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In Hindu astrology (Vedic Astrology or Jyotisha), your life is viewed as a map of your Karma. The planets (Grahas) and stars (Nakshatras) are not just distant balls of gas; they are influencers that deliver the fruits of your past actions in the form of pleasures (Sukha) and pains (Dukha). If planets are the actors and signs are the costumes, the houses are the stage where the action happens. While the planets represent the "actors," the Nakshatras (Lunar Mansions) represent the environment. In Hindu astrology, Lagna (the Ascendant) is the single most important point in a birth chart. While your Sun sign represents your soul and your Moon sign represents your mind, the Lagna represents "You" in the physical world. It is the specific Zodiac sign that was rising on the Eastern horizon at the exact moment and geographic location of your birth. The Lagna is the foundation of the entire horoscope. Without it, the houses (Bhavas) cannot be calculated. It determines your physical appearance, vitality, and temperament. Every event in your life—wealth, marriage, career—is viewed through the lens of your Lagna. If the Lagna and its Lord (Lagnesha) are strong, the person can overcome any "pain" indicated by other planets. If the Lagna is weak, even "pleasurable" planetary positions may not yield results. The Houses (Bhavas) of Experience Each house represents a specific department of your human experience, from birth to death and even spiritual liberation. The most important rule in reading houses is the Lord of the House. Every house has a Zodiac sign in it. The planet that rules that sign becomes the "Lord" of that house. There are 12 houses which have specific zodiac sign & ruling planet and govern following life domains and body parts respectively –
The Houses are grouped to find the "strength" of a chart:
The planets deliver their impact through specific "houses" in your chart. Hindu astrology categorizes these into four goals of life:
The Role of the Nine Planets (Navagrahas) In Hindu astrology, a planet is never inherently "good" or "bad" in a vacuum. Its ability to deliver Sukha (pleasure) or Dukha (pain) is determined on various factors.
Each planet governs specific areas of life. Depending on their placement in your birth chart (Kundli), they can act as "benefices" (bringing pleasure) or "malefices" (bringing pain).
· Influence on Temperament: Your Moon Nakshatra determines your instinctive reactions to pain and pleasure. For example, those born under Rohini are wired to seek sensory beauty and comfort, while those under Bharani often undergo intense cycles of suffering and transformation. · Timing of Events: The Vimshottari Dasha system (time cycles) is based on the Nakshatras. It explains why a person might have a "golden period" of 20 years (Venus Dasha) followed by a period of intense struggle or spiritual isolation. The Nakshatras are the "bridge" between the divine and the human. They explain your Subconscious Fears (Ketu-ruled stars), your Leadership Styles (Sun-ruled stars), and your Deepest Desires (Venus-ruled stars). Nakshatras categorize people into three "Ganas," which are vital for understanding how you relate to society and partners:
27 Nakshatras are categorized by their ruling planets.
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The book “The Supreme Yoga” is the teaching of the sage Vasistha imparted to Sri Rama. It contains true understanding about the creation of the world i.e. the world is nothing but the play of consciousness. the Yoga Vasistha is the greatest help to the spiritual awakening and direct experience of Truth. Vasistha demands direct observation of the mind, its motion, its notions, its reasoning, the assumed cause and the projected result. The book is a translation into English by Swami Venkatesananda of Divine Life Society, Rishikesh India. The article is primarily based on it.
The Yoga Vasistha presents a profound and radical view on creation, asserting that all creation, including the diversity of creatures, is ultimately a projection of the Cosmic Mind (Brahman) or, from the individual perspective, one's own mind. Nirakar Brahman or almighty is the cause of entire creation. As gold remains gold in all forms of its jewellery, the entire inanimate and animate world is non-different from Brahman though names & forms are seen as different. Nirakar Brahman is also called as Cosmic Mind as the entire world is the projection of the cosmic mind. On similar lines, entire world manifests in our mind. If mind is still, no world exists. Pairs of opposites - fame-disgrace, loss-gain, life-death, happiness-sorrow all manifest in mind. If mind don’t bother them, nothing is there. Birth and death are mental concepts; they have nothing to do with the self. Only that which entertains notions of the ego-sense can be grasped and bound. The self is free from the ego-sense and therefore beyond being and non-being. We have our own world: one man’s world is not experienced by another person. People sleeping in one house have different dreams in which they experience life in different worlds, as it were: even so. Some people have different worlds in the same space, while others may not have. All this is but the mysterious and efficient work of the infinite consciousness. Advaita (Non-Dualism) & Dvaita (Dualism) - Dualism presupposes unity, and non-dualism suggest dualism. Only when the creation is known to be utterly non-existent the Lord is realised. Creation - From the infinite, the infinite emerges and exists in it as the infinite; hence the world has never really been created – it is the same as that from which it emerges. The creation of the world has no cause, and therefore it has had no beginning. It does not exist even now; how can it reach destruction? This universe is in fact the eternal effulgent infinite consciousness which generates within itself the know able (which would be known as that which is to be) with an idea concerning its form (which is space), and with an enquiry concerning itself. Thus, is space brought into being. When, after considerable time the consciousness of creation becomes strong in the infinite being, the future Jiva (living cosmic soul -also known as Hiranyagarbha) arises within it: and the infinite abandons, as it were, its supreme state, to limit itself as the Jiva. However, even than Brahman remains infinite, and there is no real transformation into any of these. The Jiva that arose in the beginning of ‘creation’ have no karma because they are pure consciousness. It is only when one becomes firmly rooted in the notion of this world-appearance as the reality, that the notion of karma