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Chapter – 2 – Sri Yogavashista Saram – 11 – 26 Sage Vashishta speaks “ Oh! Rama, the accumulated attributes/Vasana, Rajasik, Thamasik, and Sathvik nature from the several births cause the mind and intellect to get attached to material matters/Prapancha/Anathmavasthu. The mind and intellect freed from those attributes achieve liberation from the grief and miseries of worldly existence, the attachment to the destructible nature of material matters, wealth, richness, fame, money, people, etc. causes grief and pain of separation. The mind and intellect free from attributes of Triguna get relieved from interest in worldly matters and bondage. Athmajjanis, Mahatmas, and noble souls undertake extreme austerities, vows, celibacy, Shamadhamadhi, Thaththva Vichara, Swadhyaya etc. and achieves the purity of mind free from the Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, eventually fix the mind and intellect contemplating upon the all-pervasive supreme Bhramam which is free from afflictions, absolute bliss, pure, unblemished, neither birth nor death, ultimately achieves union with Paramanandha Adhvatheeya Paramathma Parambhramam. Oh! Rama, the endless desires are like evil spirits, which causes extreme miseries and agony in the Jeeva, the heavy dark clouds pollute the moon, the sparkling white painted on the wall get dirty by the splash of ink. The endless desires of the Jeeva blemish the mind and intellect. Oh! Rama, the illusion caused infinite Nama Roopa Dhrishya in the three worlds are equivalent to Trina/grass, the Athmajjani burns the grass like interest in material matters in the Gnanagni/furnace of knowledge. The Athmajjana, knowledge of self’, the destructible Prakrithi and the indestructible Purusha resides as a soul would remove the misconception of the Jeeva, thus the mind and intellect get freed from those illusions caused interest in worldly matters and bondage, as a result, the mind and intellect remain Shoonya, which is freed from the illusion caused by the infinite Nama Roopa Dhrishya of the Universe. The mind and intellect/Chiththa in the awaken state/Jagrathavastha is fierce, the Chiththa remain serene in the Swapnavastha/dream, and Chiththa became dull in the Sushupthi/deep sleep, in this way the Chiththa becomes lifeless/inactive. The dissolution of the mind and intellect in the Athman/soul is the superior state of Thuriyavastha/fourth state, a transcendental state where the Athman achieves union with the supreme Bhramam resides as a soul in the Jeeva. Hence, the Chiththa is the cause for the Bandha, the illusion caused Chiththa to get attached to people, material matters, richness, wealth, money, fame, etc., and compel the Jeeva to undergo miseries and sorrows of worldly existence. The body moves at the command of the mind and intellect/Chiththa, like the breeze causes the trees to move back and forth. The Yogis undertake extreme penance and Tapasya, observe strict austerities, disciplines, get rid of the body and I consciousness, get rid of all the impurities, undertake austerities in the most dreadful and unimaginable condition, harsh climates, and achieve perfect control over the mind and intellect. The ignorant Jeeva acts according to his/her will, speaks highly about the Chiththshudhdhi, and meditation, without putting into practice of the above is considered as shameless. The control of mind and intellect is the source of Sarvarththa Siddhi, without making effort to achieve control over the mind, hardly possible to achieve anything. Therefore, the Yogis and Mahathma abandons the interest in worldly matters and bondage, take shelter in solitude, pondering over the Paramarththa Thaththva/ indestructible Purusha and destructible Prakrithi, undertakes austerities, Shamadhamadhi, observe celibacy, immerses in Swadhyaya, and Thaththva Vichara contemplates upon the all-pervasive