YOGA

VAASISHTA

A PHILOSOPHICAL TREATISE

COMPOSED BY

VAALMIKI MAHARSHI

q~ 9*


*
ESSENCE OF YOGAVAASISHTA
Compiled by
1
Tejasvini


91

~9

*
91

FIRST HALF OF SECTION SIX

FINAL EMANCIPATION

PART ELEVEN


[KACHAS RENUNCIATION]


CHAPTER ONE


*
Vasishta spoke

H
1

Raaghava! Understand the truth in the same way
as Kacha, the son of Brhaspati attained enlightenment,
following the same method (of SarvaTyaaga) adopted by ShikhiDhvaja.


Rama spoke

Bhagavan! Tell me briefly as to how Lord Brhaspatis son Kacha attained enlightenment.



CHAPTER TWO


*
Vasishta spoke

Prince! Listen to this story of how Kacha, son of Brhaspati the preceptor of Gods attained
supreme enlightenment similar to how ShikhiDhvaja had done.
Kacha who had just crossed the childhood state of life wanted to cross over the ocean of
Samsaara. He approached his father who had the direct experience of the statements of
the scriptures. ( 7)



Kacha spoke

7 7

17 +

Bhagavan! You know all the scriptures!
Explain, how a creature bound to the string of Jeeva-hood
gets out of this cage of worldly existence?

1

Brhaspati spoke

1c+
q q c

Son! One flies away
from this abode of the crocodile of danger,
namely the ocean of Samsaara,
without any apprehension,
through SarvaTyaaga(Renunciation of everything).



*
Vasishta spoke

Hearing the supremely sacred words of his father, Kacha renounced everything and went
to the forest. Brhaspati did not feel any apprehension because of his going away.

7

The great ones are highly stable in their minds in union and separation.


Eight years passed.
Kacha met his father some time in the forest.
He worshipped his father and saluted him. His father embraced him with affection.
Kacha asked in his attractive voice-

Kacha spoke

q * c

7 +7

This is the eighth year after I did SarvaTyaaga.
Still I have not attained the blameless restful state of Brahman.

*
Vasishta spoke

117
cc4c

4 q

As Kacha was wording his plight in pitiable words,
Brhaspati said-Renounce everything and vanished off into heaven.

17 q~qc
7qH q+

After his father left,
Kacha discarded even the bark garments that covered his body.
He was now equal to the autumn sky
which was bereft of Moon, cloud, Sun and stars.

Three years passed.

He escaped the showers of rain by taking shelter in the caves in some part of the forest.
With an oscillating mind which found no rest, he again came across his father.
He worshipped his father with respect.
Brhaspati embraced his son with affection.
Kacha again asked him with a choking voice-


Kacha spoke

c4 7 q

1 7 1 +

Father! Everything has been renounced,
including the tattered garment and the bamboo stick.
Even then I have not attained rest in the Self-state!
What shall I do?

1

Brhaspati spoke

c 9

1cc4c

cc

c

Son!
Mind is said to be everything.
Renounce it and you will attain your goal.
Renunciation of the Mind is Renunciation of everything;
so say the all-knowers.

*
Vasishta spoke

So saying, Brhaspati, the wise one flew off into the sky.

Kacha sincerely searched for the Chitta (mental faculty), in order to renounce it.
After a lot of thinking also, he could not find the Chitta.
He meditated on his father and thought-

7

c
c 4 1 c+

The group of objects, or the body etc are not said to be the Chitta!
Why should I renounce these blameless ones,
without knowing what the Chitta is or where it is!

c

7c cc+

1* 7

I will approach my father, and find out who this great enemy Chitta is!
After knowing that, I will renounce it and remain without the fever of ignorance.

After pondering like this, Kacha flew to the Heaven.
He approached Brhaspati; worshipped him and saluted him with affection.
He questioned him in privacy.


Kacha spoke

c 7
1F

c1 cc+

Bhagavan!
Tell me what this Chitta is!
Explain to me the nature of Chitta, so that I can renounce it completely.

1

Brhaspati spoke

c c

7| 71c

Those who know the nature of Chitta know the Chitta to be ones own ego.
The I idea within the mind of a being is known as Chitta.