arises. Then the Jiva roam here, bound by their karma. When the senses are engaged in the experience of the external world, then the field of internal notions in vague and unclear. The aggregate of the senses of hearing, touch (skin), sight (eyes), smell (nose), taste (tongue) and desire is known as Jiva, which is of the nature of pure consciousness endowed with life-force. This Jiva exists, therefore, in everything everywhere as everything, and hence he experiences everything everywhere. Dharma (virtue), adharma (sin), Vasana (latent tendency), the active self and Jiva – all these are synonyms which are notions with no corresponding reality. The one pure consciousness appears as the diverse dream-objects in a dream. All these millions of objects which appear in the dream become one again in deep sleep. Similarly, when this dream-world appears in the infinite consciousness that itself is called creation; when this itself enters into the equivalent of the deep sleep state, it is known as cosmic dissolution. This creation was but a mirror-reflection in the indivisible consciousness in the beginning and hence it was non-different from that consciousness. There is no other external factor known as samskara (popularly translated into ‘latent impressions of past experiences and actions). When the experience of a thousand things arises in consciousness, it is known as creation; and when the experience of the thousand things ceases in consciousness, that is known as the cosmic dissolution. Thus, the pure consciousness (Chit Akasa) brings into being this diversity with all its names and forms without ever abandoning its indivisibility, just as you create a world in your dream. You and I consciousness, the entire world is consciousness. This creation arises without desire and without psychological causation. In space the faculty of sound manifests itself. Then comes into being egotism which is vital to further creation. By similar exercise of the creative-thought, air is created. There are fourteen planes of existence, each with its own type of inhabitants. All these are the manifestations of the creative-thought of consciousness. Brahman & Creation – Brahman or the supreme self is one without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore, not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the creator. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of the experiences. You are the all, ever at peace, unborn and perfect. Since there is no cause (reason for creation), there is no effect known as the world; the world appearance is but delusion. When thus the objectivity of the world is seen to be unreal, what is experience and of what? When there is no experience, there is no experiencer (the ego-sense). Thus, you are pure and liberated. Bondage and liberation are mere words. The self is neither the doer, nor the action nor the instrument. It is the truth. It is the eternal consciousness. it is self-knowledge. there is no creation in the supreme Brahman.
Creation of Physical & Spiritual Bodies – In the creator there is no memory of the past since he had no previous karma. He does not even have a physical body; the unborn is the spiritual substance. Mortal beings have two bodies, as it were, one physical and the other spiritual, but the unborn creator has only spiritual, since the cause that gives rise to the physical does not exist. A throbbing arose in the creator whose thought had spread out as the universe. This throb brought into being the subtle body (made of intelligence) of all beings. The creator is also of a dual nature – consciousness and thought. The Creator is spiritual. The creation is causeless. Hence, it is essentially spiritual even as the supreme being. Brahman is. The materiality of the creation is illusionary, projection of one’s mind – imaginary. Spiritual Body, Thought & Mind - Thought is mind. The self that is clothed in the spiritual body is known as mind; it is that which brings the material or physical body into existence. Ignorance, samsara, mind-stuff, bondage, impurity, darkness and inertia are all synonyms. As radiant women decked with pearls and other jewels are but the creation of one’s own delusion; they are ripples that arise in the ocean of lust. It is on account of delusion that one seeks wealth and prosperity – which are sweet in the beginning to the dull-witted, which are the cause of the pairs of opposites (happiness and unhappiness, pleasure and pain, success and failure) in the middle, and which comes to an end very soon. From the pursuit of prosperity arise countless branches of pleasure and numberless branches of happiness. A notion entertained by consciousness appears as the body. It has a corresponding subtle body (ativahika, which is also known as puryastaka) composed of mind, intellect, ego-sense and the five elements. The self is formless, but the puryastaka roams in this creation in sentient and insentient bodies until it purifies itself, lives as if in deep sleep and attain liberation. The subtle body exists all the time, during dreams and during sleep. It continuous to exist in insentient bodies (like inanimate objects) as if it were inert and insentient, its dream-state is the experience of this creation, its waking state is truly the transcendental (turiya) consciousness. Beyond that is Brahman which turiya-atita (beyond turiya). In every atom of existence there is naught else than the supreme being; wherever the world is seen, that is but an illusory world appearance. This illusion, and therefore bondage, is sustained by psychological conditioning. Such conditioning is bondage and its abandonment is freedom. Dense and heavy conditioning is existence as inert objects, middling conditioning as animal and thin conditioning as humans. But enough of the perception of division: the whole universe is but the modification of the energy of infinite consciousness. The wrong notion that this world is real has become deep rooted on account of persistent wrong thinking. However, it can be removed that very day on which you resort to the company of holy men and to study of the holy scriptures. The book “The Supreme Yoga” is the teaching of the sage Vasistha imparted to Sri Rama. It contains true understanding about the creation of the world i.e. the world is nothing but the play of consciousness. the Yoga Vasistha is the greatest help to the spiritual awakening and direct experience of Truth. Vasistha demands direct observation of the mind, its motion, its notions, its reasoning, the assumed cause and the projected result. The book is a translation into English by Swami Venkatesananda of Divine Life Society, Rishikesh India. The article is primarily based on it.
