YOGA-VASISTHA, THE STORY OF KARKATI

Yoga-Vasistha, an ascribed work to Sage Valmiki, is based on discourses by Sage Vasistha to Sri Rāma, the main character of the Rāmāyana, on Utpatti (creation), Sthiti (preservation), Vairāgya (renunciation), Mumukshutva (aspiration for liberation), Nirvāna (salvation), and Upasama (dissolution). The book, according to Swami Sivananda, embodies in itself the science of ontology, the knowledge of the Self, the principles of psychology, the science of emotions, the tenets of ethics and practical morality, discourses on theology, etc.  Sage Vasistha in his teaching discourses to Sri Rāma highlights that the universe is nothing but a diversity of Māyā (illusion), being in its true state but Caitanya (consciousness) per se, which fact can be perceived through Divine Vision.

Jīva (a living sentient or soul), also known as the Self, creates distinct notions of "I," "we," and so on through its varied experiences with various objects, just like small pieces of wood eventually grow from a small fire to a large blaze. Its Sankalpa (operation of thought, or will, or resolve) gives birth to Ahaṃkāra (ego), and it is via this Ahaṃkāra that the wise have bestowed upon this all-encompassing Jīva several titles, including Chitta (awareness of inward consciousness), Mānas (intellect), Prakṛti (primal creative or natural force), Māyā (illusion) and others. Thus, Brahmān (Cosmic Self) is the source of this manas, which grows through Sankalpas and Vikalpas (illusion, fantasy, or unresolve). Their modes are all the universes that are visible exclusively through mānas. The ocean of Jñāna alone is radiant with its innumerable great waves of Vṛtti-Jñāna (or mental transformations). With mānas alone, the universe seems real. This is merely a long-term dream that takes place in this world.The idea of the actuality of the cosmos emerges in the lack of the understanding that everything is Brahmān, much like the idea of a thief in a log of wood on a dark night originates from a lack of accurate knowledge. When one forgets all about them, there is no distinction between Jīva and the imperishable Brahmān, just as there is no distinction between Jīva and Chitta. In the same way, there is absolutely no distinction between the universes and the transient manas.

1.Outline

The Yoga-Vasistha teaching highlights that consciousness between the subject and the object must exist before a seer or observer can perceive an object, according to sage philosopher Swami Krishnananda. There would be no perception of existence if there were no conscious connecting link. A consciousness that links two things while simultaneously existing above them is necessary for the existence of a relational consciousness between them. The fact that the subject and the object are stages of a universal consciousness is revealed by the analysis of the perceptional situation. According to Swami Krishnananda's perspective, creation is both objective and subjective. The world that Brahmā created, or the Original Will that projected the world's substance and all contained inside, is the objective aspect of creation. The nature of the object as perceived by the perceiver, which varies depending on the species of the individual perceiving (celestial, human, etc.), the inner makeup of the mind, and various pressures and moods (love, hatred, like, dislike, etc.), is known as the subjective world. Yoga-Vasishtha acknowledges the existence of something 'externally' in the form of Brahmā's creation, but the way in which individuals experience this objective universe is restricted and conditioned by their own psychological structures and changes. The whole world of things is the object of mind. The discourses discuss Māyā, Brahmān, and non-duality. It discusses free will, self-effort, detachment, and meditation to realise Self. Stories and fables are the mediums used to deliver the ideas of the discourses in Yoga-Vasistha.  The Story of Karkaṭī is one of several such stories that Sage Vasistha uses as a medium to deliver his teachings to Sri Rama. It was the story of a powerful Rākṣasa (demon) woman who lived in the days of yore and was questioned.

