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| SECTION: III | CHAPTER: 112

The restlessness of the mind itself is known as ignorance or nescience ; it is the seat of tendencies , predispositions or conditioning — destroy this through enquiry , as also by the firm abandonment of contemplation of the objects of sense-pleasure .

Mind constantly swings like a pendulum between the reality and the appearance , between consciousnesss and inertness .

When the mind contemplates the inert objects for a considerable time , it assumes the characteristic of such inertness .

Be totally free of conditioning .

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| SECTION: III | CHAPTER: 112

Of course , there is no mind without restlessness ; restlessness is the very nature of the mind .

It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world : that indeed is the power of the mind .

But , when the mind is deprived of its restlessness , it is referred to as the dead mind ; and that itself is penance ( tapas ) as also the verification of the scriptures and liberation .

When the mind is thus absorbed in the infinite consciousness there is supreme peace ; but when the mind is involved in thoughts there is great sorrow .

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| SECTION: III | CHAPTER: 112

Towards whichever object the mind flows with intensity , in that it sees the fulfilment of its cravings .

The cause of this movement in a particular direction is not obvious ; like ripples on the surface of the ocean , such intense movement appears now here and now there , comes into being and dies .

However , just as coolness is inseparable from ice , this restless movement is inseparable from mind .

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| DAILY READING | SECT V | CHAP 32 33

gunavannirguno jata ityanarthakramam viduh
nirguno gunavan jata ityahu siddhidam kramarn (33/4)

Vasistha continued :

Having thus transfigured himself into the very image of Visnu, Prahlada thought of worshipping Visnu.

He thought :

" Here stands another Visnu who is also seated on his vehicle Garuda, who is endowed with all the divine qualities and powers, who bears all the insignias relative to the status of Visnu.

I shall now worship him according to the tradition relating to such worship, but mentally. "

Having thus resolved, Prahlada mentally worshipped Visnu, with all the materials ordained by tradition and scriptural injunctions.

After this he also worshipped Visnu with external rites and rituals.

Upon completion of this worship, Prahlada rejoiced.

From that time, Prahlada worshipped Visnu in that manner every day.

Seeing him and following his example, all the demons in the kingdom also became staunch devotees of Visnu.

And, the rumour spread like wild fire in heaven that the demons who had till lately been enemies of Visnu, had suddenly become his devotees!

The gods in heaven were bewildered : how could demons become devotees!

They quickly approached Visnu and asked him.

The gods said :

Lord, what is this mystery?

The demons are your traditional enemies.

That they should turn into your devotees appears to be unreal and a trick.

Where is the diabolical nature of the demons; and where is devotion to you which arises only during the last incarnation of a jiva?

Good and divine qualities just do not go with these demons: it sounds so incongruous.

Surely, the qualities of a being are always in accordance with the fundamental nature of that being.

To hear that these demons have become your devotees overnight is almost painful.

If it were said that they had gradually evolved into higher states of being, cultivated good qualities and then become your devotees, we could very well understand it.

But that someone who has been of wicked disposition has all at once become your devotee, is incredible.

The Lord replied :

O gods, do not suffer doubt and despair.

Prahlada has become my devotee.

This is indeed his last birth and he deserves to be liberated now.

The seeds of his ignorance have been burnt; he will not be born any more.

It is meaningless and painful to hear that a good man has become evil-minded.

It is appropriate and good to hear that one who has had no good qualities has become good.

Prahlada's change is for your good.

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| SECTION: III | CHAPTER: 113

The power which creates this world-appearance and keeps it revolving as the potter's wheel is kept revolving by a potter , is the psychological tendency ( or mental conditioning ) .

Like a bamboo , it is hollow and without substance .

Like the waves of a river , it does not die even when it is cut asunder .

It cannot be grasped .

It is subtle and soft , but it has the power of a sword .

Though it is perceived in its own reflection as its effects , it is not useful in one's quest of truth .

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| SECTION: III | CHAPTER: 113

Even while doing all the actions natural to you , if you are unattached to those actions , you are truly the non-doer ; if you are doing nothing and are attached to that non-doership ( then you are doing nothing ) you become the doer !