supreme Bhramam resides as soul, achieves union with it. The Yogi win over the mind and intellect thereby achieves Mokshalakshmi, which is incomparable, get rid of miseries and sorrows of worldly existence. The ignorant get attached to the material matters, possession, wealth, money fame, richness, and people, even if they achieve the comforts and luxuries of the three worlds, all that would remain equal to Trina. Oh! Rama, I shall describe the simple methods to get control over the mind and intellect 1) Sadhu Sangama/the association with the Mahathma, noble souls, who relentlessly engage in the Athmavichara and Swadhyaya. 2) Vasana Thyaga/abandon the interest in worldly matters and bondage, abandon the body and I consciousness, interest in material matters, such as possession, money, richness, wealth, fame, money and attachment to wife, children, relatives and companion 3) Athmavidhya Vicharana/contemplate and meditate upon the all-pervasive supreme Bhramam resides as a soul in the Jeeva/Oneness in all, and 4) Pranaspandha Nirodhana/practice of Pranayama. The Yogis strive hard to achieve perfect control over their mind following the above-said practices and attains Amrithaththva/immortality, get rid of the fear of death. Oh! Rama, the knowledge of all-pervasive Bhramam resides as a soul in the Jeeva/Aham Bhramasmi would remove the misconception/Dhvandhabhava/duality, and the absence of this knowledge would fasten the Jeeva with the worldly matters and bondage. The Athman is Paramathma, the Universe and its living and non-living things are the essence of Bhramam, the all-pervasive Bhramam/knowledge of Oneness-in-all would remove the trepidations false notion in the Jeeva, all that remains is Ekam, Nithya, Shantham, Anamaya Parambhramam Paramathma. The Athmajjani achieve the superior state which is beyond comparison, immortal/lack of fear of death, get freed from the Dhvandhabhava, attain the serenity of mind, resembles Gnanaswaroopa Paramathma Parambhramam, and immerses in Paramanandha/supreme bliss.” Rama ! Vasanaya Badhdham Muktham Nirvasanam Mana: | Thasmath Nirvasani Bhavamaharashu Vivekatha: || Yadhabhralekha Shashinam Sudhalepam Mashiyadha | Dhooshayathyevamevanthar Naramasha Pishachika || Antharmukhathaya Sarvam Chidh Vahnauthrijagath Thrinam | Joohvathonthar Nivarththetha Rama! Chiththadhi Vibhrama: || Yadhana Bhavyathe Kinchith Dheyopadheya Roopavith | Stheeyathe Sakalam Thyakthva Thadhachiththam Na Jayathe || Ghoram Jagranmayam Chiththam Shantham Swapnamayam Sthitham| Moodam Sushupthabhavastham Thribhir Heenam Mritham Bhaveth || Vilapya Pankamkathaka Rajoshu Vilayam Nayeth | Yathathma Nithadha Vidhdhi Vilapya Vilayam Mana: || Chiththam Janeehi Samsaram Bandhashchiththa Mudhahritham| Padhapa: Pavaneneva Dhehashchiththena Chalyathe || Hastham Hasthena Sampeedya Dhanthair Dhanthamshcha Peedayan| Anganyamgai: Samakramya Jayedhadhauswakam Mana: || Chiththmekam Na Shaknothi Jethu Swathanthryavarththiya: | Dhyanavarththam Vandhanmrigdhdha: Sakim Lokena Lajjathe || Yekameva Manodhevo Jeya: Sarvarththasidhdhidha: | Anena Viphalaklesho Sarvesham Thajjayamvina || Anudhvega: Shriyomoola Manudhvegath Pramuchyathe | Janthor Manojayadhanya Sthrailokhya Vijayasthrinam || Sath Sango Vasana Thyago Adhyathmavidhya Vicharanam | Prana Spardhdha Nirodhaishchathyupayash Chetha Sojaye || Poornne Manasi Sampoornnam Jagath Sarvam Sudhadhravai: | Upanath Goodapadhasya Nanu Charmmavrithevabhu: || Na Aham Bhramethi Sankalpath Sudhridam Badhyathemana: | Sarvam Bhramethi Sankalpath Sudhridam Muchyathemana: || Chiththai Thyakthlayam Yathi Dhwaithamekam Cha Sarvatha: | Shishyathe Thu Parambhrama Shantham Nithyamanamayam || Chinmathrathvam Prayathasya Theernna Mrithyo: Su Chethasa: | Yo Bhaveth Paramanandha: Kena Savupameeyathe || ||Ithi Yogavashishta Sare ‘Manolayam’ Nama Chathurththa Prakaranam Samaptham ||
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