Yoga Vasistha Sara 10.31 - Beyond all rules and prohibitions
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दोषबुद्ध्योभयातीतो निषेधान्न निवर्तते । गुणबुद्ध्या
दोषबुद्ध्योभयातीतो निषेधान्न निवर्तते । गुणबुद्ध्या च विहितं न करोति यथार्भकः ॥10.31॥
Like an innocent child, the knower of Brahman, is beyond all rules and prohibitions. He does not abstain due to prohibition, with the understanding that, it is a fault, nor does he perform obligatory duties, considering it as meritorious.
A wise one of the natures of Brahman, who is by his instinct, beyond all rules and prohibitions, does not perform any sinful activity. However, due to his very natural habit, the obligatory duties are performed, automatically through his body, sense organs and the like.
Naişkarmya Siddhi, 4.69 says:
उत्पन्नात्मप्रबोधस्य त्वद्वेष्टृत्वादयो गुणाः । अयत्नतोभवन्त्यस्य न तु साधनरूपिणः ॥
In a perfectly wise person, the absence of qualities such as aversion and the like, are present naturally. He does not need to exert any effort, to practice such qualities. He spontaneously performs, virtuous activities alone, and never ever commit, any sinful act. Naişkarmya Siddhi, 4.62 says:
बुद्धाद्वैतसतत्त्वस्य यथेष्टाचरणं यदि । शुनां तत्त्वदृशां चैव को भेदोऽशुचिभक्षणे ॥
If the conduct of, a knower of the non-dual Truth, becomes wayward, then what is the distinction, between him and a dog, in regard to eating, impure and filthy items?
Brhadaranyaka-vārtika-sāra, 2.4.176 says:
मुक्तस्य व्यवहारस्तु भ्रान्तिवासनया कृतः । भ्रान्तिनाशेऽपि संस्कारानुवृत्तिर्दृश्यते खलु ॥
The external conduct of the liberated one, is guided by the past erroneous impressions, of the mind. Even after destruction of illusion, by Knowledge, repetition of past impressions, continue for some time. But like a roasted seed, it does not generate any adversity; only the effect of past karma, prarabdha, is experienced through the present body. Brhadaranyaka-vårtika-såra, 3.5.88 says:
रागी कश्चित् विरक्तोऽन्यः कुद्धोऽन्यः शान्तिमान् परः । प्रारब्धभोगनानात्वात् कथं लक्ष्म नियम्यते ॥
Due to the varied karmas of past lives, ready to be experienced, through the present body, some people of wisdom, appear to be attached, some behave as if irritated, some are angry, and some seem to be peaceful. Verse 3.5.87 says:
नियतम् लक्षणं किञ्चित् न ह्य ब्रह्मवेदिनः । There is no specific external sign of one, who has experienced Brahman. Verse 3.5.93
ब्रह्म यादृक् तादृगेव भवेद् विद्वान्निबोधतः । बोधोऽतो लक्षणं तस्य बोधश्च स्वात्मसाक्षिकः ॥
The knower of Truth, becomes exactly like Brahman, due to the influence of Knowledge. Therefore, right Knowledge is in fact, the sign of a wise one. And that Knowledge is, always experienced by the Witness, or, It is realizable only, by one's own experience.
Regarding the presence of lust and so forth due to prarabdha, Brhadaranyaka-vārtika-sāra, 1.4.1129 says:
ब्रह्मात्मबोधमात्रेण शास्त्रार्थस्य समाप्तितः । रागादयः सन्तु कामं न तद्भावोऽपराध्यते ॥
The total accomplishment of a wise one, comes only through, the experience of oneness, between Brahman and the Self. It also validates the scriptural saying, that liberation is attained, only through Knowledge. Therefore, after the attainment of Knowledge, if there is any trace of attachment and so forth, due to past life's karma, ready to be experienced through the present body, so be it. It is not offensive at all or it is not an obstruction to Knowledge.
Sufficient prärabdha-karmas of the past life, ripen for experience in the present body, do not allow the knowledge of Brahman, to arise. For a person with an impure intellect, it is not possible to follow, the path of Knowledge, even if he makes sufficient effort, to practice spiritual disciplines. However, in the case of a wise one, lust, anger, and the like, are noticed as illusory appearances. To confer the experience of the prārabdha, ignorance and its effects, though nullified by Knowledge, still continue to exist for some time. That continuation, does not obstruct Knowledge; rather, it only extinguishes the prārabdha karma. It neither causes bondage, to one's own self, nor does it harm, any other person. The illusory appearance of doer-ship and so forth, remains until the death of the body, for the experience of prārabdha.
Naişkarmya Siddhi, 4.60 says: karyam
निवृत्तसर्पः सर्वोत्थं यथा कम्पं न मुञ्चति । विध्वस्ताखिलमोहोऽपि मोहकार्य तथात्मवित् ॥
Though the snake-illusion is gone, trembling and the like, continue for some time, due to misapprehension; similarly, even after cessation of ignorance, the Knower of the Self, continues to experience, the doer-ship and so forth, until the completion of, the experience of prarabdha. Verse 4.67:
रागो लिङ्गमबोधस्य चित्तव्यायामभूमिषु । कुतः शाद्वलता तस्य यस्याग्निः कोटरे तरोः ॥
A strong attachment to worldly objects, is the sign of ignorance alone. How is it possible, for a tree to be green, if there is fire, in its core cavity? Similarly, in whose mind, the fire of Knowledge is strongly blazing, deep-rooted attachment and so forth, cannot exist.