When all this world is like the juggler's trick , what is to be given up and what is to be sought ?

The seed of this world-appearance is ignorance ; without being seen as " this is it " , this ignorance has the quality of truth !

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| SECTION: III | CHAPTER: 113

You are not the doer of any action here ; so , why do you assume doership ?

When one alone exists , who does what and how ?

Do not become inactive , either ; for what is gained by doing nothing ?

What has to be done has to be done .

Therefore , rest in the self .

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VASISTHA'S YOGA | SECTION: III | CHAPTER: 113

The psychological tendency ( or mental disposition or mental conditioning ) is unreal , yet it does arise in the mind : hence it can be compared to the vision of two moons in a person suffering from diplopia .

Hence this tendency should be renounced as if it were sheer delusion .

The product of ignorance is real only to the ignorant person ; to the wise , it is just a verbal expression ( just as one speaks of the barren woman's son ) .

Do not remain ignorant , but strive to be wise , by renouncing mental conditioning as you would abandon the idea that there is a second moon .

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| DAILY READING | SECT V | CHAP 33

tribhuvanabhavanabhiramakosam sakalakalankaharam param prakasam
asaranasaranam saranyamisam harimajamacyutamisvaram prapadye ( 19 )

Vasistha continued :

After thus reassuring the gods, Visnu disappeared.
And, the gods returned to their respective abodes.

They became friendly towards Prahlada.

Every day Prahlada thus worshipped the lord Visnu by thought, word and deed.

As the immediate fruit of such worship, all the noble qualities like wisdom and dispassion grew in him.

He did not seek pleasure; even his mind did not contemplate pleasure.

Having abandoned craving for pleasure, his mind was dangling without support.

Lord Visnu came to know of the state of Prablada.

He travelled along the netherworld to where Prahlada was worshipping him.

Seeing that lord Visnu himself had come in the palace, Prahlada rejoiced even more and worshipped Visnu again.

Prahlada prayed:

I take refuge in the Lord in whom the three worlds rejoice, who is the supreme light which destroys the darkness of every kind of ignorance and impurity, who is the refuge of the helpless destitute, who alone is the Lord whose refuge is worth seeking, the unborn, the surest security.

You are radiant like the blue lotus or the blue jewel; your body is blue like the zenith of the clear winter sky; and you hold your divine insignia in your hands — I take refuge in you.

I take refuge in him whose voice is the truth ( the holy scriptures ), whose navel-lotus is the seat of Brahma the creator and who dwells in the hearts of all beings.

I take refuge in him the radiance of whose nails sparkles as the stars in the heaven, whose sweet smiling face is the moon, in whose heart there is a jewel from which rays emanate and flow as the holy river Ganga and who is clad in the pure autumnal sky.

I take refuge in him in whom this extensive universe rests without diminution, who is ever unborn and unchanging, whose body is composed of all the auspicious qualities and who rests on a banyan leaf.

I take refuge in him who has goddess Laksmi at his own side, the beauty of whose body is like the beauty of the setting sun.

I take refuge in the Lord who is like the sun unto the lotus of the three worlds, who is like a lamp unto the darkness of ignorance, who is of the nature of infinite consciousness, and who destroys the suffering and distress of all beings in the universe.

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| SECTION: III | CHAPTER: 113

This ignorance or mental conditioning has but a momentary existence : yet , since it flows on , it seems to be permanent like a river .

Because it is able to veil the reality , it seems to be real : but when you try to grasp it , you discover it is nothing .

Yet , again , it acquires strength and firmness on account of these qualities in the world-appearance , even as a flimsy fibre when rolled into a rope acquires great strength .

This conditioning seems to grow , but in fact it does not .

For when you try to grasp it , it vanishes like the tip of a flame

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| SECTION: III | CHAPTER: 113

This ignorance or mental conditioning is powerless to do anything , yet it seems to be very active , even as a mirror actively reflects the light of a lamp .