The Yoga Vasistha repeatedly emphasizes that "the mind alone is the creator of the world." Just as a dream creates a complete, diverse world with various beings within the dreamer's mind, so too does the Universal Mind (Brahman) project the entire cosmos, with all its myriad forms and living beings. Individual minds then perceive and experience aspects of this cosmic projection, sometimes adding their own unique mental constructs. Actually, mind is the creator of the world-appearance. Essentially, everything seen is in Pure Consciousness itself whether scene, sight or seer. The diversity is merely a play of consciousness. The diversity arises from Vasana (latent impressions or desires) and Karma (actions and their accumulated effects). Universes are the creations of the desires that arise in the heart, like castles built in the air. Neither the world of matter nor the modes of creation are truly real; yet the living and the dead think and feel they are real. Ignorance of this truth keeps up the appearance. Cosmic Mind: Creator is none other than the cosmic mind. All objects and substances in this universe have emerged in Brahman the absolute, just as waves manifest in the ocean. Infinite numbers of diverse creatures manifest themselves in this cosmic mind and they are then known as diverse Jiva. Desire alone is thereafter the cause of all this. They are naturally good and devoted to good deeds. They reach liberation in a few lifetimes. They are full of the quality of purity and light (sattva). World - The five elements are the seed of the world; and the eternal consciousness is the seed for the elements. As is the seed, so is the fruit (world). Therefore, the world is nothing but Brahman the absolute. In every atom there are worlds within worlds. Just as space does not have a fixed span, time does not have a fixed span either. Just as the world and its creation are mere appearances, a moment and epoch are also imaginary, not real. This world and this creation are nothing but memory, dream, distance and measures of time. Memory is like space, empty. All creation here is the effect of that emptiness – and hence the creation is empty. Neither freedom from sorrow nor realisation of one’s real nature is possible as long as the conviction does not arise in one that the world-appearance is unreal. And this arises when one studies this scripture with diligence. Everything in this world is dependent upon the mind, upon one’s mental attitude. On examination, the mind itself appears to be unreal. But we are bewitched by it. We seem to be running after mirage in the desert to slake our thirst. The world appears real because:
Relative Reality of Appearances: While the diverse creatures appear real to our senses, the Yoga Vasistha states that they are as real as a mirage or a city in the sky. They have no independent existence apart from the mind that conceives them. This doesn't mean they don't exist in our experiential reality, but that their ultimate nature is not solid or separate from consciousness. The difference between the dream world and the waking world is primarily a matter of duration and shared experience, not of fundamental reality. Vasana and Karma as Seeds of Diversity: The diversity arises from Vasana (latent impressions or desires) and Karma (actions and their accumulated effects). These deeply ingrained tendencies in the Cosmic Mind (or individual minds, reflecting the Cosmic Mind) manifest as the various forms and experiences.
In essence: According to the Yoga Vasistha, the diversity of creatures is like the diverse characters and scenarios in a dream or a mental projection. They are "real" within the framework of that projection, but they have no independent existence outside the mind that conceives them. When the "dreamer" (whether individual consciousness or the Cosmic Consciousness) awakens to its true nature, the apparent diversity dissolves into the non-dual reality of pure consciousness, which is the sole substance of everything. The manifold forms are simply the myriad ways in which the One Consciousness expresses or appears to itself The goal of Yoga Vasistha is not to deny our everyday experience or to suggest we live in a hallucination in the pathological sense. Rather, it's to reveal that the ultimate reality of what we perceive as "real" is consciousness itself, and that the perceived solidity and separateness are ultimately superimpositions, like reflections in a mirror or characters in a dream. The world is real as an appearance but not as an independently existing, separate substance. The book “The Supreme Yoga” is the teaching of the sage Vasistha imparted to Sri Rama. It contains true understanding about the creation of the world i.e. the world is nothing but the play of consciousness. the Yoga Vasistha is the greatest help to the spiritual awakening and direct experience of Truth. Vasistha demands direct observation of the mind, its motion, its notions, its reasoning, the assumed cause and the projected result. The book is a translation into English by Swami Venkatesananda of Divine Life Society, Rishikesh India. The article is primarily based on it.
