshu vyavahAra prakaraNa) have been ably condensed and lucidly explained in simple words. This chapter starts with the Story of Shuka and proceeds forward to establish that there is no agency called “destiny” and that it is the present and past actions (karma) of the individual that show their effects in his/her current life. It further emphasizes that the actions taken in the present birth are much more important and powerful than the past ones. The Chapter also introduces the reader to certain basic Vedantic words and concepts so that the teachings in the subsequent chapters can be easily followed. A Glossary of Vedantic Words is downloadable here. The Author's Submission is downloadable here. Kuppa Venkata Krishna Murthy +91 – 40 – 24035013 E-mail: [email protected] Web : www.serveveda.org i Contents S.NO PAGE NO 1 History of Shuka 2 2 Logical Analysis 3 3 Understanding Scriptural Aphorisms 8 4 Janaka’s teaching 10 5 Sage Viswamitra’s teaching 12 6 Vasishta’s Discourses 15 7 Three Spaces 16 8 What is Subtlety? 17 9 Space is matter 17 10 Pervasiveness 17 11 Consciousness–space 18 12 The Kingdom of the mind 18 13 Birth of individuals 19 14 Birth Sequence of Vyasas 19 15 What is a Kalpa? 20 16 Liberation with the Body 20 17 Ex officio Authority 21 18 Attainment of Liberation 22 19 Sage Vasishta’s Plan of Teaching 23 20 Human Effort 25 21 Destiny is Action 25 22 Types of Human Effort 26 23 Past Action and Present Action 26 24 Dominance of the Present Action 27 25 sAdhana 28 26 Fourfold Aids of Seeking 28 27 Three Approaches 34 28 Indolence 35 29 Does Destiny Exist? 36 30 The Triad of Throbs 38 31 Destiny is a Word of Solace 41 32 Is Destiny The Doer or a Ttool? 41 33 Destiny is Space–like 43 34 Why to Blame the Destiny? 44 35 The Freedom of the Individual 45 36 Prevention of Bad samskAra-s? 46 37 Inner Self Primes the Actions 46 38 What is Independence? 48 39 What is Action? 49 40 Who is a Doer? 49 41 God is Independent 50 ii 42 You are the ‘Doer’ 51 43 Turning the Mind to Good Action 52 44 Good Thoughts are the Antidote 53 45 Are the samskAra-s Just A Presumption 54 46 Happiness – Bliss 55 47 Twists And Turns in the Discussion 56 48 ‘niyati’ 57 49 Sermon by Brahma 59 50 Origination of Sage Vasishta 61 51 Evolutionary Process of Imparting Knowledge 62 52 Discriminatory Wisdom 63 53 The Teachers and the Taught 65 54 Self-Inquiry 65 55 shravaNa, manana and nididhyAsa 67 56 shama 68 57 vicAra 70 58 Fallacious Mind 74 59 santoSha 77 60 Association with Holy People 78 61 Structure of the Text 80 62 Entire Universe in a Grain 81 63 Illustrative Examples 85 64 Relative Comparisons 86 65 Awake and Dream Worlds 87 66 Ephemeral and Empirical Realities 90 67 Commonality in the Dream and Wakeful Worlds 91 68 brahman is Immutable 92 69 Single Sentence 93 70 From the Mother with Love 94 71 How Long Should One Inquire 95 72 Direct Perception 96 73 Knowledge Through The Senses 98 74 vRRitti vyApti – phala vyApti 99 75 One Consciousness But Many Names 99 76 Inquiry at the Stage of Liberation 100 77 Which is first – Mind or Matter? 101 78 brahman and the World 103 79 Conduct of a Seeker 104 80 Review of the Chapter on the Conduct and Behavior of 106 a Seeker iii Musings on YOGAVASISHTA Part- II THE CONDUCT OF A SPIRITUAL ASPIRANT (Mumukhsu Vyvahara Prakarana) mumukshatvam, the last of the four qualifying requisites for initiation into Self- Knowledge, is an unceasing desire for liberation. mumukhsu is one who is gripped by such an intense desire. A mumukhsu, after having observed and inquired into the state of worldly affairs, should normally be able to carry forward his findings to a logical conclusion. When he fails to do so, he will become dejected and depressed with no peace of mind. Many a seeker comes to this stage one day or other in the pursuit of Self-Knowledge. In order to get over this situation, a seeker should abide by certain practices of conduct. Sri Rama was also in a similar situation, now. In spite of his in-depth analysis, he missed the attainment of Absolute Peace. Maharishi