Even as a life-like painting of a woman is unable to perform the duties of a living woman , this ignorance or mental conditioning is incapable of functioning , though it appears to be potent .

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| SECTION: III | CHAPTER: 113

Because of its proximity to the infinite consciousness , it seems to be active ; and when that infinite consciousness is realised , it ( the conditioning ) comes to an end .

This mental conditioning dies when not fed by attachment to objects ; but even in the absence of such attachment , it continues to remain as a potentiality .

This ignorance or mental conditioning is acquired by man effortlessly and it seems to promote pleasure , but in truth it is the giver of grief .

It creates a delusion of pleasure only by the total veiling of self-knowledge .

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| SECTION: III | CHAPTER: 113

On account of this conditioning , differences are seen in the objects of this creation .

Though it cannot be said to abide in a particular place , it is seen everywhere .

This mental conditioning is not a manifestation of intelligence , yet being based on intelligence it has the appearance of intelligence .

Though it is ever changing , it creates in oneself an illusion of permanence .

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VASISTHA'S YOGA | DAILY READING | SECT V | CHAP 34

sarvasambhramasamsantyai paramaya phalaya ca
brahmavisrantiparyanto vicaro stu tava nagha ( 3 )

The Lord said :

O Prahlada, you are an ocean of good qualities and you are indeed the jewel among the demons.

Ask of me any boon of your choice which is conducive to the cessation of the sorrow of birth.

Prahlada said :

Lord, you are the indweller of all beings and you grant the fruition of all our wishes.

Pray, grant me that boon which you consider to be limitless and infinite.

The Lord said :

Prahlada, may you be endowed with the spirit of enquiry till you rest in the infinite Brahman so that all your delusions might come to an end and you may attain the highest fruit ( blessing ).

Vasistha continued:

Having said thus, the Lord disappeared.

Prahlada concluded his worship and after singing hymns in praise of the Lord, began to reflect in the following manner.

Prahlada contemplated :

The Lord had commanded " Be continually engaged in enquiry "; hence, I shall engage myself in enquiry into the self.

What am I who speaks, walks, stands and functions on this elaborate stage known as the world — I should find this out to begin with.

Surely, I am not this world which is outside and which is inert, composed of trees, shrubs and mountains.

Nor am I the body which was born on account of the movement of the life-breath, and which seems to live for a very brief moment.

I am not sound ( word or name or expression ) which is apprehended by the inert substance known as the ear, which is but a momentary movement of air and which is devoid of form and devoid of existence.

I am not the sense or experience of touch, which is also momentary and which is able to function only on account of the infinite consciousness.

Nor am I the sense of taste based on the ever changing and restless tongue ever devoted to its objects.

I am not the sense of sight ( or form ) which too is momentary and which is but a perversion of the understanding of the seer.

Nor am I the sense of smell, which is an imaginary creation of the nose and which has an indeterminate form.

Hence, I am devoid of all these imaginary qualities.

I have nothing whatsoever to do with the functions of these senses.

I am pure consciousness.

I am peace beyond thought.

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| SECT V | CHAP 34

a idanim smrtam satyam etattad akhilam maya
nirvikalpacidabhasa esa atma smi sarvagah ( 19 )

Prahlada continued to contemplate :

I am the all-pervading reality which is devoid of objectivity and therefore percepts and concepts.

I am pure consciousness.

It is by this consciousness that all things, from a little pot to the mighty sun, are perceived.

Ah, I now recollect the truth that I am the self which is omnipresent, in which there is no conceptualisation.

It is by that self that all the senses and their experiences are made possible, for it is the inner light.

It is because of that inner light that these objects acquire their apparent substantiality.

It is thanks to that inner light of consciousness, which is utterly free from all modifications, that the sun is hot, the moon is cool, the mountain is heavy and water is liquid.

It is the cause of all the effects that manifest as this creation, but it is itself uncaused.

It is on account of that inner light of consciousness that the characteristic nature of the diverse objects arises.

Because it is formless and because it is the cause of all effects, this universe has arisen in it, with all its diversity.

