Yoga Vashishta     255 posts


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' ON LIBERATION '


A great soul settled in divine knowledge, freed from need or desire for anything, may be employed in all sorts of works without being reckoned as the doer of any.

He who does nothing is indifferent about its result. This detachment amounts to his equanimity, which leads to his endless joy, which is next to the state of Godhead.

They are called ignorant hypocrites who, having repressed their organs of actions, still indulge themselves in pleasures of the senses by recalling their memories in their minds.

As the overflowing waters of rivers fall into the profound and motionless sea, so the souls of holy men enter into the ocean of eternal God, where they are attended with peaceful bliss never to be obtained by those who are greedy and worldly.

- chapter 54

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' ON LIBERATION '

The feeling of your individual ego is as false as your conception of any other thing. If the idea of individual ego is proved false, what else can there be except the only entity of the intellect ?

Thus ego is being nothing other than a form of the intellect, there is no difference whatever between them. Hence the words "I" and "you" and the like are mere human inventions to distinguish one form from another.

Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock by knowing yourself only as the pure intellect, and the nothingness of all other things.

By always thinking of yourself as the intellect, you will lose the sense of your individual ego and personality. By reflecting on the meaning of the Vedas, you will be lead to the same conclusion.

From all these know yourself as the pure essence, which is uncaused and unmade and the same with the first and original principal. You are the same with the free and everlasting Brahman, and multiform in your unity. You are as void as emptiness, having no beginning, middle or end. This world is the intellect and that intellect is the very Brahman himself.

- chapter 97

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' ON LIBERATION '


Use the weapon of 'samadhi' and cut in half the feeling of the agreeable and disagreeable. Tear apart your sensations of love and hatred by the sword of your courageous equanimity.

Clear the entangled jungle of ceremonious rites by the tool of your disregard of the 'dharmaadharma' of acts. Relying upon the ratified nonmaterial state of your soul, shake off all sorrow and grief from you.\

Know your soul to be full of all worldly possessions. Drive all differences from your mind. Bind yourself solely to 'viveka' and be free from all fabrications of mankind. Know the supreme bliss of the soul and be as perfect and unfailing as the soul itself. Being embodied in the intellectual mind, remain quite calm and transparent, aloof from all the tears and cares of the world.

- chapter 119

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From ' Story of Bali '

If Consciousness did not recognize a mountain, would it exist as a mountain?

Consciousness alone exist, Consciousness alone is all this, all this is filled with
Consciousness. I, you and all this world, are but Consciousness.

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Forsake the particulars, and seek the Universal, which is the same and in common with all existence. Know this Unity as the totality of beings, and the only adorable One.

The variety of external forms, does not indicate any variation in the internal substance. Change of outer form makes a thing unknowable to us as to its former state; but outer difference of form make no difference in the real essence.

Whatever preserves its uniform and unchanging appearance at all times, know that to be the true and everlasting inner essence of the thing.

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Accustom yourself with diligence, to destroy the force of your mind and its desires and feelings; and habituate your intellect to the acquisition of knowledge with equal ardor, and you will escape from every evil and error of the world.

Having mastered these triple virtues (knowledge of truth, subjection of the mind and abandonment of desires), you will cut asunder your heartstrings of worldly affections, just as the breaking of the lotus-stalk severs its interior fibers.

Even with constant practice of these triple virtues, it is hard to remove the memories of worldliness inherited and strengthened over the long course of hundreds of lives.

Continue to practice these at all times of your life; whether sitting quietly or moving about, talking or listening, or awake or asleep, and it will redound to your greatest good.

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' Universal Detachment '

That impure desire of the pure soul, for the presence or absence of something which tends to our pleasure or pain, is called our attachment.

Those who are liberated in their lifetime, foster pure desire, which is unattended by joy or grief; and is not followed by future regeneration.

Thus the pure desire being unconnected with any worldly object, is called unworldly and is apart from the world. It continues through life, and whatever actions are done by it, they do not tend to the bondage of the soul, nor lead it to future transmigration.

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' Universal Detachment '

Whether gaining sovereignty over the earth, or elevated to the dignity of the lord of gods, or degraded to grovel upon the earth, or lowered to the state of a creeping worm under the ground; the great minded man remains unchanged at his rise and fall, as the bright sun remains the same, both in his elevation and setting.

Freed from tumults and differences of faith, and exempted from pursuits for different results, employ your great mind, to the highest duty of investigation into the nature of the Soul, and secure your ultimate liberation by it.

Live by the clear stream of your investigation, and you will come to rely on the unsullied state of the pure Soul; and the by coming to the knowledge and sight of the Supreme Spirit, by the light of your understanding; you will no longer be bound to future births on this earth.

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Meditation and yoga are practiced to suppress the breath, for the peace of mind; 'pranayama (breath-exercises performed during 'samdhya), and 'dhyana' (intense meditation), according to the directions of the spiritual guide and the percepts of the sastras.

