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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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| SECTION: III | CHAPTER: 100

The individualised consciousness ( the mind ) has arisen in the supreme being , O Rama : it is both different and non-different from the infinite consciousness even as a wave is different and non-different from the ocean .

To the enlightened the mind is the absolute Brahman and naught else .

To the unenlightened, the mind is the cause of repetitive history ( samsara ) .

When dualistic concepts are used by us , O Rama , it is only to facilitate instruction : the division is not real .

The absolute Brahman is omnipotent : and there is nothing which is outside of it .

It is his own power or energy that pervades all things .

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| SECTION: III | CHAPTER: 102

There is no division in the self , for the absolute Brahman is all this .

What then is called bondage and what is liberation ?

It is only in a state of ignorance that you think you experience pain , though you are untouched by pain .

These things do not exist in the self .

Let the body fall or rise or let it go on to another universe ; I am not confined to the body , then how am I affected by all this ?

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| SECTION: III | CHAPTER: 102

Only a fool , not a wise man , is deluded by his own ideas ; it is a fool who thinks that the imperishable is perishable , and gets deluded .

Egotism is but an idea based on a false association of the self with the physical elements .

When one alone exists in all this as the infinite consciousness , how has what is called egotism arisen ?

In fact , this egotism does not exist any more than the mirage exists in the desert .

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| SECTION: III | CHAPTER: 102

Only a fool , not a wise man , is deluded by his own ideas ; it is a fool who thinks that the imperishable is perishable , and gets deluded .

Egotism is but an idea based on a false association of the self with the physical elements .

When one alone exists in all this as the infinite consciousness , how has what is called egotism arisen ?

In fact , this egotism does not exist any more than the mirage exists in the desert .

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| SECTION: III | CHAPTER: 102

Therefore , O Rama , abandon your imperfect vision which is not based on fact ; rest in the perfect vision which is of the nature of bliss and which is based on truth .

Enquire into the nature of truth . Abandon falsehood .

You are ever free ; why do you call yourself bound and then grieve ?

The self is infinite ; why , how and by whom is it bound ?

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| SECTION: III | CHAPTER: 103 104

In the twinkling of an eye it creates countless worlds and in the twinkling of an eye it destroys them .

Even as an able actor plays several roles one after the other , this mind assumes several aspects one after the other .

It makes the unreal appear as real and vice versa ; and on account of this it seems to enjoy and to suffer .

Even that which it gets naturally it grabs with hands and feet , and as a result of this false sense of ownership , suffers the consequences .

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What shall I do? Where shall I go? What shall I try to hold? What shall I renounce?
This entire universe is permeated by the one Self. Unhappiness or sorrow is the Self. Happiness is the Self, too. All desires are but empty void. Having known that all this is the Self, I am freed from all travail. In this body, within and without, above and below, everywhere - here and there - there is only the Self and Self alone, and there is no non-self. The Self, alone is everywhere; everything exists as the Self. All this is truly the Self. I exist in the Self as the Self. I exist as all this, as the reality in all everywhere. I am the fullness. I am the Self-Bliss. I fill the entire universe like the cosmic ocean

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Ignorance points to the hidden wisdom....
Wisdom then dissolves the ignorance...
Eventually wisdom too comes to rest....
All this is a void...
ego-sense, all appearances too are void...
An absolute silence....
-Sage Vasishtha-

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It is the will to do or not to do that binds...
And its absence is liberation...

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This creation, which is a mere play of consciousness, rises up, like the delusion of a snake in a rope (when there is ignorance) and comes to an end when there is right knowledge

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Yama (death) will not come to those whose minds are above pain. Death will not come to those who have mastered the serpent of desire. Yama (death) will not come to those whose minds have attained peace; death will not come to those who have overcome the serpent of greed; yama (death) will not come to those who have control of anger and passion; death will not tome to those who have reached the highest divine state by daily meditation; death will not come to those who have attained the non-dual state. Mental diseases and pain will not reach those who are non-dual, but have equal vision upon all.

"The mind should be kept under control. It should not become abstract on the way to reaching the highest state which is the Atma, or God, where no differentiation of this or that exists, having overcome all fear. Reaching this state is a difficult work, as it is all Bliss, without pain, and cannot be attained by the ignorant, who are roaming in the darkness. Wisdom is the way which leads to the state of highest bliss, the control of Prana, which is the way to control old age and death.'

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The entire universe exists in an atom of the infinite consciousness; hence an atom itself is the universe.

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He is a happy man whose mind is inwardly cool and free from attachment and hatred and who looks upon this world like a mere spectator

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Just as fire born out of wind, which is fanned into flame, gets extinguished by the same wind, so also that which is born of imagination is destroyed by imagination itself

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