'Serpent and the Rope'

 The illusory nature of the gross physical objective world is explained with an oft-quoted 'serpent and the snake' illustration. Here, the world is appearing like a snake on the rope that is 'brahmn'. This brahmn is real and the world appears on it like a snake in the dark (ignorance). The moment light falls on it, knowledge dawns as to the reality, the snake disappears and along with it the fear! What creates the illusion is not the rope appearing like snake, but it is the mind that is preoccupied with fear for the snake as also the darkness! Our ignorance as the reality of our existence, the true nature of this ever-changing gross objective world is the main cause of all our troubles and turmoil. Why not we realize the true nature of our existence as also the reality of the world?

  It is not that easy to realize either the true nature of the world, or the reality of our own existence. This requires the help of a learned sage. It also requires a level of certain understanding and renunciation. Unless we develop a distaste, an averse, a dislike toward the objects that come within the grip of time space and causality or niyati (maya) we will not stop desiring for the sense-objects. We will not realize the fact that we live in an ever-changing objective world. The mind is the culprit. It creates an illusion and make the senses run after the insatiable objects. The more we desire for things, objects of the world toward which the senses run, the more disappointment we experience at the end. There always exists a gap, an interval, between the time we desire for objects and the time we get them. This gap takes away the sheen! There is no glamor or interest left after one gets what one desires! We have seen the tragic end of the rich and the powerful. We run after wealth, fame, and worldly accolades and finally feel disappointed even after getting what we wanted. 

  What is the cure for the illness of this woldly existence. Sage Vasishtha advises Rama to develop a sense of renunciation. He says the world is what you think of. It is made of five elements. Remember whatever is made of parts disappear the moment parts fall off. The gross elemental body is no exception to this rule. Don't think this world is real. It is always waning. I is like the waves that comepete to reach as far as the land as possible and retreat! The calm and quiet sea is real, not the waves, the ebb and fall of the competing waves influenced by the wind! When the 'Knowledge of the Self' dawns, the illusory world disappears. When we realize that soul (Atman) is real and the superimposed organic body is not real since it is subject to wearing out, death, decay, and finally vanish into dust.

Renunciation (vairagya)

  The very first aspect (prakarana) dealt with in 'YogavasisHta' is about 'Renunciation' (vairagya). This appears a little strange. it is not easily discernible why the Learned sage should impart renunciation to the Crown Prince Ramachandra! May be, he wants the Prince Rama to develop a sense of equanimity, a sense of 'nishkama karma' as advocated by Bhagavan Sri Krishna. that would help him in the future as a king. Also, it may be the intention of the Sage to advise Rama to develop a sense of renunciation (vairagya) as taught by Bhagavan Sri Krishna to Arjuna. This karma sanyasayoga is all about nishkama karma only. Renunciation leads one toward an inward journey, shutting off all external sensual and worldly indulgences for selfish interests in order to promote development of Atmajnyan.. Actually, Sri Ramachandra is the Crown Prince who is to succeed the King Dasharatha as ho is already old and soon relinquishing the throne. However, it is a different story that the stepmother Kaikeyi sends him for dwelling in forest (vanavaasa) and makes her son Bharata as the king. May be, it is in this context that the Sage Vasishta teaches renunciation. The teachings of the Sage, in fact, helps Rama to a great extent in his exile.

  Renunciation or vairagya that normally leads to taking to sanyasa, does not mean withdrawing from worldly life, wearing the saffron clothes, and going to the forest or mountains to sit in penance in a solitary place. It is just a life full of spiritual knowledge and discrimination. It is more befitting a King to have an experience of this sort before taking up the reins of the Stae. Equanimity is something that doesn't come without renunciation. It is only a disinterested, non-indulgent, discriminative mind that can operate with justice and equality. Otherwise, the mind is prone to likes and dislikes, favor and fear, and such other dualities. it's too much of blind affection for the children of the King Dhrutarashtra that led to the Great War!   

Existence and Non-existence

 There is a Vedic doctrine of 'sadaasadameva agra aaseet, meaning, "In the beginning there was 'Existence' as well as 'Non-existence'". This may seem a little absurd since there cannot be Existence as well as Non-existence at the same time. But the Veda is the ultimate| Yes. the Veda asserts that there was something that existed, but not perceptible enough to the naked eyes! Everything exists in a state of 'almost non=existence since these objects have a subtler form that cannot be perceived by naked eyes. Water vapor is one such example. Ice is a gross solid form of the almost-invisible water vapor. Water is the liquid form of the condensed water vapor. The clouds precipitate rain at dew point. To extend this line of thinking, the impregnated egg cell grows into embryo and the offspring is delivered. 

  The imperceptible or the invisible state does not negate the 'Existence'. It only implies the limitation of our experiences. It narrates how our senses, mind, intellect, knowledge, etc. are all subject to limitations. This limitation, niyati, or illusory nature, or the changing nature of the material world (subject to time, space, and causality) is 'Maya'. If the perceptible world is illusory, subject to limitations, the question arises as to what is the reality, the true nature of 'Existence'? The answer is 'brahmn'. 'Brahmn' is the only truth (sada)| All else are Untruth (asada). Bothe these existed in the beginning just as the Light and darkness. Light existed, but not visible in the dark like the stars in the dark space (akasha). There is darkness until the Sun rises in the morning. This is as simple as this. We are all ignorant until knowledge dawns on us. Knowledge, Light, Truth only exists, but is covered by Darkness, Ignorance, and Untruth, respectively. One has to strive to unearth, discover (uncover), realize the 'sat', the Truth. sat, the Truth, is 'brahmn.  '' is the beginning as well as the end. It is 'AUM (OM). One should meditate on Om (the taraka).. 