It alone is the cause of the manifestation of the trinity ( Brahma the creator, Visnu the preserver and Siva the redeemer ); but it is not itself caused.

I salute this self which is its own light, free from the duality of knower and known, subject and object.

In it exist all things of this universe; and into it they enter.

Whatever this inner self thinks of, that happens everywhere — apparently as an external reality.

When thought of by this consciousness, these things seem to come into being; when thought of as nonexistent, they reach their end.

Thus, all these infinite objects appear in the limitless space of consciousness.

They appear to grow and they appear to diminish, even as a shadow seems to grow and to diminish in the light of the sun.

This self or inner light of consciousness is unknown and unseen: it is attained by those who have purified their heart.

But by the holy ones it is seen in the supremely pure cosmic space ( dimension ) of consciousness.

This self exists in an undivided state in the three worlds — from Brahma the creator to the blade of grass, as the infinite and self-luminous consciousness.

It is one, without beginning and end; it exists as the all, as the inner experiencing of all mobile and immobile beings.

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| SECT V | CHAP 30 31

manakcalati parne pi drstaribhayabhitayah
yadhvastrasyanti vidhvasta mrgyo gramagata iva (31/12)

Vasistha continued:

O Rama, I shall narrate to you another story which illustrates the path to enlightenment which is free from obstacles.

In the netherworld there was a mighty demon-king known as Hiranyakasipu.

He had wrested the sovereignty of the three worlds from Indra ( Hari ? ).

He ruled the three worlds.

He had many sons.

Among them was the famous Prahlada who shone like a brilliant diamond among jewels.

The demon-king who thus enjoyed the lordship of the three worlds, the blessing of a mighty army and good children, became proud and arrogant.

His aggressive ways and his rule of terror greatly worried the gods who prayed to the creator Brahma to find a way out of their predicament.

In answer to their prayer, the lord Hari assumed the form of Narasimha and destroyed the demon-king.

Narasimha's body was enormous and powerful.

He had sharp and dreadful teeth and nails.

His ear-rings were like fire-brands.

His abdomen was mountainous.

He had powerful arms which could shake the whole creation.

His breath rocked mountains.

The hairs on his body were like tongues of flames.

His very limbs were terrible missiles.

Unable to endure the fiery gaze of Narasimha, the demons fled in all directions.

The inner apartments of the palace had been reduced to ashes.

Prahlada whose life had been spared performed the funeral rite of his fallen relations.

He consoled the wounded ones.

Stunned by the magnitude of the destruction, he and the others who remained alive stood immobile for a while.

Prahlada mused:

Who is there to help us now: the very seeds of the demon-families have been destroyed by Hari.

Alas, our enemy has swiftly reached the peak of military victory.

The gods who used to bow down humbly to the feet of my father have occupied our realm.

My own relations have become lustreless, unemployed, without enthusiasm, destitute and miserable.

The demons who were strong and powerful once, are weak and timid now like the gods: indeed, mysterious is the destiny.

A timid deer when it is taken into a strange village, takes fright at the sound of a falling leaf: even so the demonesses, who have seen the valour of the enemy, panic at anything.

The gods have taken back the wish-fulfilling tree.

Even as the demons delighted to look at the faces of the goddesses before, the gods delight to look at the demonesses now.

The demi-goddesses and others who enjoyed life in the inner apartments of the demons have escaped and have gone away to the forests of the mount Meru and live like birds of the forest.

My own mothers ( the queens ) are the very images of grief.

Alas, my father's fan serves Indra now.

By the grace of Hari, we have been subjected to incomparable and inexpressible adversity,the very thought of which makes us miserable and desperate.

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| SECTION: III | CHAPTER: 110

What is more mysterious than that the mind is able to veil the omnipresent , pure , eternal and infinite consciousness making you confuse it with this inert physical body ?

The mind itself appears as wind in the moving element , lustre in the lustrous , solidity in earth and void in the space .

If " the mind is elsewhere " the taste of food that is being eaten is not really experienced .

