Yoga Vashishta     262 posts


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' ON LIBERATION '

Knowledge is the supreme good because it leads a man to understand the unity of God and the oneness of himself. But action has been inculcated in man from creation as his duty in life, both for pleasure and for passing his lifetimes.

Let those who have not acquired their intellectual light and the sight of the soul be employed in their duties to their offspring and fellow creatures. Who that lacks a silk robe will go about naked instead of wrapping himself with a blanket or course cloth?

The ignorant who are moved by their desires and live upon their hopes meet with their objects as the reward of their action. The knowing, having no desire in his mind or action of his body, meets with no reward of either.

- Chapter 87

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' ON LIBERATION '

The soul which remains after its renunciation of all desire, is in the cool calmness of itself, the liberated state of the holy and devout yogi on earth.

- Chapter 124

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' ON LIBERATION '

Consciousness is also called the 'puryastaka' (eight-fold soul) because it presides over each person's eight-fold functions, such as those of perception, action, passion, witnessing all things, and the like, and also its inner consciousness and its power of vitality.

The living soul takes different forms at different times according to how it is employed in any one of these eight-fold functions, and also according to how it is moved by the various desires that arise by turns.

The eight-fold nature of the soul causes it to expand itself into the same form as it is led to by its varying desires at anytime. It is similar to a seed that shoots forth its leaves according to the quantity of water with which it is watered.

- Chapter 50

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' ON LIBERATION '


Know, that the perception of the senses, the feelings conveyed to our minds by the physical senses, cause our physical pleasures and pains. But as these are transitory, coming to us and passing away by turns, you must remain patient under them.

Knowing neither pleasure nor pain to be uniform and monotonous, what is it that you call real pleasure or pain? A thing having no form or figure of its own can have no increase or decrease in it.

Knowing the soul to be the same in all states, alike in all places and times, view all differences and accidents of life with detachment, and retain your endurance under all the varying circumstances of life.

The unreal has no existence. It is not positive or negative at anytime, so there can be nothing that is a positive joy or lack of joy in any place, when God himself is present everywhere.

Abandon the thoughts of joy or lack of joy of the world. Seeing there is no such difference in the mind of God, stick fast in a state of indifference to both.

- Chapter 54

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' ON LIBERATION '

When the body is destroyed, the 'prana' (vital breath) passes into empty air where it sees everything according to the desires that have blown along with it from the cells of the heart and mind.

As living souls find the bodies in which they are embodied and act according to their different natures, so the departed and disembodied spirits see many forms presented before them according to their desires. They enter into those forms and act agreeably to the nature of that being.

As the fragrance of flowers ceases to be diffused in the air when the breeze have ceased to blow, so the 'prana' ceases to breathe when the action of the mind is at a stop.

Hence the course of the thoughts and the 'prana' of all animals are known to be closely united with one another, just as fragrance is inseparable from the flower, and oil inseparable from oily seeds.


- Chapter 69

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' ON LIBERATION '


He is said to perform his part well who is unaffected by any person or thing, but witnesses all objects as a mere witness and goes on doing his business without his desiring or deep engagement in it.

He is the best actor who is devoid of care and delight and continues in the same way and even course of his mind, retaining the clarity of his understanding at all times and without feeling any joy or sorrow at anything.

He who does his works with unconcern and without assuming the vanity of being the doer is accounted as the best actor. He acts his part with his body but keeps his mind quite unattached to it. \

- chapter 115

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' ON LIBERATION '

Being alike and unchanged by your loss or gain, and thinking yourself as nobody, go on in your proper course of action, just as a gust of wind takes its own course.

Whatever you do, whatever you eat, whatever sacrifices you make, or any gift that you give to anyone, commit them all to Brahman and remain quiet in yourself.

Whoever thinks of becoming anything in earnest, he undoubtedly becomes that in process of time. Therefore, if you wish to become like Brahman himself, learn in all your thoughts and deeds to assimilate yourself to the nature of Brahman.

Let one who knows the great Brahman be employed in doing his duties as they occur to him, without any expectation or reward. As God does his works without any aim, so should the godly do their works without any objective.

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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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