Day 275 - Vasistha's Teachings on Equanimity, Meditation, and Liberation

Day 275 - Vasistha's Teachings on Equanimity, Meditation, and Liberation

The Tree of Equanimity (Samadhana)

Vasistha begins by describing the tree of samadhana (equanimity) that grows in the heart of the wise. The seed of this tree is the turning away from the world, which can arise naturally or through the experience of sorrow. The mind is like a field, ploughed by right action and watered by right feeling. On this field, the seed of samadhi (meditation) falls, leading to spiritual growth. This seed must be constantly nourished and protected, especially from the "birds" of desire, attachment, pride, and greed, using contentment as a shield.

The seed of meditation grows into a tree of wisdom with branches of knowledge, clarity, courage, truthfulness, and peace. The tree offers the cool shade of self-control and tranquility, providing refuge to the mind, which is likened to a deer that wanders through the wilderness of concepts, notions, and cravings.

The Mind as a Deer

Vasistha compares the mind to a deer pursued by countless enemies—cravings, desires, attachments, and illusions. This deer is constantly running through the forest of samsara (the cycle of birth and death), searching for satisfaction but finding none. It becomes entangled in the net of wealth and struggles to free itself, all while being burdened by worldly attachments and desires.

Eventually, the mind-deer seeks shelter under the tree of meditation, finding peace and rest in the shade. This leads to a gradual transformation, where the deer abandons worldly pursuits and begins to ascend the tree of meditation. In this state, the mind sheds its previous habits, and as it ascends higher in meditation, it begins to experience the fruits of self-realization.

The Fruits of Meditation

As the mind-deer climbs the tree of meditation, it abandons all attachments and aversions, laughing at its previous foolishness. It becomes detached from the world, seeing worldly experiences as fleeting and illusory. The mind becomes established in samadhi (deep meditation) and experiences peace. It transcends the dualities of life, laughing at former concerns and desires.

At this stage, the mind reaches moksha (liberation) as it completely surrenders its worldly attachments. The intellect is abandoned, and the mind merges into the unconditioned consciousness.

Attaining the Supreme

Vasistha explains that attaining the highest state of samadhi involves abandoning the notions of the existence of objects and resting in one's pure self. In this state, all divisions between mind and consciousness dissolve, and one remains in the indivisible Brahman, which is beginningless and endless. The enlightened person no longer sees a distinction between subject and object, and the mind becomes naturally disinterested in worldly objects.

The ignorant cannot meditate, as their mind is still bound by the world and its illusions. However, for the enlightened, meditation becomes effortless, and they rest in the self without effort. Ignorance is characterized by movement towards external objects, while wisdom is characterized by resting in the self.

Adamantine Meditation (Vajra-Samadhi)

The fruit of meditation is self-knowledge, and the mind becomes firm and unshakable, like a thunderbolt (vajra). In this state, mental restlessness vanishes, and pure consciousness remains without disturbance or division. The yogi experiences effortless peace, free from desires, and naturally enters into vajra-samadhi, a state of adamantine meditation.

In this state, the yogi is unaffected by the pleasures of the world, and the senses are fully controlled. The mind is no longer attracted to external objects, and the yogi rests in the supreme bliss of liberation. When the craving for pleasure is completely gone, perfect knowledge and unconditioned consciousness arise effortlessly.

The Path to Liberation

Vasistha emphasizes that liberation arises from the cessation of desire and the cultivation of self-knowledge. When craving ceases, the mind becomes naturally established in nirvikalpa samadhi (the highest state of meditation without mental activity). The enlightened person no longer experiences the dualities of life, and there is no distinction between pleasure and pain, truth and falsehood, or self and other.

Vasistha advises study of scriptures, meditation, and company of holy ones as essential practices on the path to liberation. Ignorance cannot be dispelled by half-knowledge, just as cold cannot be relieved by sitting near a painting of fire. The wise see the world as consciousness, while the ignorant perceive it as solid reality.

Ultimately, turiya or samadhi is the natural state that transcends the waking, dreaming, and deep sleep states. In this state, the mind ceases to exist, and one is established in unconditioned consciousness, free from the illusions of the world. Desirelessness is the hallmark of this state, and the yogi rests in vajra-samadhi, effortlessly immersed in the supreme truth.

Conclusion: Rest in Nirvana

Vasistha concludes by encouraging Rama to rest in the state of nirvana at all times. When the mind is free from desires and established in perfect knowledge, there is no need for further practice or meditation. The yogi who rests in self-knowledge is truly free from the world, experiencing only the bliss of the supreme self.