UNIVERSAL TOLERATION

The Universal Toleration, a key aspect of Yoga Vasistha (Yoga-Vasistha, Book VII - Nirvana prakarana, part 2, chapter CXCVIII - Excellence of Universal Toleration) advocates for a path of compassion, self-control, forbeareance, dispassion and equanimity as a means to move-up in the elevatory journey towards Moksha, or liberation. It says constrain yourself to yourself, view the phenomenal as they are of themselves, and without any concern with himself. Regard all in the one and same light with yourself, and observe a universal benevolence towards all beings, and then place your reliance on your own equanimity, conduct yourself safely and securely everywhere. Know the plan of your even-mindedness, to be productive of the fruits of purest and most delicious taste; and bearing the blossoms of unbounded prosperity, and the flowers of our unfading good fortune. Humbleness of disposition, yields the fruit of universal benevolence, and makes the prosperity of the whole world wait at its service, asserts Yoga-Vasistha. It views that neither the possession of a kingdom on earth, nor the enjoyment of the best beauties herein; can yield that undecaying and essential happiness, which is derived from the equanimity of the humble. The utmost limit of a cool disposition, and the entire want of all anxious cares, are the two antidotes that set at naught the fervour and vapours of sorrow from the human mind. Think of the great sages and saints for the steadiness of their holy devotion, that have passed away in the observance of their rigid and unruffled vows of universal indifference. It views that many a monarch, of ordinary men and of base and mean huntsmen also have been honoured in all ages for their observance of an unimpressed equality in all states and circumstances of their lives. Yoga-Vasistha emphasises the importance of harmony, coexistence, tolerance, and respect for the thoughts and viewpoints of all beings. It is not that all beings are different; they all emanate from the same cosmic source and grow and dissolve from the same origination. It is the cosmic law, remaining perpetually for eternity. It states aphoristically that existence is one only, or universal consciousness, or Brahman, or cosmic self. It explicitly states that intolerance leads to inconvenience, disharmony, disjunction, suffering, and negativity. On the other hand, tolerance fosters harmony, union, cohabitation, peace, and understanding. It encourages practitioners to cultivate a spirit of forbearance, equanimity, and detachment and recognise the interconnectedness of all creations. It stresses that universal tolerance is a key virtue that leads to the elevatory journey of life processes, leading to freedom from suffering and liberation. It asserts that intolerance is a source of suffering within the Samsara Chakra (wheels of birth and death), which leads to an addiction to attachment, birth and death, bondage, prejudice, sickness, and vacillation between opposing forces. Practitioners are encouraged, according to Yoga-Vasistha, to practice forbearance, which involves patiently enduring difficulties and accepting the imperfections of others. By embracing universal tolerance, individuals can free themselves from narrow-mindedness and prejudice, opening themselves to a wider understanding of Reality as One.

1. Outline

 Universal toleration is in relation to the Cosmic universe, which is a manifestation of Cosmic Mind, elucidates sage philosopher Swami Krishnananda in his commentary on Yoga-Vasistha. He claims in his commentary that creation is both subjective and objective. The world that was made by Lord Brahma, or the Original Will, which projected the world's substance and everything that was contained within it, is the objective aspect of creation. The subjective world is the nature of the object as perceived by the perceiver's mind; it varies depending on the species of the person perceiving (e.g., human, celestial, etc.), the inner structure of the mind, and various pressures and emotions (e.g., like and dislike, or hate and love). Although the way that people experience this objective world is constrained and conditioned by their own psychic structures and modifications, the Yoga-Vasishtha acknowledges that there is something "external" in the form of the creation of Lord Brahma; even the world of Lord Brahma is relative and does not have absolute existence by itself. In the end, time and space are relative to the perspectives of the observer and therefore have no absolute meaning. There can be an infinite number of worlds, each penetrating the others while remaining unaffected by their presence, just as there can be an infinite number of perspectives on a conscious, imagined world by the experiencing individuals. Due to the relativity of space and time, distance, measurement in three dimensions, and time duration are relative to the state of consciousness in which they are experienced. The universe is thought to be a cosmic dream, distinguishable from individual dreams by their durations. In his commentary on Yoga-Vasistha, Swami Krishnananda goes on to emphasise that time is the relationship of the succession of ideas, and space is the relationship of the coexistence of ideas. The world does not exist apart from the mind since existence and succession are concepts in and of themselves. Universal toleration is to control the mind and its direction from outward movement to inward movement to realise Atman, or Self. The mind is a wonderful force inherent in the Self, says Bhagawan Ramana Maharshi. That which arises in this body as ‘I’ is the mind. The brain and the senses allow the subtle mind to emerge, leading to the cognisation of the gross names and forms. When it remains in the heart, names and forms disappear… If the mind remains in the heart, the ‘I’ or the ego, which is the source of all thoughts, will go, and the Self, the Real, Eternal ‘I’ alone will shine. Where there is not the slightest trace of the ego, there is the Self. What is called 'mind' is a wondrous power residing in the Self, emphasises Ramana Maharshi. Mind, according to Adi Shankaracharya, is a collection of Vasanas, prior impressions, or subtle desires. The six passions of mind or enemies of desire, Kama (lust), Krodha (attachment), Lobha (greed), Moha (delusion), Mada (pride), and Matsarya (jealousy), are the negative characteristics that prevent man from realising Atman, or Self. They are responsible for all kinds of difficult experiences that we have in our lives. The cause of bondage is Vasana. Vasanas' destruction will lead to liberation. If the Vasanas are eliminated, the mind will reach a state of quiescence. Mind disappears into the eternal seat of Brahman, or Universal Consciousness, or Absolute Existence, when the Vasanas are destroyed with their seeds.