If " the mind is elsewhere " one does not see what is right in front of oneself .

The senses are born of the mind , but not the other way round

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| SECTION: III | CHAPTER: 110

It is the mind indeed that , on account of persistent thinking , thinks that it is born, that it dies ; and though it has no form , thinks that it is a jiva with a body etc .

On account of thoughts alone does it acquire a nationality , and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed .

He who does not allow his mind to roam in objects of pleasure is able to master it .

Even as one who is bound to a pillar does not move , the mind of a noble man does not move from the reality : he alone is a human being , the others are worms .

He attains to the supreme being by constant meditation .

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| SECTION: III | CHAPTER: 110

It is only from the point of view of fools that the body and the mind are said to be quite different ; in fact , they are non-different , being mind alone .

Salutations to those sages who have actually realised this truth .

The sage who has realised this is not disturbed even if the body is embraced by a woman : to him it is like a piece of wood coming into contact with the body .

Even if his arms are cut off , he does not experience it .

He is able to convert all sorrow into bliss .

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| SECTION: III | CHAPTER: 110

If the mind is elsewhere , even if you hear an interesting story , you do not hear anything at all .

Just as an actor is able to portray in himself the character of different personalities , the mind is able to create different states of consciousness like waking and dreaming .

The mind experiences what it itself constructs , the mind is nothing but what has been put together by thought ; knowing this , do as you please

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| SECTION: III | CHAPTER: 103 104

Time as changing seasons is able indirectly to bring about changes in the trees and plants ; even so, the mind makes one thing appear to be another by its powers of thought and ideation .

Therefore , even time and space and all things are under the control of the mind .

Depending upon its intensity or dullness , and upon the size ( big or small ) of the object created or influenced , the mind does what is to be done with some delay or much later : it is not incapable of doing anything whatsoever .

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| SECTION: III | CHAPTER: 110

What is man but the mind ?

The body is inert and insentient .

One cannot say that the mind is inert , though one cannot say that it is sentient either .

What is done by the mind is action ; what is renounced by the mind is renunciation .

Mind is the whole world , mind is the atmosphere , mind is the sky , mind is earth , mind is wind , and mind is great .

Only he whose mind is foolish is called a fool : when the body loses its intelligence ( for example , in death ) the corpse is not said to be foolish !

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| SECTION: III | CHAPTER: 110

The impure mind sees a ghost where there is just a post , and pollutes all relationships , creating suspicion among friends and making enemies of them , even as a drunken man sees that the world is revolving around him .

A distressed mind turns food into poison and causes disease and death .

The impure mind ( laden with the tendencies ) is the cause for delusions ( manias and phobias ) .

One should strive to uproot these and discard them

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| SECTION: III | CHAPTER: 110

Mind decides what is sweet and what is bitter , who is friend and who is enemy .

Mind decides the length of time : the king Lavana experienced the period of less than an hour as if it extended to a life-time .

Mind decides what is heaven and what is hell .

Hence , if this mind is mastered , everything is mastered , including the senses .

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| SECTION: III | CHAPTER: 100

The jiva is at the junction of consciousness and matter ; and because it is a reflection of the absolute Brahman , it is said to be in Brahman .

See the entire universe and also the ' I ' as the absolute Brahman , for the self ( which is Brahman ) is omnipresent .

When that self thinks , it is known as mind .

It is nothing but the power of the absolute Brahman which is non-different from Brahman : in it all this arbitrary division into ' I ' and ' this ' are but apparent reflections .

The very reality of the mind is Brahman alone .

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| SECTION: III | CHAPTER: 100

In embodied beings , it is the cit-sakti ( the power of consciousness or intelligence ) .

It is motion in air , stability in earth , void in space , and it is the power of self-consciousness ( ' I am ' ) in created beings .

Yet all this is nothing but the power of absolute Brahman .

It is the power of disintegration , the power that causes grief in the grief-stricken and the power that causes elation in the joyous ; in the warrior it is valour ; it is the power that triggers creation and the same power brings about the dissolution of the universe .

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