  'Brahmn' is pure consciousness, 'samyak-prajnya'. Everything is 'brahmn'. The material world is revealed only by 'brahmn', pure consciousness. Everybody is bestowed with a minute portion of the all-pervasive concsiousness (Vihnu). The entire universe is encompassed by Pure- Consciousness. sarvam khaluvidam brahmaa. 'Brahmn' is truth, and all that manifests out of 'brahmn' is ever-changing, hence the 'Un-truth'| One whomeditates on 'brhmn' realizes the Truth. Hence, meditate on 'brhmn' and enjoy pure bliss. The highest one can enjoy is this Supreme Bliss, mahat-ananada.    

The 'Self'

 We often use the word 'self' with reference to 'one's own', say for instance, 'I myself'. Here the syllable 'I' and 'my' are Pronouns that stand for a Noun. I or 'aham' (Samsk.) stands for the 'Self', the Atman (Soul). So far, it is very difficult to explain the concept of the 'Soul', the Atman. The learned sages are of the opinion that 'Atman' is a subject matter that lies beyond any discussion, inquiry, or explanation. We cannot know what is 'Atman' since it is a subtler aspect and is the 'Knower'. Further, the Atman knows everything. It is 'vid', vedavit,  the Veda (Knoweedge), as well as the 'vedyam' (to be known). How can the Knower (Subject), the Object to be known, and the means of knowledge be distinguished when all these are one only? This is like a hungry person looking at a fruit and eating it. Once the fruit is eaten, there is neither the fruit, nor the hunger and the hungry person! everything disappears! This is so simple as the Atman, the Knower, Who Knows All, and all Knowledge in Him. He is Brahmn. Atman is brahmn. The Veda declares that Atma eva brahmn. Thus, one who has realized the Atman, an 'Atmajnyani', needs nothing. Bhagavan Shree Krishna emphatically says, I Am the One to be Known. I Am Everything. I Am in everything. All that exists are My Self only. So our Soul (Atman) is none is but He, the Paramatman. We are al gross, embodies aspect of the subtler aspect of 'brahmn'. So the great Sages said, aham brahmasmi. However, one should not think the body, the mind, the senses, etc are all mere accessories and not the 'Self'. The Self is subtler aspect of the Spiritual that has woven a gross body like a silkworm weaving a cocoon out of its own saliva. The gross body is subject to deterioration, destruction and disintegration. But the Soul, the Atman is unborn, eternal, and immortal. It is clearly stated in the Gita that "nainam chindanti shastraani, nainam dahati paavakah..." 

  One who realizes the fact that "the physical body is of no consequence and what all matters is the knowledge of the self, the Atman" is a real jnyani. Such realized persons easily cross the ocean of sansar. 

"athah to brahmajijnyasah"

The Brahma Sutras of Badarayana starts with the words "athahto brahma jijnyasah" The very first word 'athahto' has invited much discussion amongst the learned scholars. If this is so, one may wonder what follows when it comes to 'brahmn' in the later jijnyasa! One of the contentions of the learned scholars regarding the word athato is to start discussion on the sutras concerning brahmn only after finishing the study of the scriptures, the Veda and perform the prescribed rites, rituals like the agnihotra sacrifice (yajnya)s. This makes it clear that one should prepare oneself for the discussion by completing the stipulated rituals like havan, homa, agnipuja, etc. In a way, this obviously prohibits others from entertaining the subject. But it need not be so. Ordinarily the tormented jiva seeking liberation seeks to these spiritual pursuits and a proper guide, guru, will direct the seekers to this subject.

  The term 'brahmn' is a concept, a fundamental principle, that holds clue to the origin of the universe. It is a state of 'Is, Is Not', or 'Existence' and 'Non-existence', (sada / asada). There cannot be any discussion under such a condition. The learned sages have laid down that this principle of Existence and Non-existence that appears simultaneously at the beginning cannot be a subject matter of discussion. This dilemma takes us to the learned teacher, guru, who clarifies, instructs about brahmn. 

 Accordingly, brahmn is everything. In Lakshmi Tantra, Devi Lashmi tells Shakra (Indra) that She is brahmn, the Absolute, the One Unmanifest, Parabrahman. There is also Vedic doctrine of 'purusha sukta' where, Purusha and Prakruti are the manifest aspects of the Unmanifest Supreme Parabrahmn, also known as 'Narayana'. Narayana Upanishad makes this amply clear. Narayana is Pure Consciousness. Narayana is poorna-prajnya. Narayana is the All-knowing and the Subject to be realized, param padam. When it pervades the entire universe as Consciousness, it is called Vishnu. What all that manifests out of this supreme Unmanifest is Vasudeva .'Vasudeva' is everything! sarvam vasudevam iti..The prakruti manifests as Sankarshana, Pradyumna, Aniruddha and produce the three-tier evolution of Jnyan, Shakti, and Jiva. Thus, we get the Manu, Sapta Rishis, the Devata, the Gandharva, Kinnaras, Siddhipurusha, and the jeevarashi down the lane. All that we see is just Jnyan, Shakti, Aishvarya, Ichha (Desire), Bala (Power), Vurya and Tejas. These are the qualities or attributes of Narayana exercised by Lakshmi through Vasudeva, Sankarshana, Pradyumna and Aniruddha. Thus, the universe unfolds itself!