[Advaita-l] Yoga Vasishta discourses (in Hindi)

Jaldhar H. Vyas jaldhar at braincells.com
Mon Aug 3 01:15:11 CDT 2009

This was forwarded to us and may be of interest to readers.

Jaldhar H. Vyas <jaldhar at braincells.com>

Live paath of Shri Yog Vasisht Maharamayan daily ? experience moksha alive

Live Broadcasting daily at 9.30 PM IST, previously recorded sessions also 

To listen visit: http://www.ustream.tv/channel/YogVashisht

Vasishta Maha Ramayana or Yoga Vasishta is the most ancient work in 
Sanskrit on the Vedic Principle. This monumental work is definitely one 
without a second in Sanskrit literature. Sage Vasishta, is teaching 
principles of Vedanta to his royal pupil, Sri Rama, the conqueror of 
Ravana and hero of the ancient epic, Ramayana. He talks through beautiful 
and interesting stories to illustrate the principles. The book is written 
in the language of Valmiki.

It is undoubtedly, the crest-jewel of all the works on Vedanta. A study of 
the book raises a man to the lofty heights of divine splendor and bliss. 
It is really a vast storehouse of wisdom. Those who are bent to the ways 
of knowledge and not worship will find a priceless treasure in this 
marvelous book. He who studies the book with great interest and 
one-pointedness of mind cannot go without attaining Self-Realization. The 
practical hints on yoga and breath control are unique. Even the most 
worldly-minded man will become dispassionate and will attain peace of 
mind, solace and consolation.

The Yoga Vasishtha was once one of the most widely read books in India. It 
greatly influenced the general philosophical thought. The late Pundit 
Brindawana Saraswati of Benares had read the Yoga Vasishtha one hundred 
and sixty-five times. It is a comprehensive, deep, systematic and literary 
philosophical work of ancient India. The name is derived from the sage 
Vasishta. Though the book is called Yoga Vasishtha, it treats of Jnana 
only. Practical Yoga is dealt with in two stories. The word ?Yoga? is used 
in the title of this work in its generic sense. It is known by the name 
Jnana Vasishtham also. Rishi Valmiki, the author of the Ramayana, compiled 
this remarkable book. He related the whole of Yoga Vasishta to Rishi 
Bharadwaja as it passed between Sri Rama and sage Vasishta.

That which is called Moksha is neither in Devaloka nor in Patala nor on 
earth. When all desires are destroyed, the extinction of the expansive 
mind alone is Moksha. Moksha has neither space nor time in itself; nor is 
there in it any state external or internal. If the illusory idea of ?I? or 
Ahamkara perishes, the end of thoughts (which is Maya) is experienced, and 
that is Moksha. Extinction of all Vasanas constitutes Moksha. Sankalpa is 
only Samsara; its annihilation is Moksha. It is only Sankalpa destroyed 
beyond resurrection that constitutes the immaculate Brahmic seat or 
Moksha. Moksha is freedom from all sorts of pains (Sarva-Duhkha Nivritti) 
and the attainment of supreme bliss (Paramananda Prapti). ?Duhkha? means 
pain or suffering. Births and deaths generate the greatest pain. Freedom 
from births and deaths is freedom from all sorts of pain. Brahma Jnana or 
knowledge of the Self alone will give Moksha. The quiescence produced in 
the mind by the absence of desires for objects is Moksha.

Moksha is not a thing to be achieved. It is already there. You are in 
reality not bound. You are ever pure and free. If you were really bound 
you could never become free. You have to know that you are the immortal, 
all-pervading Self. To know that, is to become That. This is Moksha. This 
is the goal of life. This is the summum bonum of existence. That state of 
non-attraction of the mind, when neither ?I? nor any other self exists for 
it, and when it abandons the pleasures of the world, should be known as 
the path that leads to Moksha. The Absolute, according to the Yoga 
Vasishta, is Satchidananda Para Brahman, who is non-dual, partless, 
infinite, self-luminous, changeless and eternal. He is the ultimate 
substance. He is the unity behind the subject and the object of 
experience. He is one homogeneous essence. He is all pervading. He is 
beyond description. He is nameless, colourless, odourless, tasteless, 
timeless, spaceless, deathless and birthless.

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