Kacha spoke

1 791

71

q

Hey Wise one!
You are saluted by thirty three crores of Gods.
You are preceptor of the group of Gods!
How is it so? Explain!

7 1 *1c

c4

4

Hey Best of Yogis!
I believe such a renunciation is very difficult.
It cannot be accomplished.
How can one renounce it?

1

Brhaspati spoke

*

1c

4

The renunciation of this ego
is easier than even the crushing of a tender flower;
is easier than the winking of the eyes.
There is no difficulty in the least.




7@ 1

7

Son! I will tell you how it is done!
That which is a product of ignorance perishes by knowledge.




1

1c

H
7 +7 c1

The ego does not exist at all in actuality!
It is a false delusion.
Though it is not there, it is seen like a ghost imagined by a foolish child.

77 qc

This false-ego sense is
like the false appearance of
the serpent in a rope and the water in the desert.

qc 7 4
1c

c 7

Though not real, Two-ness is seen in the moon through delusion.
Similarly, the ego also appears (in the mind).
It is neither real nor unreal.

(Of course the two moons appear for the infected eyes. But there are no two moons. It is real for the
infected eye; but not real as it does not exist.)

q7 77
q q

Only that which is without beginning or end,
which is taintless pure consciousness,
which is purer than space exists as the awareness of all.

9 7


c+

That alone shines as the single essence in all the beings,
revealing everything, at all times, at all places,
like the water in the jumping waves of water.


+

4c

As it is so,
where can rise the idea of I ness; from where and how?
How can dry heap of sand rise from ocean?
How can water rise from the fire?

(From where does this ego rise up in the middle of the perceiver/ perceived phenomena?
On the one-side is a perceiving mechanism operated by subtle tendencies; on the other side is just the
projected world-picture!
Wherefrom this ego rises, in between these two?)

9c c

Son! Discard this belief in the idea that I am so and so,
which is worthless, of limited shape and restricted by space and time.

4q7 1 c
7

You are the taintless consciousness,
undivided by directions and time, pure, always rising, all pervading,
shining as all objects, yet the single essence of all.

41
c 1
c c17



You are like the essence within the tree for the world
which spreads out in all the directions and yields fruits, flowers and leaves.
You always are of the nature of purest consciousness and endless.
You are the undivided second-less principle of existence!
Then, why this ascertained idea of the limited ego has risen for you?





CHAPTER THREE


*
Vasishta spoke

9 c


74

In this manner, the son of the preceptor of Gods became a JeevanMukta later,
after getting the excellent instruction
about the Supreme Yoga (of understanding ones true nature of Chit.)

+1707 97
1 *

Rama!
Remain changeless as Kacha was.
Be without mine-ness.
Be without ego.
Be with the knot cut asunder.
Be with the quietened intellect.

+q@ c
q

1 c0

Understand the ego to be an unreal entity.
Do not take shelter in it; do not renounce also.
How can you discard or grasp the non-existing hares horn?

+c 4 7
H

When there is no possibility of the ego at all,
how can you have deaths and births?
How can you harvest fruits from a seed sown in the sky-field?

+ 7~ c
q +

7 c

You are without parts. You are without conceptions.
You are the all-pervading essence of all objects.
You are subtler than the subtlest atom.
You are of the nature of consciousness only.
You are without the mind.

+1q +q
+

Like the waves of the ocean, like the bracelet etc of the gold,
the idea of the ego appears as the shine of that (chit) only, as another.

c 1
[F q

Because of non-enlightenment,
the entire world exists as a delusory appearance.
Through enlightenment, everything appears as the shine of Brahman,
Hey Anagha!









PART ELEVEN OF
SECTION SIX - NIRVAANA PRAKARANAM
COMPLETE



About the Author:

Maa Tejasvini

The author spent many years doing research on ancient Sanskrit texts in the Himalayan
region. She was exposed to many unique spiritual experiences which are beyond human
comprehension.
Her mission in life was to translate all renowned spiritual texts and literature of Sanskrit
and bring them to the light of the public.