Like an innocent child, the knower of Brahman, is beyond all rules and prohibitions. He does not abstain due to prohibition, with the understanding that, it is a fault, nor does he perform obligatory duties, considering it as meritorious.
A wise one of the natures of Brahman, who is by his instinct, beyond all rules and prohibitions, does not perform any sinful activity. However, due to his very natural habit, the obligatory duties are performed, automatically through his body, sense organs and the like.
Naişkarmya Siddhi, 4.69 says:
उत्पन्नात्मप्रबोधस्य त्वद्वेष्टृत्वादयो गुणाः । अयत्नतोभवन्त्यस्य न तु साधनरूपिणः ॥
In a perfectly wise person, the absence of qualities such as aversion and the like, are present naturally. He does not need to exert any effort, to practice such qualities. He spontaneously performs, virtuous activities alone, and never ever commit, any sinful act. Naişkarmya Siddhi, 4.62 says:
बुद्धाद्वैतसतत्त्वस्य यथेष्टाचरणं यदि । शुनां तत्त्वदृशां चैव को भेदोऽशुचिभक्षणे ॥
If the conduct of, a knower of the non-dual Truth, becomes wayward, then what is the distinction, between him and a dog, in regard to eating, impure and filthy items?
Brhadaranyaka-vārtika-sāra, 2.4.176 says:
मुक्तस्य व्यवहारस्तु भ्रान्तिवासनया कृतः । भ्रान्तिनाशेऽपि संस्कारानुवृत्तिर्दृश्यते खलु ॥
The external conduct of the liberated one, is guided by the past erroneous impressions, of the mind. Even after destruction of illusion, by Knowledge, repetition of past impressions, continue for some time. But like a roasted seed, it does not generate any adversity; only the effect of past karma, prarabdha, is experienced through the present body. Brhadaranyaka-vårtika-såra, 3.5.88 says:
रागी कश्चित् विरक्तोऽन्यः कुद्धोऽन्यः शान्तिमान् परः । प्रारब्धभोगनानात्वात् कथं लक्ष्म नियम्यते ॥
Due to the varied karmas of past lives, ready to be experienced, through the present body, some people of wisdom, appear to be attached, some behave as if irritated, some are angry, and some seem to be peaceful. Verse 3.5.87 says:
नियतम् लक्षणं किञ्चित् न ह्य ब्रह्मवेदिनः । There is no specific external sign of one, who has experienced Brahman. Verse 3.5.93
ब्रह्म यादृक् तादृगेव भवेद् विद्वान्निबोधतः । बोधोऽतो लक्षणं तस्य बोधश्च स्वात्मसाक्षिकः ॥
The knower of Truth, becomes exactly like Brahman, due to the influence of Knowledge. Therefore, right Knowledge is in fact, the sign of a wise one. And that Knowledge is, always experienced by the Witness, or, It is realizable only, by one's own experience.
Regarding the presence of lust and so forth due to prarabdha, Brhadaranyaka-vārtika-sāra, 1.4.1129 says:
ब्रह्मात्मबोधमात्रेण शास्त्रार्थस्य समाप्तितः । रागादयः सन्तु कामं न तद्भावोऽपराध्यते ॥
The total accomplishment of a wise one, comes only through, the experience of oneness, between Brahman and the Self. It also validates the scriptural saying, that liberation is attained, only through Knowledge. Therefore, after the attainment of Knowledge, if there is any trace of attachment and so forth, due to past life's karma, ready to be experienced through the present body, so be it. It is not offensive at all or it is not an obstruction to Knowledge.
Sufficient prärabdha-karmas of the past life, ripen for experience in the present body, do not allow the knowledge of Brahman, to arise. For a person with an impure intellect, it is not possible to follow, the path of Knowledge, even if he makes sufficient effort, to practice spiritual disciplines. However, in the case of a wise one, lust, anger, and the like, are noticed as illusory appearances. To confer the experience of the prārabdha, ignorance and its effects, though nullified by Knowledge, still continue to exist for some time. That continuation, does not obstruct Knowledge; rather, it only extinguishes the prārabdha karma. It neither causes bondage, to one's own self, nor does it harm, any other person. The illusory appearance of doer-ship and so forth, remains until the death of the body, for the experience of prārabdha.
Naişkarmya Siddhi, 4.60 says: karyam
निवृत्तसर्पः सर्वोत्थं यथा कम्पं न मुञ्चति । विध्वस्ताखिलमोहोऽपि मोहकार्य तथात्मवित् ॥
Though the snake-illusion is gone, trembling and the like, continue for some time, due to misapprehension; similarly, even after cessation of ignorance, the Knower of the Self, continues to experience, the doer-ship and so forth, until the completion of, the experience of prarabdha. Verse 4.67:
रागो लिङ्गमबोधस्य चित्तव्यायामभूमिषु । कुतः शाद्वलता तस्य यस्याग्निः कोटरे तरोः ॥
A strong attachment to worldly objects, is the sign of ignorance alone. How is it possible, for a tree to be green, if there is fire, in its core cavity? Similarly, in whose mind, the fire of Knowledge is strongly blazing, deep-rooted attachment and so forth, cannot exist.
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