Consciousness being infinite and all-pervading, has no birth nor death, nor is it possessed by anyone. It has nothing to gain by ‘living’ as a separate entity, since it is all-pervading. The entire universe is forever non-different from the consciousness that dwells in every atom, even as an ornament is non-different from gold. In reality neither the objective universe, nor the perceiving self, nor perception as such, nor void, nor inertness exists; only one is – cosmic consciousness (Chit). Consciousness or Space is threefold – the infinite space of undivided consciousness, the finite space of divided consciousness and the physical space in which the material worlds exist. The infinite space of undivided consciousness (chida akasa) is that which exists in all, inside and outside, as the pure witness of that which is real and of that which appears to be. The finite space of divided consciousness (chitta akasa) is that which creates the division of time, which pervades all beings, and which is interested in the welfare of all beings. The physical space is that in which the other elements (air, etc.) exist. The latter two are not independent of the first. In fact, the others do not exist. Consciousness energy (chit Shakti) is larger than the universe and yet subtler than minutest atomic particle and therefore invisible. I am the consciousness that exists everywhere like butter in milk, and whose very nature is experiencing. The supreme consciousness alone exists. It is supreme truth, untainted by any impurity, forever in a state of perfect equilibrium and devoid of ego-sense. Once this truth is realised, it shines constantly without setting. “It is this consciousness that is known by various means – Brahman, supreme self, etc. In it there is no division into subject-object and their relationship (knowledge). It is this consciousness alone that is manifest as the mind, intellect and the senses. This world-appearance, too, is but consciousness, apart from which nothing is. Consciousness does not undergo any change: the only apparent change is the illusory appearance, which is illusory and therefore not real! That consciousness is the reality that bestows the individual characteristic on each and every substance in the universe, and though within all and so nearest to all, is far on account of its inaccessibility to the mind and the senses. After the cosmic dissolution and before the next epoch dawned, the entire objective universe was in a state of perfect equilibrium. There then existed the supreme Lod, the eternal unborn, self-effulgent, who is that all and who is omnipotent. From him emerge countless divinities like Lord Vishnu, even as countless rays emerge from sun; from him emerge infinite worlds as ripples arise from the surface of the ocean. Ego-Sense - On account of momentary conceptualisation, the pure consciousness gives rise to the ego-sense (I know). This ego-sense then gives rise to the notions of time and space. Endowed with the energy of the vital air, it then becomes Jiva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance. Thus is the mind born in conjunction with the ego-sense and the different forms of psychological energy. All these together are known as the ‘ativahika’ body, the subtle body which moves from one plane to another. Various senses (sight, touch, hearing, taste and smell) are known as the puryastaka and in their subtle state they are also known as the atvahika body. Pure consciousness which is not affected by the illusory perception of the diverse of creation. Consciousness - It is infinite consciousness that is perceived by the ignorant as the universe. Just as a whole city exists within dreamer, the three worlds exist in a small atom. In that infinite consciousness there are countless universes which do not know of one another’s existence. Within every atom is the potential experience of every kind. Therefore, give up all your notions of diversity or unity. Time, space, action (or motion) and matter are all different aspects of the one infinite consciousness. the rare few realise that the world-appearance seen within themselves is illusory, except as the one infinite consciousness which alone is ever true. That state which endures is known as the waking state; and that which is transient is the dream state. During the period of even the dream, it takes on the characteristics of the waking state; and when the waking state is realised to be a fleeting nature, it gets the characteristic of dream. The two are the same. That consciousness which is awake even in deep sleep and which is also the light that shines in waking and dreaming, is the transcendental consciousness, truiya. It is only when the mind has become devoid of all attachment, when it is not swayed by the pairs of opposites, when it is not attracted by objects and when it is totally independent of all supports, that it is freed from the cage of delusion. When all doubt comes to rest and when there is neither elation nor depression, then the mind shines like the full moon. When there is cessation of the flow of the life-breath, the consciousness of the individual becomes utterly passive. Consciousness is pure, eternal and infinite: it does not arise nor cease to be. It is ever there in the moving unmoving creatures, in the sky, on the mountain and in fire and air. When the life-breath ceases, the body is said to ‘dead or inert’. The life-breath returns to its source – air – and consciousness freed from memory and tendencies remain as the self. That atomic ethereal particle which is possessed of these memories and tendencies is known as Jiva: and it remains there itself, in the space where the dead body is. When that intelligence, which is part of the infinite consciousness, fancied itself to be a tree, it becomes a tree; or a rock, it becomes a rock; or grass, it becomes a grass. There is no distinction between the sentient and the insentient, between the intelligent and the inert: there is no difference at all in the essence of substances, for the infinite consciousness is present everywhere equally. In the infinite ocean of consciousness, whirlpools known as the three worlds arise spontaneously and naturally, even so whirlpools are caused by the very nature of the running water. Because this consciousness is beyond the reach of the mind and senses, it seems to be void; but since it can be known as self-knowledge, it is not a void. On account of the indivisibility of consciousness, I am you and you are me; but the indivisible consciousness itself has become neither I or You. When the wrong notions of ‘you’ and ‘I’ are given up, there arises the awareness that there is neither you nor I, nor everything; perhaps it alone is everything. It is the eternal light which shines in the sun, the moon and the fire, but independent of them. There is no world independent of the