Restrain of breath is accompanied by the peace of mind, causing the evenness of its temperament. It is attended with health and prosperity, and gives its practitioner the capacity of reflection.

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They are called the living liberated ( Jivanmukta ) who do not taste the pleasure of desire; but remain like fried seeds, without germinating into the sprouts of new and repeated births.

Men who attain spiritual knowledge in their earthly lives, are said to have become mindless in this world, and to be reduced to vacuity in the next.

There are two seeds or sources of the mind, namely, vital breath and desire. Though they are of different natures, yet the death of either occasions the extinction of both. Both of these are causes of the regeneration of the mind.


The gross desires of men, are the causes of their repeated births, like seeds causing the repeated growth of trees. The germ of regeneration is contained in the desire, like a future plant is contained in the seed, and oil is innate in the sesame seed.

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Think of all bodies as belonging to one common Essence, and enjoy your full bliss by thinking yourself as the same, filling all space.

Know, that the Being who is the ultimate end of all existence-in-common, is the source and seed of the whole universe.

All creatures in the world, rise and live in Him; they are nourished and supported by Him, and they die and are dissolved in Him.

Try your best to rest in that supreme state of felicity, which is the highest state for man to desire.

It is the Knowledge of that holy and unchangeable Spirit, which brings rest and peace to the mind. Know then that all-pervasive Soul, and identify with the pure Consciousness, for your liberation from all restraint.

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' On Liberation '

You full knowledge of all Truth, will drive away your bias towards untruth; and your riddance from all desires, will save you from all sorrow.

There exists only one Brahman, unbounded by space and time. He is never limited by either of them; and is the world himself, though it appears to be a distinct duality beside Him.

Brahman abides in all infinity and eternity, and is not limited in anything. He is tranquil and shines with equal effulgence on all bodies. He cannot be any particular thing, beside his nature of universality.

Knowing the nature of Brahman as such, be freed from the knowledge of your personal egoism (personality); and knowing yourself to be the same with Him, think of yourself as bodiless and as great as He; and thus enjoy the tranquility and felicity of your soul.

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' On Liberation '

You can never know the spirit without a constant habit of contemplating on it in your self-cogitation.

It is gross ignorance which is known as nescience, and it becomes compact by the accumulated erroneous knowledge from previous births and past lives.

The perceptions of the external and internal senses of body, both in the states of sensibility and insensibility, are also the causes of great errors of embodied beings.

Spiritual knowledge is far beyond the cognizance of the senses, and is only to be arrived at after subjection of the five external organs of sense, and also of the mind, which is the sixth organ of sensation.

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' Means to Obtain Divine Presence '

It is by the gradual demolition of the seeds and sources of grief, that one is enabled to attain his consummation in a short time.

By your fortitude, you can relinquish your desire for temporal objects; and seek that which is the first and best of beings.

And if you remain in your exclusive and intense meditation on the Supreme Being, then you are sure to see that very moment, the Divine light shinning in full blaze in and before you.

If it is possible for you to think of all things in general, in your well developed understanding; then you can have no difficulty elevating your mind a little higher, to think of the Universal Soul of all.

If you can remain quietly meditating on your conscious soul, you will find no difficulty in the contemplation of the Supreme Soul, by a little more exertion of your intellect.

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' Universal Detachment '

It is attachment which is the cause of the perception of sensible objects, and it is attachment of the mind, which is the cause of human society. It is attachment concern that causes our desires, and it is this attachment of ours about other things, that causes all our woe.

It is the abandonment of attachments, which is called liberation, and it is the forsaking of earthly attachments, which releases us from being reborn in it; but it is freedom from worldly thoughts, that make us emancipate in this life.

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' Universal Detachment '

Rely on your easily obtainable insouciance, and stick firmly to your liberation in this life; be passionless and even tempered, and rest in your peace forever.

That man is honorable, who is free from the feverish passions of pride, giddiness and envy in his mind; and possessing his liberation, he has taciturnity and full mastery over his organs of sense.

So is he who retains his equanimity of mind, in all things which are presented before him; and never deviates from his connate duties, to deal with others who bear no relation to him.

One who attends to his hereditary duties, which are natural with him, and discharges them with a mind freed from all concern and expectation, is truly happy in himself.

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' Universal Detachment '

The man employed in his business with body and mind, or sitting idle with himself and his limbs, is not stained by anything, if his soul is unattached to any object.

He is not stained by the action which he does with an unattached mind; nor is he who is neither elated nor dejected at the vicissitudes of his fortune, nor the success or failure of undertakings.

He whose mind is heedless of the actions of his body, is never stained with the taint of joy or grief, at the changes of his fortune, or the speed or defeat of his attempts.

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' On Liberation '

The knowledge that everything is only the reflection of Consciousness is called the right discernment of mind which removes the thoughts of a separate, independent existence of the ego and "you" and also of this world and it's ten sides.