2. Scriptures

The whole world of things is the object of mind.  The demon, Karkaṭī (crab), lived on the northern slopes of the Himalayas.  She uses strong tapas (penance)  to gain the blessings of becoming Vishuchika (Cholera) and Suchi (Needle) so she can feast on humans. Dissatisfied, she performs tapas once more to regain her original form and learns from a king and his minister how to eat righteous food. Her insatiable stomach fire of hunger, which burned day and night like the Manvantaric flames, tormented the minds of all living things on Earth. If all the creatures of Jambu-dvīpa were to become prey to her large stomach, she would still only provide them with a meagre supper. Her stomach fire would be slightly calmed, like an autumn day with light rain. In order to put out this fire without hurting herself, she made atonement by asking Brahmā (the God of creation) for help. She went to the Himalayas for this reason, and after taking a bath, she stood on one leg on the ground and fixed her gaze on the setting sun. Upon enduring a torturous Tapas (penance) for a millennium, the Lotus-seated Brahmā materialised in front of her. Exist any items that even the most vicious people cannot obtain in our planet by doing rare Tapas?  When Brahmā appeared in front of her, she prostrated herself to him in her mind without moving from her place and thought, "If I take on the form of an iron-like Jīva-Sūcikā (living needle), then that will calm my ever-growing fire."  I have the ability to enter everyone's body and eat as much food as I need. As she was thinking these things over, Brahmā inquired about the thing she wished for. "Oh Lord that thou favorest those, thy devotees, who contemplate upon and praise thee," Karkaṭi retorted. The servant of the Jīva-Sūcikā desires to become one. With the prefix Vi appended to your name, you will become Sūcikā and go by the name Viṣūcikā (disease called cholera). You will punish people who consume unhealthy food.

You are to mix with Prāṇa Vāyu in the heart and torment those who suffer from the illnesses Padma, Plīha (splenetic diseases), and others shall be Viṣūcikā (the ailment). You will enter the inhabitants of Saguna (wise) and Nirguna (ignorant).

However, if Saguṇa men enter, the following Mantras must be recited in order to treat the aforementioned disease:?? The individual reciting the above mantra should write it with their left hand and then pass it over the sick person's body with their left hand. Then he should think about Karkaṭī, who has left for the Himalayas and is upset because he has been crushed by the mantra pestle. The sick individual should then be seen by him as soaking in the moon's ambrosia and as being rid of all bodily and mental illnesses. He will annihilate all Viṣūcikās by properly executing the aforementioned procedures since he is pure and has perfectly controlled all of his senses while doing Achamana (sipping water).

Thus speaking, Brahmā disappeared from sight; after which this mountain-sized figure shrank to the size of a Jīva-Sūcikā and entered into the thoughts of the fearful and the fierce in order to cause them to perish. She fed upon all their lives in the form of Jīva Sūcikā and Vāyu-Sūcikā after entering in the form of Vāyu within all Jīvas on earth and in Ākāśa. "Whirling and making me despondent, my desires do make even the needle to wear away and making me giddy, do destroy me," she shouted, overcome with sheer ecstasy. Take these cravings of mine! with a heart full of cruelty. I have ruined a lot of lives in vain.

As a result, the all-encompassing Jñāna (knowledge) gradually became apparent to her while she was in a state of enlightened spiritual contemplation, free from the sufferings of love and hatred and without slighting this universe. As a result, Brahmā willingly came to her and gave her the following teachings: You've reached the level of Jīvanmukti. Although your intellect has been fully enlightened, you will still assume the shape of a Rākṣasa woman and assume the bodies of the cruel and low as well as those lacking Jñāna while on Earth. This is how you will be happy and joyful. Brahmā vanished with these blessings.