2. Scriptures

 The scriptures are quite emphatic in their assertion that universal toleration is intertwined with equanimity, forbearance, detachment, discrimination, discipline, dispassion, and desirelessness. It involves recognising that all these are temporary and that true happiness is not dependent on fulfilling them; rather, by detaching from the outcome, one can experience greater peace and contentment, regardless of external circumstances. Equanimity agrees with stoic fortitude under all the various shades of hues. Yoga-Vasistha (Chapter CXCVIII—Excellence of Universal Toleration) advocates for a path of compassion, self-control, and equanimity to attain both worldly well-being and spiritual liberation. It says, Constrain yourself to yourself, view the phenomenal as they are of themselves, and without any concern with yourself. Regard all in the one and the same light as yourself, and observe a universal benevolence towards all beings, and then place your reliance on your own equanimity, and conduct yourself safely and securely everywhere. Know the plan of your even-mindedness, to be productive of the fruits of the purest and most delicious taste, and bear the blossoms of unbounded prosperity and the flowers of our unfading positive fortune. Humbleness of disposition yields the fruit of universal benevolence and makes the prosperity of the whole world wait at its service, asserts Yoga-Vasistha. It believes that having a kingdom or enjoying the best things in life cannot bring the lasting happiness that comes from being calm and humble. The utmost limit of a cool disposition and the entire want of all anxious cares are the two antidotes that set at naught the fervour and vapours of sorrow from the human mind. Consider the great sages and saints known for their steadfast holy devotion, who have passed away while adhering to their rigid and unruffled vows of universal indifference. It views that many a monarch, of ordinary men and of base and mean huntsmen, also have been honoured in all ages for their observance of an unimpressed equality in all states and circumstances of their lives.

3. Remarks

The spiritual practice of universal toleration, as articulated by the sage philosopher Swami Krishnananda, primarily encompasses: (i) the affirmation of the universality of Brahman, or Universal Consciousness, within one's own awareness, focussing solely on That, conversing exclusively about That, engaging in discussions centred on That, and relying solely on That, referred to as Brahmaabhyasa (Meditation on Brahman); (ii) the regulation of the mind by systematically eliminating desires, employing the Prana, mind, and spirit constitute the levels of both ascension and fall, allowing individuals to initiate practice either from the top down or the bottom up, depending on their temperament and prevailing inclination; and (iii) the restraint of the Prana (life force) by the well-known method of Pranayama (Regulation and restraint of breath, the fourth limb of Ashtanga Yoga of life force or breath control) called Prana nirodha (control of the vital airs). The most effective method, however, is Brahmaabhyasa (meditation on Brahman, or Universal Consciousness); the restraint of the mind by eliminating its desires one by one gradually, adopting as many ways as would be necessary in accordance with the nature of the desires, known as Manonigraha (restraining and governing the mind). It entails the constant affirmation of Brahman in life, perpetually, under all circumstances, as one's exclusive vocation, objective, and obligation. This is the primary technique of meditation that simultaneously regulates the mind and Prana. The Yoga-Vasishtha is replete with several illustrative narratives that eloquently elucidate its philosophical stance and practical recommendations.

(Glossary of Sanskrit Terms, by Swami Sivananda

https://www.swami-krishnananda.org/glossary/glossary_a.html)

-Asutosh Satpathy