True and right discernment of the mind means knowing all things to be only reflections of the soul. This knowledge is derived from the mind's observation of the true nature of things in this real and unreal world.

That nothing rises, sets, appears or disappears in this world, is what the mind perceives by its right discernment of things and by its investigation into the true and apparent natures of all.

Right discernment gives the mind its peace and tranquility, its freedom from all desires, its indifference to joy and grief, and its indifference to all praise and criticism.

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' Universal Detachment '

Men who are not liberated, in their present state of existence in this world, entertain impure desires causing their pleasure and pain in this life, and conducting to their bondage to repeated reincarnations in future.

This impure desire is also expressed by the word attachment, which leads its captive soul to repeated births, and whatsoever actions are done by it, they tend to the foster bondage of the soul.

Abandon therefore your desire for, and your attachment for anything of this kind, which at best serve only to trouble the soul. Your freedom from them will keep your mind pure, although you may continue to discharge your duties of life, with a willing mind and unenslaved soul.

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When the conscious soul entertains the idea of some figure in its imagination, memory or hope; the same becomes the seed of its reproduction, or its being born in the very form which the soul had in its view.

So the soul brings forth itself, and falls into its deception by its own choice; and thus loses the consciousness of its freedom, and is subjected to bondage of life.

Whatever form it dotes upon with fondness, the same form it assumes to itself; and cannot get rid of it, as long as it cherishes its affection for it; nor return to its original purity, until it is freed from its impure passions.

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When bound by the rope of desire, men, even when they have grown old and decrepit, and loaded with misery, and shattered in their bodies at the last stage of their lives, are still dragged about by the inborn desires of their hearts.

Living beings bound to their desires, are led from one body to another in endless succession. They leave them again when they are worn out, and go to others at distant times and climates.

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' Subjection of the Mind, and Abandonment of Desires '


If you will but strive, to renounce your earthly desires you will loosen yourself from all its bonds and diseases and dangers.

Of all others, the most difficult task is to rid oneself of earthly desires.

As long as you do not subdue the mind, you cannot get rid of your desires; and unless you suppress your desires, you cannot control your restless mind.

Until you know the Truth, you cannot have the peace of mind; and so long as you are a stranger to your mental tranquility, you are barred from knowing the Truth.

As long as you do not shun your desires, you cannot come to the light of Truth; nor can you know the Truth, unless you disown your earthly desires.

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' Subjection of the Mind, and Abandonment of Desires '

The knowledge of Truth, subjection of the mind, and abandonment of desires, are the joint causes of spiritual bliss; which is otherwise unattainable by the practice of any one of them singly.

Therefore, the wise man practices all these triple virtues at once; and abandons his desire of worldly enjoyments, with the utmost of his efforts.

Unless you become a complete adept, in the practice of this triple morality; it is impossible for you to attain the state of Divine perfection, by your mere devotion for a whole century.

Know that it is the simultaneous attainment of Divine knowledge in combination with the subjection of the mind and its desires, that is attended with efficacy of the Divine presence.

- Book 5, chapter 92 -

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Whenever the mind is occupied with the thought of anything,it is immediately assimilated into the nature of that object, and assumes the same form on itself.

Thus, upon seeing or thinking of an enemy, the mind turns to enmity, at the very sight or thought of its foe; as it assumes the nature of friendliness, upon the visit and remembrance of a friend.

So on seeing a hill or tree or passenger, that bears no enmity or friendship to it, the mind remains equally indifference, without any change in its disposition as it is perceived by us.

Again the mind is sweetened on relishing the sweets, and embittered by tasting the bitter. It becomes fond of the sweet, and averse to whatever is our and bitter and unpalatable.

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The sight of objects and the thoughts of the mind have no connection with one another. And yet they seem to be related to each other, as our faces and their reflections in mirrors.

There is that little bit of egoism beating in our minds, like a small shrimp stirring amidst the waters. Let it stir as it may, but why should we attribute it titles of "I" or "you" or "he" or "this" or "that" ?

Such is their inseparably reciprocal relation in the minds of the ignorant; but the wise who are freed from their ignorance, remain aloof from the visible with their mental meditations alone.

After dispersion of ignorance, and the connection of visibles from the mind, there will be no more blending of forms and figures and the reflections and your thoughts of them.

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' Description of Living Liberation '


It is the riddance from the states of pleasure and pain, of choice and dislike, of the desirable and displeasing, and of prosperity and adversity, that contributes to the true felicity of man.

After your abandonment of pleasing and unpleasing objects, and relinquishment of your desire for enjoyments, you get a cold inappetence, which will melt your mind like frost.

The mind being weakened, its desires will be wasted also.

By thinking existence as non-existent, the man of great soul gets rid of all desires, and seats himself with joyful spirits that know no change.

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