She lay in the passive condition of "that," reflecting on Brahmān alone as the non-dual one and as the all. She stayed in Nirvikalpa Samādhi (absorption without self-consciousness) like this for a very long time before returning to her regular state and merging herself with her thoughts in an infinitely blissful state. Her previous hunger returned to her mind instantly. Furthermore, she decided that, as long as this body remains in the universe, the idea of "I" is incidental to it after tasting flesh—a dish unique to Rākṣasas. Then, following Brahmā's instructions, she rejoiced as nectar in the devouring of the ignorant's body and withdrew to the country of hunters in the Himalayan mountains. One day, a king and his righteous minister happened to visit her when she was living in the forest there. Then the night was shrouded in a darkness so deep that not even the combined light of the sun, moon, and Agni (fire) could break through it. On this particular night, they walked around fearlessly in unison, frightening off Spectre and other naughty ones. As soon as Karkaṭī noticed these two strolling in the forest, she assumed they were having a nice meal together. Initially, she believed that they were uneducated individuals lacking genuine Jñāna, and as such, they caused suffering in both this world and the higher realms. After giving it some thought, she said to herself, "In Brahmā's direction, those who are not content with anything that comes their way are only weak-minded people." However, will anyone be so stupid as to harm those with wonderful qualities and an enlightened mind? Furthermore, would these good people suffer as a result? These Illuminati will have eternal fame, a long life, and impartial bliss; they will be revered.

They will defend one another among themselves, even at personal cost, because they are more lovable among themselves than even in their own lives. They even possess the ability to manipulate Yama so that their followers gain his favour and defeat him. The wise will make the hearts of all who visit them pleased, just as the full moon protects our world (and makes it appear gay). If they do not associate with such smart people, they will debase themselves and become dead men; if they do not associate with such men, they will reap the benefits of Mokṣa and others. Consequently, she deduced that she should test them to see if they were Jñānis or not.

With this intent, she let up an inaudible roar into the sky, asking, "Have ye come here just to fall prey to me this very instant?" Although it seems that you are the smart ones, it also seems that you are a part of the other class. So, which class are you in? When the king thus said to her "Hear me, Rākṣasa lady, who is always ready to hurt all things. However, where are you at this moment? We heard every sound you made, which sounded like a baby bee buzzing. The woman stood in front of them and said, "Well done," laughing out loud. The monarch was not in the room when he saw her enormous shape through the brilliant gleam of her massive teeth. Not at all horrified by what he saw, the monarch addressed her, saying, "Do not open wide agape your capacious mouth like the Minaka (mountain) and afflict yourself thereby." He saw her big figure through the vivid lustre of her large teeth. Despite the claims made by those who do not care for the results of their acts—that they are evil and unreal—the wise who practice great quiescence are, by virtue of their subtle intelligence, "bent upon the transcendent spiritual actions." So give up all of your reckless impatience. Tell us what your true motives are, please. We have the ability to grant, even in dreams, whatever object someone approaches us and begs of us out of great desire.

The demon realised at these words that they were of wisdom and mental quiescence. "A stainless mind can be judged through speech, face, and eyes," she whispered to herself. It is also possible to accurately assess their opinion based on those statements. The uninformed are a lower class of people whose doubts have not been dispelled along with their desire of money. She then asked these two, addressing them, who they were. In response to Karkati's questions, the minister said, "He is the King of Hunters, and I am his minister." We patrol everywhere at night to protect the good and punish the bad. We have navigated our way there on that quest.

Karkaṭī then uttered these words: "A good king can also be turned into a bad king through the advice of a wicked minister; a bad king can even turn virtuous if guided by a sincere and moral statesman." On the other hand, a wise king produces a good minister. So what benefits will a monarch miss out on when he follows the advice of a highly discriminating statesman? His subjects shall be as the monarch is. Only those who possess a noble disposition, equal vision over everyone, and a thorough understanding of Jñāna acts are eligible to be kings or ministers. Now, like two lions, I shall trap you both in the cage of my questions. Sage Vasiṣṭha went on Oh, Sri Rāma, pay close attention to the following inquiries:

1)    What is that atom which is the cause of the origin, preservation and destruction of the myriads of heterogeneous universes springing up like so many bubbles on the surface of the ocean?

2)    What is that which is Ākāśa (Sky) and yet is not?

3)    What is that which, though it is unlimited, has yet a limit?

4)    What is that which though moving, yet moves not?

5)    What is that which, though it is, yet is not?

