Is vairAgya/................ Chintamani in yoga vasishta

[Guest guest]

Dear all :

 

May i please recall these words from Bhagwan Ramana maharishi on

this subject ?

 

" The example of Chintamani [?] is found in Yoga Vasishta. Chintamani

[?] signifies the Real nature of the Self. The story is as follows:-

A man was making tapasya for gaining Chintamani [?]. A gem

mysteriously fell into his hands. He thought that it could not be

Chintamani [?] because his efforts had been too short and too little

to gain the gem. He discarded it and continued the tapas. Later a

sadhu [?] placed before him a brilliant pebble with facets cut. The

man was taken in by its appearance but found that it could not

fulfil his desires as he originally supposed. Similarly, the Self,

being inherent, should not be sought for elsewhere. Again, an

elephant used to be often teased by its keeper. He once had an

accident and fell down. The elephant could have killed him on the

spot but did not do so. Later, however, the keeper dug a big pit in

the forest and killed the elephant. Chudala illustrated

Sikhidhvaja's error by this story. He had vairagya [?] even while

ruling his kingdom and could have realised the Self if only he had

pushed his vairagya [?] to the point of killing the ego. He did not

do it, but came to the forest, had a timetable of tapas and yet did

not improve even after 18 years of tapas. He had made himself a

victim of his own creation. Chudala advised him to give up the ego

and realise the Self which he did and was liberated. It is clear

from Chudala's story that vairagya [?] accompanied by ego is of no

value, whereas all possessions in the absence of ego do not matter. "

 

( Talk 404)

 

Folks ! Remember , Bhatruhari wrote Vairagya Shatakam after Sringara

Shatakam and not the other way around!

 

May i now recall verse 59 of chapter 2 from Srimad Bhagavad Gita

 

Visaya vinivartante

 

niraharasya dehinah |

 

rasa-varjam raso'py asya

 

param drstva nivartate ||

 

 

Poojya Gurudev translates this verse thus

 

The objects of the senses turn away from the abstinent man leaving

the longing (behind) ; but his longing also leaves him on seeing the

Supreme.

 

THE FIRST STEP IS TO TRANSCEND THE 'EGO'- you don't need to go to an

ashram to do that ! For a bhakta , this comes naturally and to a

vedanti this comes through by using the sword of discrimination

between what is 'real' and 'unreal'

 

Here are some useful links on this wonderful subject

 

Vairagyam1 <http://www.advaitin.net/Subramaniam/Vairagyam1.pdf>

 

Vairagyam 2 <http://www.advaitin.net/Subramaniam/Vairagyam2.pdf>

 

Vairagyam 3 <http://www.advaitin.net/Subramaniam/Vairagyam3.pdf>

 

Vairagyam 4 <http://www.advaitin.net/Subramaniam/Vairagyam4.pdf>

 

Vairagyam 5 <http://www.advaitin.net/Subramaniam/Vairagyam5.pdf>

 

Vairagyam6 <http://www.advaitin.net/Subramaniam/Vairagyam6.pdf>

 

Vairagyam 7 <http://www.advaitin.net/Subramaniam/Vairagyam7.pdf>

 

Vairagyam 8 <http://www.advaitin.net/Subramaniam/Vairagyam8.pdf>

 

Vairagyam 9 <http://www.advaitin.net/Subramaniam/Vairagyam9.pdf>

 

Vairagyam 10 <http://www.advaitin.net/Subramaniam/Vairagyam10.pdf>

 

Enjoy ! !

[Guest guest]

May i add some more comments to my previous post ?

 

Really speaking , what belongs to you ? nothing , whatever ! your

children are your children only in this janma ' your possessions are

not really your possesions - as Ishavasya Upanishad says everything

in this world belongs to the Lord! so, where is the question of

giving up anything?

 

So , what is real 'vairagya'- the attachment to the notion of 'i'

and 'mine' - Yes - Ignorance - tHAT IS WHAT WE NEED TO GIVE UP - BIG

TIME! Ignorance is what we possess and that is what we need to give

up!

 

i kind of liked what Hupa-ji had to say on this subject ! Yes ! give

up everything in relation to the notion of *I* in relation to one's

body and 'Mine' in relation to Objects of the World ! Makes sense ,

right!

 

So, true Renunciation is not running away from the house and going

to the forest and wearing a 'loin' cloth ! this is called 'markata

sanyasa'( MONKEY SANYASA) - although outwardly one

has 'renounceD' , inwardly , the mind is still 'restless' hankering

after sensual pleasures!For example , i may give up my family and

everything and go to spend the rest of my life in Ramanashram IN

THIRUVANNAMALAI, TAMILNADU , INDIA but if i still miss my 'cell'

phone ( my way of communicating with my kids in U.S.A) and my

internet connection ( my way of communicating with the advaitins ),

am i being really a 'renunciate' ?

 

so all this bondage and liberation is of the Mind only !

 

 

Ashtavakra gita says

 

" You are the one witness of everything and are always completely

free. The cause of your bondage is that you see the witness as

something other than this. 1.7

 

 

" If one thinks of oneself as free, one is free, and if one thinks of

oneself as bound, one is bound. Here this saying is true, " Thinking

makes it so. " 1.11

 

You are always 'Free 'it is fear which makes you 'Bound'

 

love and regards

[Guest guest]

advaitin , " dhyanasaraswati "

<dhyanasaraswati wrote:

> Ashtavakra gita says

> " If one thinks of oneself as free, one is free, and if one thinks of

> oneself as bound, one is bound. Here this saying is true, " Thinking

> makes it so. " 1.11

 

If one thinks of anything, there is already separation. Separation

between thinker and what is thought of.

 

And thinking of freedom brings up its opposite---bondage. In the same

way the bondage thought brings up its opposite---freedom. This is

dualistic.

 

Just as Siddharameshwar Maharaj said, " Truth is beyond knowledge and

ignorance " , so is freedom beyond the thoughts of freedom and bondage.

 

Richard