consciousness. as long as one sees the bracelet, it is not seen as gold; but when it is seen that ‘bracelet’ is just a word and not the reality, then gold is seen. Even so, when the world is assumed to be real, the self is not seen: but when this assumption is discarded, consciousness is realised. Self - Self is subtler that even space, since it has no name and cannot be described; and neither the mind nor the senses can reach it or comprehend it. It is pure consciousness. the entire universe exists in the consciousness that is atomic, even as a tree exists within seed: then the universe exists as consciousness and does not exist as the universe. That consciousness exists, however, because such is the experience of all, and since it alone is the self of all. Since it is, all else is. That self is empty like space; but it is not nothingness, since it is consciousness. it is: yet because it cannot be experienced by the mind and senses, it is not. It being the self of all. The self, being infinite, moves not through moving, and yet is forever established in every atom of existence. The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self-go when all that is, is within it? If a pot is taken from one place to another the space within does not move from one place to another, for everything is forever in space. The light of self-knowledge alone illumines all experiences. It shines by its own light. Indeed, all this infinite consciousness alone is all this: and all the hands and eyes are its own, though being extremely subtle, it has no limbs. Though the self is neither the doer of actions nor the experiencer of experiences, it is the doer of all actions and the experiencer of all experiences: there is nothing apart from it. Within the atom of infinite consciousness, the doer-ship and the experiencer are inherent. Manifestation of Consciousness - One can say that this world appearance is real only so far as it is the manifestation of consciousness and because of direct experience; and it is unreal when it is grasped with the mind and the sense organs. In the mirror of infinite consciousness are seen countless reflections which constitute the appearance of the world. These are the Jiva. Jiva is like unto just a little agitation on the surface of the ocean of Brahman; or just a little movement of the flame of a candle in a windless room. Consciousness, when it is fed by tendencies and memories, condenses into egotism – ‘I’-ness. This I-ness is not a solid reality; but the Jiva sees it as real, like the blueness of the sky. When the egotism begins to entertain its own notions it gives rise to the mind-stuff, the concept of an independent and separate Jiva, mind, Maya or cosmic illusion, cosmic nature etc. Creation (of mind) is but agitation of consciousness; and the world exists in the mind. One Brahman appears to be many. When one contemplates the unreality of this diversity he is freed from sorrow. The world-appearance is the waking state of consciousness; egotism is the dreaming state; the mind-stuff is the deep sleep state; and pure consciousness is the fourth state or uncontradicted truth. Beyond even this fourth state there is absolute purity of consciousness. One who is established in it goes beyond sorrow. The vibration in the infinite consciousness is not different from that consciousness itself. From that vibration, just as the Jiva becomes manifest, even so from the Jiva the mind becomes manifest because the Jiva thinks. The mind itself entertains the notions of the five elements and it transforms itself into these elements. Whatever the mind thinks of, that alone it sees. After this, one by one the Jiva acquires the sense organs – the tongue, the eyes, the nose, the sense of touch etc. In this there is no causal connection between the mind and senses, but there is the coincidence of the thought and of the manifestation of the sense organs. The impure is the cause of birth; the pure liberates one from the birth. Both Work (Self-efforts) and Knowledge (Self-Knowledge) together lead to the supreme goal of liberation. The self-effort, neither fate nor a god’s order, is responsible for whatever man gets here. There are four gate-keepers at the entrance to the realm of freedom (Moksha). They are self-spirit, spirit of enquiry, contentment and good company.
The Yoga Vasistha, a profound spiritual text in Advaita Vedanta, outlines a progressive path to self-realization through what are known as the Seven Jnana Bhumika (stages of wisdom or knowledge). These stages describe the inner journey of a spiritual seeker towards liberation (Jivanmukta). Seven Steps of Self-Realization as per Yoga Vasistha:
These stages represent a progressive refinement of consciousness, leading from intellectual understanding to direct, experiential realization of the supreme truth. The Yoga Vasistha emphasizes self-effort, inquiry, and the guidance of a wise teacher as crucial elements in this journey. From Duality to Unity - Spiritual traditions, particularly Advaita Vedanta and various forms of Yoga refer to a fundamental shift in perception and identity, moving from seeing oneself as a separate individual in a material world to recognizing oneself as one with the underlying, all-pervading Universal Consciousness (Brahman, God, the Absolute, etc.). This process often involves overcoming what is known as Maya – the cosmic illusion that makes the diverse, phenomenal world appear real and separate from the ultimate reality. Key Principles - 1. Understanding the Nature of "World Appearance" (Maya) -
This "graduation" is not an intellectual exercise but a deep, experiential realization. It typically involves a combination of practices:
The Process is Gradual (usually): While sudden awakenings (like that of Ramana Maharshi) do occur, for most, the "graduation" is a gradual unfolding, often described in stages like the Yoga Vasistha's Seven Jnana Bhumikas. It involves persistent practice, self-observation, and a willingness to let go of deeply ingrained beliefs and identifications. Ultimately, graduating from world appearance to universal consciousness is the journey of remembering what you already are. It's not about acquiring something new, but about removing the veils that obscure the ever-present, infinite reality of your true Self. The book “The Supreme Yoga” is the teaching of the sage Vasistha imparted to Sri Rama. It contains true understanding about the creation of the world i.e. the world is nothing but the play of consciousness. the Yoga Vasistha is the greatest help to the spiritual awakening and direct experience of Truth. Vasistha demands direct observation of the mind, its motion, its notions, its reasoning, the assumed cause and the projected result. The book is a translation into English by Swami Venkatesananda of Divine Life Society, Rishikesh India. The article is primarily based on it.
