Yoga Vashishta     265 posts


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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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As fragrance resides in flowers and whiteness in frost, so is motion inherent in the mind. Mind and motion are one and the same.

The vibration of this vital breath (prana), excites the perception of certain desires and feelings in the heart; and the cognitive principle of these perceptions is called the mind (citta).

The vibration of 'prana' gives pulsation to the heart strings, causing their cognition in the 'citta'; in the same manner as the motion of waters, gives rise to the waves rolling and beating on the shore.

The 'citta' is the movement of the 'prana', and this 'prana' being controlled, quietens the 'citta'.

The action of the mind being stopped, the perception of the existence of the world becomes extinct.

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Owing to its perishable nature and its situation in time and space, and its limitation by them, this material world cannot be a part of or identical with that immaterial Spirit, which has no attribute or likeness.

The high minded man who depends on that boundless Spirit, and rests secure in its bosom, is verily called the wise and is liberated in his lifetime.

He is the best of men, whose mind is free from all desires and cravings; and who has found his rest from the thoughts of his fancied good and evil; and remains without any inclination amidst all the cares and concerns of this life.

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' Spiritual Knowledge: All is Subjective '


He who remains in the close embrace of his Soul, with inward understanding, is never tempted to fall prey to the trap of worldly enjoyments.

The ignorant men, guided only by their desires, are preyed upon by continued misery, like fishes in a dried pond are devoured mercilessly by cranes.

Knowing the world to be full of the Spirit, and without the matter of 'avidya', close your eyes against its visible phenomena, and remain firm with your spiritual Essence.

Plurality of things is the creation of imagination, without their existence in Reality. It is like the many forms of waves in the sea, which in reality are only its water. Therefore, the man who relies on his firm faith in the Unity is said to be truly liberated and perfect in his Knowledge.

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' Description of Living Liberated '


The living liberated (jivanmukta) does all his works with his external body; but he does nothing with his inner mind.

In his mind he has relinquished the thoughts of all things, and his care for anything. He does his outward actions, and remains as even as if he is doing nothing.

He does all that is required and expected of him with a willing mind, and without the error of believing himself as their actor.

He remains insouciant, of all that he does by rote and habit, and neither longs for, nor loathes nor rejoices nor grieves at anything.

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' Examples of the Living Liberated '


It is possible to obtain liberation by means of diligent inquiry and reasoning.

Know, that the soul should not be cast into misery by your neglect of it, or by subjecting it through ignorance to its affection for others. (be master of yourself, and not bound to others).

He who relies on his patience, and employs his mind, and meditates upon the Supreme Soul in his own soul, to attain his consummation, finds the deep abyss of the world, like a small chink in his vast comprehension.

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The hearts of all animals in this world are of two kinds: the superior and the inferior.

That which has certain dimensions, and is placed as a piece of flesh inside the breast, and forms part of the body, is called the inferior heart.

The other is of the nature of consciousness, and is called the superior-mind; because it is both inside and outside the body, and yet it is situated in no part of it.

That is the superior, wherein all this world is situated. It is the great reflector of all things, and the receptacle of all good.

The consciousness of all living creatures, is also called their heart, though it is not any part of the animal body.

When this consciousness is purified of its internal desires, and joined with the mind (citta), it causes the vibration of all 'prana' to cease.

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The unreal (material existence) seems as real, and the sober reality (of spiritual essence) appears as a non-entity in nature. Therefore give up your reliance upon this deceitful world, and preserve the equanimity of your mind under all circumstances.

You gain a certain good by getting rid of this world; and that is your riddance from the manifold evils and misfortunes, which are the unavoidable accompaniments in this life.

You obtain a certain gain of your salvation, by your resignation of the world, which you can never earn by your attachment to it. Therefore strive for your liberation by purging your mind from its attachments to the world.

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' Qualities of One Who Abides in the Truth '


It is a pleasure looking at the outer world, and difficult to turn the sight to the Inner Soul.

It is by fascination of these delightful objects, that we become subjected to all our errors and blunders.

It is this intoxication, that drives the knowledge of sober truth from our minds, and introduces the delirium of the phenomenal world in its stead.

It is then that the deep ocean of the Soul, boils in its various aspects of the mind, understanding, egoism, sensation and volition; just like the sea, when moved by hot winds, bursts into the forms of foaming froths, waves and surges.

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' Qualities of One Who Abides in the Truth '


Avoid both your desire of liberation, as also your eagerness for worldly bondage; but strive to enfeeble your mind by lessening its egoism, by the two means of your detachments and discrimination of worldly objects.

The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and it also injuries the body (by observance of austerities).

Whether we visualize the Soul as apart from all things or intimately connected with all, it can neither have its liberation nor its bondage.


(5:74)

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' Qualities of One Who Abides in the Truth '


Renunciation of desire is the source of complete self-sufficiency to which the riches of the three worlds can make no addition.

A man decorated with a lack of desire has all in himself though possessed of nothing.

With what shall we compare a man whose mind is never employed in the thoughts of craving something and avoiding another, and who is ever master of himself?

O you wise and intelligent man! rely on the lack of cravings on your heart, which is your greatest good fortune, by setting yourself in the bliss of safety and security, beyond the reach of the dangers and difficulties of the world.

( 5:74 )

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VERSE 59 | CAUSE OF THE PRODUCTION OF THE WORLD

The mind gradually moulds itself into the form which it constantly thinks upon in itself ; and it derives from within itself the power to be what it wishes to become.

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The sight of the Spirit eliminates desires, and the absence of desires shows the Light of Spirit to sight.

Maharṣi Vasiṣṭha
in Yogavāsiṣṭha Mahāramāyaṇa

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There is no pleasure to be had from anything, without its concomitant pain (either preceding or following it).

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The repeated desire of enjoying what has been enjoyed and of seeing what has often been seen, is not the way to get rid of worldly-bondage; but is the cause of repeated birth, for the same enjoyments.

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Shun your sense that “It is I” and “These are mine.” Without these feelings, the mind is cast down.

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The mind is so changing by the influence of time, place, power and nature of acts and things that it continually shuffles from one feeling to another.

The mind takes the truth for untruth and its reverse for certainty, so it takes one thing for another and its joy and grief are all of its own making.

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