Day 264- The Story of Iksvaku and the Seven Stages of Yoga: Vasistha’s Teachings on Enlightenment
Day 264 - The Story of Iksvaku and the Seven Stages of Yoga
1. The Story of Iksvaku
Vasistha, the sage, begins by recounting the story of Iksvaku, an ancient king, who, like Rama, sought liberation from the cycle of samsara (birth, death, and rebirth). Iksvaku, unsure of how to free himself from suffering, approached his father Manu, the son of Brahma, for guidance.
Manu explained that the world does not truly exist as it appears. It is merely a reflection of pure consciousness. There is neither bondage nor liberation; only the one, infinite consciousness exists. What appears as the universe is but a projection or illusion, like waves in the ocean or rays of the sun. The individual soul (jiva) is created when consciousness begins to form concepts, which give rise to the world appearance and suffering. Only by realizing the self and abandoning the illusion of the material world can one attain liberation.
Through these teachings, Iksvaku attained enlightenment, shedding his worldly attachments and seeing all as the reflection of the self.
2. The Characteristics of the Enlightened One
After narrating the story, Vasistha explains to Rama that the essence of enlightenment is equanimity—freedom from lust, anger, grief, greed, and delusion. Enlightened individuals do not experience the mental confusion or restlessness of the unenlightened, as their cravings have been extinguished. They possess inner purity and do not cling to any desires.
Vasistha points out that samsara arises from ignorance and misunderstanding. In contrast, the enlightened one sees through the illusion of individuality and the world, experiencing neither attraction nor repulsion. As a result, they are no longer bound by the dualities of pleasure and pain, good and evil.
3. Understanding the Mind and its Destruction
Vasistha emphasizes the role of the mind in maintaining the illusion of samsara. The mind is the root cause of bondage, as it creates dualities and notions that entangle individuals in worldly existence. Through yoga and self-enquiry, the mind can be subdued and purified.
He advises Rama to subdue the mind with the mind, comparing it to how dirt is washed with dirt or a thorn is removed by another thorn. By recognizing that the mind is responsible for all notions of division, a yogi can purify it, thus moving closer to liberation.
Vasistha describes three forms of the jiva:
- The dense body (physical form),
- The subtle body (mind and mental notions),
- The supreme form (pure consciousness).
One must abandon the first two forms and reside in the third, the cosmic being, which is the ultimate reality.
4. The Turiya State: The Fourth State of Consciousness
Rama, curious about the state of turiya (the fourth state), asks Vasistha to describe it. Vasistha explains that turiya is the state of perfect equilibrium, beyond the waking, dreaming, and deep sleep states. In this state, the individual is free from the ego-sense, thoughts, and worldly dualities. Turiya is the unbroken witness consciousness, characterized by complete awareness and stillness.
Vasistha uses a parable to illustrate the turiya state: A sage, while in deep meditation, encounters a hunter asking if a deer passed by. The sage responds that he is in a state of peace, devoid of ego, and does not recognize the waking, dreaming, or sleeping states. For the sage in the turiya state, there is no object to be seen, only pure consciousness.
5. The Seven Stages of Yoga
Rama then asks about the seven stages of yoga, and Vasistha explains these stages in detail:
World-accepting (Pravrtta): The individual believes that worldly life and samsara are worthwhile and engages in daily duties. Over time, through many lives, wisdom arises, and the individual begins to question the purpose of life.
World-negating (Nivrtta): The individual becomes disillusioned with worldly activities and turns towards spiritual inquiry. This dispassion leads to a deeper quest for liberation, and the first stage of yoga is attained. The seeker develops virtues such as self-discipline, truthfulness, and a desire to serve the wise.
Vicara (Enquiry): In this stage, the seeker intensifies their inquiry, seeking the company of holy ones and learning the secrets of yoga. They abandon vanity, jealousy, and delusion, gaining insight into their true nature.
Asamsanga (Non-Attachment): The seeker practices non-attachment and quiets the mind. They begin to perceive the truth and practice freedom from worldly dependencies and distractions. There are two types of non-attachment:
- Ordinary non-attachment: The individual realizes that all events are due to past karma and not personal effort. Pain and pleasure are accepted as inevitable, and there is no desire for control.
- Superior non-attachment: The seeker realizes that they are not the doer of actions, and all events happen due to divine will. They abandon all notions of personal identity and dependency.
Fourth Stage: The seeker sees unity in all and perceives the world as a dream. There is no division in their consciousness, and they begin to experience peace and contentment.
Turiya (Fifth Stage): The practitioner experiences the undivided reality and rests in themselves, unperturbed by external circumstances. This is akin to deep sleep, though the individual is fully conscious and engaged in their daily duties.
Disembodied Liberation (Sixth and Seventh Stages): At this stage, the yogi is described as "liberated while living." Their actions are spontaneous, free of ego, and they remain untouched by the material world. They reach the seventh state, which is indescribable and beyond duality.
Vasistha warns that desire is the "elephant" that must be slain to progress through these stages. Desire is responsible for the restlessness of the mind, leading to attachment and suffering. Once desire is conquered, liberation naturally follows.
6. Final Realization: The Void and the Infinite
Vasistha concludes by encouraging Rama to let go of all mental constructs and embrace the state of non-thinking (thought-free awareness). This state, he says, is infinitely superior to worldly achievements, such as wealth or power. When one abandons thoughts of "I" and "mine," they transcend sorrow and attain the infinite consciousness, which is the true state of liberation.
Vasistha urges Rama to remain still, with a mind free from division, and to act naturally and spontaneously without attachment to the results of actions. This state, known as yoga, is the highest state of being, beyond both samsara and nirvana.
7. Rama's Awakening
After hearing these profound teachings, Rama becomes deeply absorbed in the ocean of bliss. His questions cease, and he rests in the realization of the highest state of self-knowledge.
Conclusion: The Essence of Liberation
In the end, Vasistha teaches that liberation is nothing more than the dissolution of the ego-sense and the realization that all of creation is merely the projection of pure consciousness. By cultivating equanimity, non-attachment, and inner stillness, one can transcend the illusions of the material world and rest in the infinite peace of self-realization.
Rama, having absorbed these teachings, is now prepared to live as a liberated being, free from the cycle of birth and death.
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