All enjoyments in this world are delusion. All the hopes of man in this world are consistently destroyed by time. Time alone creates innumerable universes and in a very short time, Time destroys everything. All beings in this world take birth but to die, and they die to be born; these phenomena are the roots of suffering and sin. Egotism is the sole cause of mental distress. Egotism eclipses self-control, destroys virtue and dissipates equanimity. Non-egotism alone is truth. The notion ‘I am’ is the source of all distress. The absence of such a feeling is perfection. Realise ‘I am not that ego-sense’ and rest in pure awareness. When such pure awareness arises, all notions subside. When the ego-sense is non-existent, where is samsara (the cycle of birth and death)? When thus samsara does not exist, the supreme being alone remains. Egotism promotes cravings; without it they perish. Craving is the root of sorrow. The cravings dry up the good and noble qualities of the mind and heart, like sweetness and gentleness of disposition, and makes hard and cruel. Man is caught in the wheel of craving. The characteristic of this craving is that it has no direction. Despite eyes, it makes blind; despite full of joy, it makes miserable. One should abandon craving for pleasures (those that have been experienced in the past and others that have not yet been experienced but for which one craves) and thus gradually weaken the mind by the abandonment of taste for them. By the cultivation of the false relationship with what is not self (the body and those related to it such as wife, son, family etc.) the mind becomes gross. The notions of “I” and “mine” make the mind dense and ignorant. This is further aggravated by old age, sorrow, ambitions, psychological distress, efforts to acquire and to abandon, attachments, greed, lust for wealth and sex and by the enjoyment of sense-pleasures, all of which are based on ignorance and delusion. Neither in childhood nor in youth nor in old age does one enjoy any happiness. He is happy who is free from egotism and who is not swayed by craving for sense-pleasure. Even though the busy overcomes all his earthy enemies and surrounds himself with wealth and luxury, and even when he boasts that he is happy, death creeps in upon him. Renounce everything. “By ‘total’ is meant only the mind, for mind is the all. Renunciation of the mind is total renunciation”. Mind is the “I”. the ego-sense that arises within you is the mind. The relationship between the mind and prana is that of a rider and the vehicle. When the mind and the prana function in harmony, the person engages himself in various activities. When there is disturbance there is disharmony. When both are at rest there is sleep. When the Nadi are clogged by food or when there is weakness of fatigue, there is sleep, because the prana is unable to move properly. Body - This tree which is the body is born in the forest known as Samsara, the restless monkey (mind) plays on it, it is the abode of worries, it is constantly eaten by the insects (of endless sufferings), it shelters the venomous serpents (of cravings), and the wild crow (of anger) dwells on it. On it are the flowers (of laughter), its fruits are good and evil, it appears to be animated by the wind (of life force), it supports the birds (of senses), it is resorted to be the traveller (lust or desire) for it provides the shade of pleasure, the formidable vulture (egotism) is seated on it and it is hollow and empty. It is certainly not meant to promote happiness. This body is home of illness, the field of mental distress and changing emotions and mental states. Unmindful of old age and death that are common to the rich and the poor, it seeks wealth and power. This body passes through childhood, youth and old age. Helplessness, mishaps, inability, to express oneself, utter foolishness, playfulness, instability, weakness – all these characterise childhood. The child is easily offended, easily roused to anger, easily bursts into tears. He is at the mercy of others. Though the child may appear to be innocent, the truth is that all sorts of defects, sinful tendencies and neurotic behaviour lie hidden and dormant in it. The child’s mind is extremely restless which is the cause of unhappiness. Leaving the period of childhood behind, the human being goes to the stage of youth, but he is unable to leave the unhappiness behind. Rather he progresses from misery to greater misery and embraces the terrible goblin known as lust that resides in his heart. His life is full of desire and anxiety. Though youthfulness appears to be very desirable to the body, it is destructive to the mind. In youth, the man is tempted by the mirage of happiness and in its pursuit, he falls into the well of sorrow. Alas, even when youth is about to leave the body, the passions that had been aroused by the youth burn the more fiercely and bring about one’s quick destruction. In his youth, man is a slave of sexual attraction. Very soon the very flesh that contributed to the attractiveness, the charm and the beauty of the beloved is transformed first into the shrivelled ugliness of the old age, and later consumed by fire, or by worms, or by vultures. Roots of Suffering – Ignorant of the truth, we aimlessly wandering in this dense forest called the world. Equally useless is wealth which deludes the ignorant. Wealth gives birth to numerous worries and generates an insatiable craving for more. Both the good and the wicked can become wealthy. Wealth and happiness do not dwell together. Rare is that wealthy man who does not have rivals.
