Quenching the Mind (Yoga VAsiSTha)

[Swami Vishvarupananda]

QUENCHING OF THE MIND
(Excerpt from "The Essence of Yoga VaasiSTha")

Shree Rama said:

Revered Lord! Of what nature is absence of knowing (or
'experiencing)'? When there is the absence of knowing (or experiencing),
how possibly does that dullness cease?

Vasishtha said:

He who has no settled support (or means of abiding) everywhere,
nor has reposed stay anywhere, that (liberated) soul does not recognise (or
experience) anything (of the known). He is not knowing (or experiencing)
but is not dull (since he is of the nature of pure undivided
consciousness). He ought to be known as liberated while living, though
doing hundreds of acts.
--
Note: The liberated one does not seek the known. His mind does not rest in
the known. It has no prop (or support) anywhere. It abides in pure
awareness freed from the past and without creating the future.
--

Having renounced all vaasanas, even that state of Bliss
which arises from Nirvikalpa Samaadhi is dissolved within.

The one who is not dull, whose Bliss has dropped, who has renounced
knowing (or experiencing) and is at ease, shall cross over to the farther
shore of the ocean of sorrow, (wherein lies) the inexhaustible sea of
excellence.

Raama! Mere existence is said to be the seed (or origin) of this
knowing. In that, there are two forms of existence, declared as the one and
the manifold.

What is declared as the state of a vessel, cloth, that, you and me
on account of the division in the form (or nature) of existence, that is
considered to be of manifold appearance.

Having completely abandoned all distinction, that which is
stainless and is of the nature of Pure Existence is known as the abode of
Existence having one form of extensive nature.

That which is the climax and ultimate limit of the totality of
existence is the seed of this world, for which reason, (the world) is
indeed born from that (Ultimate Existence).

That is the cause of all causes. There is no Cause (or origin)
for it. That is the essence of all essences. There is no substance beyond
that. When that is known, the mind attains lasting (or perfect)
tranquillity.

Shree Rama said:

Sage! These causes (or origins) are the ones mentioned by you.
By the practice of' which of these many is the (supreme) abode reached
quickly?

Of these seeds (or causes) of sorrow, whatever has been
mentioned by me subsequently, by the practice of that (state) (in
preference to the earlier), the (supreme) abode is reached quickly.

Having renounced (all) vaasanas forcefully by manly
effort, if you fasten (or fix) your natural state forthwith to the abode
that is at the limit of the totality of existence, then you will attain
verily at that moment, the perfect abode (of undivided Consciousness or
Pure Being).

Or if you abide in your nature which is identical with (pure)
existence, then you will attain that state (of liberation) only with a
little greater effort.

Raaghava! If you abide in the principle of consciousness (samvit-tattva)
with
meditation accomplished, then you will reach that state (of liberation)
with much greater effort.
--
Note: The three verses above, descnbe the process of freedom from
    the known and identity with Absolute Reality in the decreasing order of
perfection:
1. Complete renunciation of all vaasanas,
transcendence of the totality of existence instantaneously and abidance in
the One Pure Being.
2. Identity with one's inmost nature which is Pure
Existence or Being leading to transcendence of individuality and abidance
in the One undifferentiated Existence or Being
 3. Transcendence of thought
and abidance in the Pure Consciousness which ultimately leads to the loss
of individuality and absorption in the One Pure Existence or Being.
--

Meditation is just not accomplished merely on the 'known' since it is
inconsistent. If you take effort in the renunciation of vaasanas, then, all
your mental anguish and physical illness are severed (or cast off)
instantly.

As long as the mind is not dissolved, so long there is no destruction of
vaasanas. As long as vaasana is not destroyed, so long the mind is not
extinguished.

As long as there is no knowledge of Truth (or Reality) so long there is no
extinction of the mind. As long as there is no extinction of the mind, so
long there is no perception of Truth (or Reality) .

As long as there is no destruction of vaasanas, so long, whence is the
knowledge of the true (or essential) nature (of oneself)? As long as the
true (or essential) nature (of oneself) is not attained, so long, there is
no destruction of vaasanas.

Knowledge of the true (or essential) nature (of oneself), the destruction of
the mind and also the extinction of vaasanas, having become the cause of
each other, are indeed difficult to be accom plished.

Raaghava! Therefore, having thrown far away the desire for enjoyment by
manly (or courageous) effort, out of discrimination, let one have recourse
to these three.

Practised for a long time simultaneously, these become fruitful to a sage.
All the knots (of ignorance or bondage) break, by these three practised for
a long time.

Raama! Therefore, having abandoned this wrong perception and resorting to
Pure Consciousness, be still (or quiescent) devoid of passion.

"What could this world be? What could I be?" Reflect thus quietly and
incessantly from the view (or perception) of the Supreme Spirit, either by
yourself or along with virtuous (or spiritual) people.

Wise men consider the knowledge of the Self arising from investigation (or
reflection) as a limb (or constituent part) of Sacred Knowledge (derived
from meditation of the Self or Supreme Spirit). By the mere arrival of this
Knowledge (or Self-realisation), the mind clears up (or is satisfied).

The senses swallow quickly one who is not the knower of Truth (or Reality),
who is not tranquil, who has not perceived the Self and who is not steady
(or determined), just as deer (eat up) a sprout (or a blade of grass).

Attachment is the cause of objects (or affairs), Attachment is the cause of
worldly existence. Attachment is the cause of hopes (or desires). Attachment
is the cause of calamities.

That vaasana here, which is impure, is declared as attachment. The vaasana
of those liberated while living in the body is pure, freed from exultation
and dejection and causing no re-birth.

The vaasana of those whose condition is that of one not liberated while
living and who are miserable and ignorant, is indicated by the word
'attachment', it is productive of birth (or worldly existence).

Raama! When your Self (or inmost being) is perceived as equal (or the same)
in prosperity or in adversity, when you do not attain weariness by sorrows,
when you do not exult in pleasures and conform to (the situation) as
obtained, then you are unattached.