6)    What is that, which manifests to itself as Chitta (consciousness) and is yet a stone (or inert)?

7)    What is that which portrays pictures in the Ākāśa?

8)    What is that atom in which are latent all the microcosms, like a tree in a seed?

9)    Whence do all things originate, like volatility in water, being non-different from that cause like the tidal foams in the ocean?

10) And in what will these two (volatility and water) become merged as one?

There, the minister replied, “Your questions point to the non-dual Brahmān. Being above the reach of the mind and the five sense organs, it is the endless absolute Jñāna (knowledge) more subtle than Ākāśa and the Supreme Atom of atoms. Out of that atom, all the former Mundane eggs arose, and they were (or will be) all absorbed. As there is no such attribute as exterior (or interior) to this all-pervading Brahmān, it can be said to be Ākāśa itself; but yet it is not the Ākāśa of the elements, as it is pure Jñāna itself. As there is no abode for it to abide in, it is not limited; and yet it abides in them ever as the Absolute Sat. Through its relationship with many objects, it moves about; and yet it is devoid of motion, as it has no space outside of itself to move. As it is not possible to be known by being pointed to (as this or that), it is not, and yet it is, as it is Be-ness itself. As it is the self-shining light, it is consciousness per se, and yet it is like the inert stone, since it has not the power of knowing, (being itself the all) (also since It is that which manifests itself in the two aspects of intelligence and matter). This is what depicts the pictures of the series of universes in the Cidākāśa  (space of consciousness or inner space).which are very subtle, immaculate, and self-existent. As the heterogeneous universes are but the light or manifestation of that One, therefore naught else is but That; yet all the different worlds arising out of the conception of I, Thou, etc., are inseparable from It, being but Its aspect.

The king then declared, "You will now hear an account of that one's nature, which is Brahmān." After giving up the Saṃkalpas and Vikalpas, the mind alone can achieve Brahmān mastery. When the Saṃkalpas of the mind are fully originated and destroyed, the universe—which is nothing more than a form of consciousness—begins and ends. This process is the true meaning (or significance) of the sacred verses found in the Vedas; nonetheless, it exists independently of them since it can only be created via self-experience. It is the actual state of both and resides in a state that is halfway between Sat (being) and Asat (non-being). This world, with all of its moving and fixed animals, is brought into action by this Saṃkalpa of the mind. In your queries, you have exclusively mentioned Brahmān, which is the non-dual Principle from ancient times that manifests as this cosmos and is hence the impartite plenum of Jñāna. Men who truly love have recognised this as the only Reality.

The king's remarks, says Yoga-Vasistha, caused the demon to feel as though drops of nectar were falling on her entire body. "Don't all men wear, as their crown, the feet of such holy personages as yourselves who have rare intelligence, like unto a Jñāna-sun, which has neither degree nor stain, neither setting nor rising?" she exclaimed, gathering her courage once her ecstasy had subsided. Those who associate with Ātma Jñānis, who are unbeatable conquerors of Mokṣa-loka, will they ever become despondent? Please place your directives on my head, even though you obtained everything through Ātma, so that I can at least partially assist you.

 3. Remarks

The world is Brahmā, an illusion or appearance. Sage Vasistha likens the appearance of the world to the blueness of the sky, saying that even though it isn't blue, it still appears blue when you gaze at it. As long as you stare at it and wonder, you will continue to experience this hallucination. You have a delusion about this world, and by questioning whether it is genuine or not, you have made it stronger. "It is better to think of something else," advises Sage Vasistha. What's actually the case? Existence itself is real. The Torah frequently uses the following example: There is a gold bracelet. The word "bracelet" is one that we have traditionally used. We also sense this as a form, and the moment the form is perceived, the mind produces a notion and a word. Is it a bracelet, or is it gold? is an intriguing game we may play if we ignore the term and focus on the shape. both.  How can there be two of something? Gold is the substance; gold is the actuality. It takes on a specific form that has been named by convention.

-Asutosh Satpathy