No-Mind State - All beings in this world are tainted with evil; all relationships are bondage; all enjoyments are great diseases; and desire for happiness is only mirage. One’s own senses are one’s enemies; one’s own mind has become one’s worst enemy. All these phenomena seem to have a transient reality, like dream experiences, visions in the state of delirium, hallucinations of a drunkard, optical illusions, psychosomatic illness, emotional disturbances and psychotic states. Lover suffers from the very imagination of his beloved’s separation. But, of course, this is not your fault; it is my fault that I still cling to the notion that you, my mind, are a real entity. When I realise that all these are illusory appearances, then you will become no-mind and all the memories of sense-experiences, etc. will come to an end. When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious. The mind gives birth to the body through its own thought-force and throughout the body’s life-time the mind feeds it with its (the mind’s) own sorrow. Thus, tortured by sorrow the body wishes to destroy the mind, its own parent! There is no friend nor enemy in the world; that which gives us pleasure is considered our friend and that which causes pain is our enemy! The body tries every day (in deep sleep) to destroy the mind. However, until self-knowledge is attained, one unwittingly promotes the strength of the other and they seem to function together for a common purpose – even as water and fire, though opposed to each other, work together for a common cause (e.g. cooking). One should strive to kill the mind. On account of the modification (thought), this consciousness is apparently veiled and is not realised. It is this self or consciousness that activates the mind even as wind rustles at leaves; it makes the senses function as the rider guides the horse. Alas, on account of your identification with the embodiment, you O self-had, as it were, forgotten your own nature. Hence, you had to undergo endless suffering in repeated births, experiencing external perceptions without self-knowledge. You (self) dwell in ‘me’ in a state of equilibrium, as pure witness consciousness, without form and without the divisions of space and time. He is fit to die who is sunk in ignorance and sorrow. Living is appropriate to one whose mind is well controlled by his self-knowledge and who is aware of the truth. He should live who does not entertain notions of egoism and who is unattached to anything, who is free from likes and dislikes and has a calm mind, whose mind has reached the state of no-mind. Self-Knowledge - Where there is self-knowledge there is neither mind nor the senses, nor the tendencies and habits (the concepts and precepts). The mind, body and senses are playthings. Purity, total fulfilment of all desires (hence, their absence), friendliness to all, truthfulness, wisdom, tranquillity and blissfulness, sweetness of speech, supreme magnanimity, lustrousness, one pointedness, realisation of cosmic unity, fearlessness, absence of divided consciousness, non-perversity – these are my constant companions. The holy word OM which bestows the highest state. He intoned OM in such a way that is vibrations filled his while being right up to the crown of his head.
The ultimate goal of life is “Bliss in all situation and times” and Moksha (liberation) from the cycle of birth, death, and rebirth. In the Hinduism, there are several means and paths for liberation from the cycle of birth and death or re-birth viz. bhakti yoga, Kriya yoga, Spiritual wisdom, Selfless actions etc. Hinduism describes multiple paths to attain this goal, because each soul (Jiva) is different in temperament and spiritual maturity.
Rigveda says, “Ekam Sat Viprah Bahudha Vadanti” – "Truth is one, though the sages know it by many names,". Therefore, no single path is universally declared the "best" for all people in all eras. The ultimate goal is to become permanently happy and fearless. This is possible only when one is thoughtless or regulate the mind which experiences all types of feelings (pleasures, pains, miseries, sorrows, excitements, ambitions, expectations etc.). In case all the feelings, emotional disturbances or passions are arrested, the mind becomes still or calm bringing unbroken happiness or bliss. This goal can be achieved by four different paths prescribed in the Hinduism. The path of Bhakti is more suitable for the person of emotions; the path of Karma for the person of actions; the path of Jnana for the person of high intellect and the path of Dhayana for the focused person. All these four paths are inter-dependent and have goal i.e. Salvation or Liberation. However, certain scriptures and traditions emphasize a particular path as most effective, often depending on the time period or the individual's nature:
The various paths to purify the mind, body & wealth and salvation from the re-birth are as under - Charity (Dāna) – Preparatory means to facilitate Salvation Charity reduces attachment and ego; cultivates compassion and purity of heart — the foundation for higher sadhana (spiritual practice). It includes the offering of wealth, food, service, or knowledge selflessly for the benefit of others.
