Day 272 - Vasistha's Wisdom on Consciousness, Egosense, and Liberation

Day 272 - Vasistha's Wisdom on Consciousness, Egosense, and Liberation

The Illusory Nature of the 'I' and the World

Vasistha continues to explain that the notions of 'I' and 'the world' arise from movements within the infinite consciousness. These concepts are not inherently harmful if one recognizes their oneness with consciousness. However, when these notions are perceived as separate and real, it leads to ignorance and suffering. The movement itself, which gives rise to the egosense, is an illusion—no more real than the dance of a barren woman’s son, an impossible event. In the light of right understanding, these movements dissolve, and the egosense ceases to exist.

To transcend the egosense and achieve samadhi (superconscious state), one must engage in constant self-enquiry, questioning, "Who am I?" and "How has this world arisen?" This enquiry leads to the realization that the 'I' does not exist independently, and such realization is the key to liberation.

Attaining Liberation through Self-Enquiry

Vasistha advises that liberation arises when one consistently engages in self-enquiry and spends time in the company of enlightened beings. The egosense and the world only exist as notions within consciousness. When these notions are abandoned, ignorance is dispelled, and one experiences liberation. Vasistha urges Rama to approach the knowers of truth in privacy, as public discussion may lead to confusion and cloud one's understanding.

Once the pursuit of pleasure and worldly concerns are abandoned, the expansion of the world within one's consciousness ceases. Liberation occurs when one no longer associates words with meanings in their mind, especially those that reinforce the egosense.

The Two Forms of Disease: Worldly and Spiritual

Vasistha explains that all beings are afflicted by two types of disease: one connected to this world and the other to the life beyond. People often try to remedy worldly diseases with various efforts, but they rarely focus on the more profound spiritual affliction: ignorance. Vasistha stresses that if one does not address ignorance while alive, there is no remedy for it after death. Therefore, the pursuit of self-knowledge is essential, as it is the only way to transcend the limitations of this world and the next.

He adds that desire is the root cause of suffering, and the key to freedom lies in eliminating desires. The life of a knower of truth flows smoothly and in harmony, whereas the ignorant person's life is filled with turbulence.

The Nature of Creation and Consciousness

Vasistha highlights the non-difference between the universe and the infinite consciousness. The universe arises like bubbles on the surface of an ocean, but they are ultimately non-different from the ocean itself. He emphasizes that Brahman (the ultimate reality) is beyond all description and does not even have a 'nature' that can be conceived. Creation, world, and consciousness are merely words with no substance. When these notions are abandoned, both the 'world' and the 'I' disappear, leaving only pure consciousness.

He continues by explaining that while people may experience joy and sorrow, these experiences are a result of desire. If one eliminates desire, the cycle of pleasant and unpleasant experiences ceases, and the supreme self remains in a state of unchanging peace.

Unity of Consciousness and Liberation from Duality

Vasistha asserts that all distinctions, such as sentient and insentient beings, are false constructs. Everything arises in Brahman, the ultimate reality. The notion of 'I' arises accidentally, and when one realizes the non-reality of this 'I', the divisions between the seer and the seen, the subject and the object, disappear. This realization leads to nirvana, or liberation.

He advises Rama to remain established in the unconditioned self, no matter the external activity. By doing so, the ignorance of duality and separation is overcome. When ignorance is dispelled, there is no longer any division in consciousness, and one realizes that everything is Brahman—the self, the world, and all experiences are merely appearances within this infinite consciousness.

Conclusion: Resting in the Infinite Consciousness

Vasistha concludes by describing how the infinite consciousness is everywhere, encompassing all things and activities. The appearance of the world, though seemingly real, is just a reflection of this consciousness, like the reflection of an object in a mirror. The substances that arise in the world come from and return to this consciousness, which remains unchanged and unaffected by the cycles of creation and destruction.

The world exists as a painting on the canvas of consciousness, with the same consciousness being the paint. Though many worlds may appear to arise, consciousness remains at peace, unaffected by its reflections. Ultimately, this infinite consciousness is the non-volitional cause of both the appearance of the world and its dissolution.

Vasistha encourages Rama to stay rooted in this realization, understanding that the unconditioned self alone is real.