Valmiki, therefore, explains, in this chapter, the ways and means to overcome such situations to help all sincere seekers. He illustrates with actual examples of the types of struggles and problems faced by a seeker, the variety of doubts he is likely to get, the vacillations and swings he goes through and how he surmounts all those impediments to finally reach the desired goal in this chapter, aptly called mumukhsu vyavahAra prakaraNa. He begins with the story of Sage Shuka, who was comparable to Rama in his eligibility and readiness. He describes the travails Shuka went through in the attainment of the Supreme Knowledge. [Note: A question may arise again about the chronological accuracy and reliability of the story of Shuka. Rama belonged to treta yuga and Shuka belonged to dwApara yuga. How then the story of the latter could be cited as an example for Rama? This was already clarified in the previous chapter. In every ‘kalpa’, ‘manvantara’ and ‘yuga’, the lives of celebrities are almost similar. So, just as the Vyasa of a subsequent yuga had Shuka as his son, the Vyasa of the previous dwApara yuga also had a Shuka as his son. This cycles of time and life repeat themselves. Hence, the story of Shuka cited in the yogavAsiShTha was that of a Shuka who belonged to the dwApara yuga of the previous kalpa.] 1. HISTORY OF SHUKA: Maharishi Viswamitra was by nature a frank and straight forward man. He was extremely pleased with the self-analysis presented by Sri Rama. Further, he felt very much encouraged by the words of Maharishi Narada and others that he should respond to the queries of Sri Rama. He said, “Sri Rama! You have already captured the crux of the matter. Your condition now is very similar to that of Maharishi Shuka before going to King Janaka. After listening to Janaka’s words, Shuka could obtain clarity erasing all doubt. As a result Shuka attained eternal peace. Likewise we will have to wipe away the dust from the mirror- like heart of yours. That is not much of a problem!” 1 At that point, Sri Rama interrupted the Sage and prayed to him thus: “Maharishi! You said that Shuka was not initially at peace but later on achieved absolute happiness. Kindly throw more light on this. Please do enlighten us how he could achieve the eternal peace.” Thereon Maharishi Viswamitra narrated the history of Shuka as follows:. “Sri Rama! Shuka, the son of Vyasa, was accustomed to regular meditation at his father’s hermitage. Soon he turned to introspectively examine his own journey of life. His thoughts also went much like yours. He too developed a discriminative outlook and eventually grasped the essence of the ultimate truth (tatva jnAna). As a consequence, he found that there was neither a need for him to perform any actions nor a desire for the results of actions done. This is the greatest philosophical Truth that anyone could possibly have wished for. Yet there was a problem for him. Shuka did not have confidence in the final understanding he arrived at by his own subtle analysis. The knowledge he gained would not let him take up ritualistic karma; and his uncertain mind does not allow him to give up performance of karmic actions. He struggled with this dilemma in his mind for considerable time. By the time he reached this stage, both Shuka and his father Vyasa relinquished their mortal coils and were dwelling with their subtle bodies on the Mount Meru. Maharishi Vyasa was a well-known authority on philosophical knowledge. But he used to be always immersed in deep meditation. Shuka could not understand why his father had to perform so much of intense meditation in spite of all the wisdom he had. One day, he found his father a bit free. He prostrated to him and importuned: “Revered father! I have been seized with a doubt and getting tormented with it. Kindly solve my problem. From the world of the human beings to Brahmaloka, every living creature sees a world around him. How did this world come into being? How will it disappear? There is another more complex issue which is not clear to me.