Salvation is achieved through intense, loving devotion (bhakti) and complete surrender to a personal form of God (Ishvara / Saguna Brahman) or a chosen deity (Ishta Devata). The Bhagavata Purana (or Shrimad Bhagavatam) prescribes nine forms of devotion. Bhakti transforms the heart. Through divine love, the ego dissolves, leading to union (sayujya) with the Divine. This includes total love, surrender, and devotion to God with mind, heart, and action.
Kriya Yoga / Raja Yoga – the Path of Liberation Moksha is achieved through the disciplined control of the mind and senses, leading to the superconscious state of Samadhi (absorption). The Yoga Sutras of Patanjali systematically outlines this path, known as Ashtanga Yoga (eight-limbed yoga) which includes Yama (External Discipline), Niyama (Internal Discipline), physical postures (asana), breath control (pranayama), Concentration (Dharana), meditation (dhyana) and Samadhi. Through meditation and control of prana, one stills the fluctuations of the mind (citta-vṛtti-nirodhaḥ) and realizes the Self. A systematic discipline of body, mind, and breath leading to inner stillness and direct realization.
Tapa burns karmic impurities (mala), preparing the mind for higher realization. Voluntary endurance of hardship for spiritual purification and control of senses.
Liberation is attained through the realization of the true nature of reality, primarily the unity of the individual soul (Atman) with the ultimate reality (Brahman). It requires intellectual discrimination (Viveka) and detachment (vairagya) to dispel the ignorance (avidya) that causes bondage. In the Upanishads and the Advaita Vedanta school of philosophy are fundamentally based on the tenets of Jnana Yoga. Through discrimination (viveka) and realization (ātma-jñāna), ignorance (avidyā), the root cause of bondage is destroyed. The path of self-inquiry and realization of the oneness of Ātman (Self) and Brahman (Supreme Consciousness).
Liberation is achieved through selfless performance of one's duty (dharma) without attachment to the results or rewards. Actions are performed as a sacrifice or offering to the Divine. In the Bhagavad Gita, Lord Krishna instructs Arjuna on the necessity of action (karma) but emphasizes Nishkama Karma, or desireless action. Gita quote: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty." (Bhagavad Gita 2.47) It prescribes - Purifies the mind by removing ego and desire, turning work into worship. Performing one’s duty without attachment to the fruits, dedicating all actions to God.
We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
Highlights – The learned persons should gain delight in praising, praying and meditating upon the Almighty. They should behave in friendly manner with all, discharge their duties with utmost care and spread good qualities, happiness & knowledge. The heads of institutions / assembly should remove injustice, destroy wicked, provide wealth, do welfare and protect their associates / people. They should set an example by their good conduct and gladden all by their knowledge and other virtues, by creating physical & spiritual force in all and by spreading knowledge, righteousness and fearlessness. The hymn wise, purported explanations – Mandala 1 – Sukta – 62
Mandala 1 – Sukta – 63
We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
Highlights – The hymn wise, purported explanations – As the God upholds the entire world, the heads of the institutions, parents and teachers should properly protect and maintain people, children and pupils and do good. Learned and righteous persons should always be admired and all should renounce the evils. By associating with the learned, men can attain much knowledge. Persons should acquire knowledge under learned persons and easily accomplish Dharma (righteousness) Artha (Wealth) Kama (fulfilment of noble desires) and Moksha (emancipation). Heads of the institutions should gladden all people by his knowledge, humility and other virtues. They should make the righteous people happy by freeing them from the bonds of sorrow by protecting justice and disintegrating the enemies. A foolish person has no value before a highly learned man, possessing perfect knowledge. All human beings should be made scholars through good education and donation of knowledge through philanthropic scholars' daily efforts. Mandala 1 – Sukta – 59
Mandala 1 – Sukta – 60
Mandala 1 – Sukta – 61
We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
Highlights – All boys and girls should study sciences and enter into wedlock after knowing merits of one another & should have mutual love for domestic happiness. If they are highly learned, they should teach boys & girls, otherwise discharge other duties according to their merits & temperaments. Husband & wife should be source of happiness to all by their good character and conduct. A humble righteous, mighty and industrious person should be selected for the position of head in the Assembly, Educational Institutes and Army. Men should constantly enjoy happiness by meditating up on the infinite power of God. The soul is ever pervaded by God who is eternal, Absolute Existence, Absolute Conscious, Perfect Bliss, Omnipotent, Self-refulgent, the Support, Creator of the world, Infinite, Omnipresent Supreme Being The soul is eternal, conscious, finite and not omniscient. The soul is the free doer of actions and enjoys soon the fruits of its good or bad actions in the form of happiness and misery. The soul in the body is the impeller of the body, its organs and inner senses, their upholder, controller, master, possessing desires, malice, volition, happiness. misery and consciousness. The knowers of the real nature of the soul get extreme happiness and joy. The hymn wise, purported explanations – Mandala 1 – Sukta – 56
Mandala 1 – Sukta – 57
Mandala 1 – Sukta – 58
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