Yoga Vashishta     265 posts


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| SECTION V | CHAPTER 50

It is only when self-knowledge is overpowered by ignorance that the delusion of world-appearance arises in the mind ; but when firmly established in self-knowledge — which is infinite , unlimited and unconditioned — the delusion or ignorance that gave rise to world-appearance comes to an end .

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O unsteady mind! is worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth.

V:11

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| SECTION V | CHAPTER 43

Abandon all the illusory appearances of objective phenomena , whether they appear to be within you or outside you .

Contemplate the sole reality of consciousness

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| SECTION V | CHAPTER 43

Taste the pure consciousness ( which is , in truth , the very essence of all that exists ) by resolutely renouncing objectivity of consciousness ( all the concepts and percepts ) and contemplating the changeless consciousness which is infinite .

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| SECTION V | CHAPTER 50

It is only as long as the mind continues to be agitated that it experiences the diversity of its own projection or expansion , even as rain falls only as long as there are clouds .

And , it is only as long as the infinite consciousness limits itself into the finite mind , that such agitation and expansion take place .

If consciousness ceases to be the finite mind , then know that the very roots of cyclic world-illusion are burnt and there is perfection .

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| SECTION V | CHAPTER 50

Abandon all other activities like pilgrimage , gifts and austerities , and bring the mind under your control for your ultimate good .

This world-appearance abides in the mind , even as there is space within the pot ; if the pot is broken , the illusory division of space vanishes ; and if the mind ceases to be , the concept of a world within the mind also ceases to be

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| SECTION V | CHAPTER 50

Live in the present , with your consciousness externalised momentarily but without any effort : when the mind stops linking itself to the past and to the future , it becomes no-mind .

If from moment to moment your mind dwells on what is and drops it effortlessly at once , the mind becomes no-mind , full of purity .

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| SECTION V | CHAPTER 50

Consciousness free from the limitations of the mind is known as the inner intelligence : it is the essential nature of no-mind , and therefore it is not tainted by the impurities of concepts and percepts .

That is the reality , that is supreme auspiciousness , that is the state known as the supreme self , that is omniscience

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| SECTION V | CHAPTER 36

O self , you are in truth non-attached , free from all desires and hopes , you are one and homogeneous without any parts , you are devoid of ego-sense : and you assume the doership of actions and you appear to experience the diversity , whether this is really true and factual or unreal and fictitious .

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| SECTION V | CHAPTER 20

Craving is the root of all sorrow : and the only intelligent way is to renounce all cravings completely and not to indulge them .

This indeed is the Brahmic state — pure , free from craving and from illness

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| SECTION V | CHAPTER 24

One should constantly endeavour to educate the mind with purifying knowledge , and nourish the mind with the inner transformation brought about by the study of scriptures .

When the mind has thus been transformed , it is able to reflect the truth without distortion .

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| SECTION V | CHAPTER 24

When dispassion matures , the spirit of enquiry arises in oneself .

The spirit of enquiry strengthens dispassion .

The two are interdependent , even as the ocean and the clouds are .

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| SECTION V | CHAPTER 24

Then without delay one should endeavour to see the self .

These two — self-realisation and cessation of craving — should proceed hand in hand , simultaneously .

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| SECTION V | CHAPTER 24

Until one turns away from sense-pleasure here , one will continue to roam in this world of sorrow .

No one can reach the state of total dispassion without persistent practice .

Only by right exertion can dispassion be attained ; there is no other means .

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SECTION V | CHAPTER 24

There is no harvest without sowing : the mind is not subdued without persistent practice .

Hence , take up this practice of renunciation .

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SECTION V | CHAPTER 18

You are the eternal infinite light , pure and extremely subtle .

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| SECTION V | CHAPTER 20

When all this is seen as the one omnipresent being , where is the distinction between the friend and the other ?

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| SECTION V | CHAPTER 5

Let there be no sorrow in your mind .

Rest in the inner silence .

Remain alone , without selfwilled thoughts

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| SECTION V | CHAPTER 5

When the truth is clearly seen , it is mind that is liberated from its own ignorance .

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| SECTION V | CHAPTER 5

Be brave , having conquered the mind and the senses .

Be desireless , content with what comes to you unsought .

Live effortlessly , without grabbing or giving up anything .

Be free from all mental perversions and from the blinding taint of illusion

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| SECTION IV | CHAPTER 43

Just as in this universe there are countless beings of various species , in other universes , too , there are similar beings , with different bodies suited to those universes .

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| SECTION IV | CHAPTER 44

He who has eradicated ignorance totally and in whom every form of conditioning has ceased is a liberated sage : though he seems to be aware of this dream known as world-appearance , in reality he does not see it as the world .

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| SECTION IV | CHAPTER 42

Just as a fruit undergoes various changes in size , colour , etc , as it matures , the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser .

The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss .

Caught in its own trap of various activities , and of identification of oneself as their doer , he undergoes endless suffering which is self-imposed and self-willed .

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| SECTION IV | CHAPTER 35

He who has an intelligence that has been rendered pure by the destruction of all inner impurities , has his heart illumined by the light of the self obtained through enquiry into the self .

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| SECTION IV | CHAPTER 35

When the mind has been purified by pure thoughts and actions , it takes on the nature of the infinite , even as a pure cloth takes on a colour easily .

When in a pure mind there arise concepts and notions of a body , scriptural knowledge and dispassion , etc , the world-appearance comes into being .

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| SECTION IV | CHAPTER 33

Only by the constant remembrance of the truth that the self is a pure reflection in the infinite consciousness does " I-ness " cease to grow

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