Yoga Väsiştha Săra Sangraha
एवमुक्तो वसिष्ठेन रामो दाशरथिस्तदा।
सर्वैषणा-विनिर्मुक्तो विनयादिदमब्रवीत् ॥
Thus instructed by Vasistha-ji, Rāma, the son of Dasaratha, who was freed from all desires, replied with humility.
Śri Rāma awoke from his samādhi and listened with attention to Vasiştha-ji.
sarvaişaņā-vinirmuktaḥ - Free from all desires,
A person has innumerable desires. These are categorized into three.
a) vittaişaņā -- the desire for wealth, possessions, security and comfort.
b) putraişaņā -- the desire for progeny, relations, pleasure.
c) lokaişaņā -- the desire for name, fame, status, recognition, power and heaven.
One or the other of these dominates our lives. A seeker of Truth may overcome the desire for wealth and progeny but the desire for name and recognition may still remain deep-rooted. Śri Rāma was free from all the three types of desires.
*vinayād idam abravīt* -- He spoke with humility. For the ignorant people a few university degrees and the knowledge of some information bring pride. They feel superior to others and look down upon those with a little less knowledge.
However, only true knowledge brings humility (vidyā dadāti vinayam).
Srī Rāma was already humble by nature and with Self-knowledge he became totally egoless.
Jai Shree Ram
Ref. -
Yoga Vashishtha Saar Sangraha, Chapter 7, Verse 12
Swami Tejomayananda Ji
एवमुक्तो वसिष्ठेन रामो दाशरथिस्तदा।
सर्वैषणा-विनिर्मुक्तो विनयादिदमब्रवीत् ॥
Thus instructed by Vasistha-ji, Rāma, the son of Dasaratha, who was freed from all desires, replied with humility.
Śri Rāma awoke from his samādhi and listened with attention to Vasiştha-ji.
sarvaişaņā-vinirmuktaḥ - Free from all desires,
A person has innumerable desires. These are categorized into three.
a) vittaişaņā -- the desire for wealth, possessions, security and comfort.
b) putraişaņā -- the desire for progeny, relations, pleasure.
c) lokaişaņā -- the desire for name, fame, status, recognition, power and heaven.
One or the other of these dominates our lives. A seeker of Truth may overcome the desire for wealth and progeny but the desire for name and recognition may still remain deep-rooted. Śri Rāma was free from all the three types of desires.
*vinayād idam abravīt* -- He spoke with humility. For the ignorant people a few university degrees and the knowledge of some information bring pride. They feel superior to others and look down upon those with a little less knowledge.
However, only true knowledge brings humility (vidyā dadāti vinayam).
Srī Rāma was already humble by nature and with Self-knowledge he became totally egoless.
Jai Shree Ram
Ref. -
Yoga Vashishtha Saar Sangraha, Chapter 7, Verse 12
Swami Tejomayananda Ji
Rama asked: "Sir, I beg you what is mind?"
Vasishta answered: "Space is the emptiness in which matter appears, and mind is the emptiness in which space appears"
Vasishta answered: "Space is the emptiness in which matter appears, and mind is the emptiness in which space appears"
The Self is pure Consciousness, eternal, omnipresent, immutable and self-effulgent like the light of the sun.
O Rama, there are liberated beings even among worms and insects; and there are stupid fools among the gods. The self is in all; it exists as the all everywhere at all times and in all ways.
Yoga Vasistha page 204
Yoga Vasistha page 204
The sight of the Spirit eliminates desires, and the absence of desires shows the Light of Spirit to sight.
Maharṣi Vasiṣṭha
in Yogavāsiṣṭha Mahāramāyaṇa
Maharṣi Vasiṣṭha
in Yogavāsiṣṭha Mahāramāyaṇa
Shun your sense that “It is I” and “These are mine.” Without these feelings, the mind is cast down.
When dream ends, deep sleep ensues; when seeds of thought perish, you are liberated. In liberation the seeds of thought do not exist: if a liberated sage appears to live and think, he only appears to do so, like a burnt cloth lying on the floor
True knowledge consists in seeing phenomena as void and knowing the one emptiness to the sole unity and real entity. The appearance of the world is only a perspective of the environment that is Divine Consciousness. It is contained in the small space of human consciousness within the soul.
When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears. When one begins to enquire "What is 'I' in this body composed of blood, flesh, bone, etc.?" at once ignorance ceases to be.
The pure mind is free from latent tendencies, and therefore it attains self-knowledge. Since the entire universe is within the mind, the notions of bondage and liberation are also within it.
When the self, self-forgetfully, identifies itself with the objects seen and experienced and is thus impurified, there arises the poison of craving. This craving intensifies delusion.
Gods like Siva, etc., may be able to cope with the fires of cosmic dissolution; but it is impossible for anyone to deal with the consuming fire of craving.
Whatever terrible suffering and calamities there are in the world are all the fruits of craving, O Rama.
Remaining unseen and subtle, this craving is yet able to consume the very flesh, bone and blood of the body. In a moment it seems to subside, the next moment it is in an expanded state.
Afflicted by it, man becomes pitiable, weak, lustreless, mean, deluded, miserable and fallen. When this craving has ceased, one's life-force is pure and all divine qualities and virtues enter one's heart.
The river of craving flows only in the heart of the unwise person.
Even as an animal falls into a trap (a blind well) on account of its craving for food (the bait), a man following the trail of his craving falls into hell.
Even the worst blindness of senility is mild in comparison to the blinding delusion which craving brings about in one's heart in the twinkling of an eye.
Craving makes one cringe and become 'small': even lord Visnu becarne a dwarf when he decided to beg. Hence, this craving which is the source of all sorrows and which destroys the lives of all beings should be renounced from a great distance.
Yet, it is on account of craving that the sun shines on earth, the wind blows, the mountains stand and the earth upholds living beings; all the three worlds exist only on account of craving.
All the beings in the three worlds are bound by the rope of craving.
It is possible to break even the strongest rope in this world, but the rope of craving is hard to break.
Therefore, O Rama, give up craving by giving up thinking or conceptualisation. The mind cannot exist without thinking or conceptualisation.
First, let the images of 'I', 'you' and 'this' not arise in the mind, for it is because of these images that hopes and expectations come into being.
If you can thus refrain from building these images, you will also be counted as a man of wisdom.
Craving is non-different from the ego-sense. Ego-sense is the source of all sins.
Cut at the very root of this ego-sense with the sword of wisdom of the non-ego. Be free from fear.
Gods like Siva, etc., may be able to cope with the fires of cosmic dissolution; but it is impossible for anyone to deal with the consuming fire of craving.
Whatever terrible suffering and calamities there are in the world are all the fruits of craving, O Rama.
Remaining unseen and subtle, this craving is yet able to consume the very flesh, bone and blood of the body. In a moment it seems to subside, the next moment it is in an expanded state.
Afflicted by it, man becomes pitiable, weak, lustreless, mean, deluded, miserable and fallen. When this craving has ceased, one's life-force is pure and all divine qualities and virtues enter one's heart.
The river of craving flows only in the heart of the unwise person.
Even as an animal falls into a trap (a blind well) on account of its craving for food (the bait), a man following the trail of his craving falls into hell.
Even the worst blindness of senility is mild in comparison to the blinding delusion which craving brings about in one's heart in the twinkling of an eye.
Craving makes one cringe and become 'small': even lord Visnu becarne a dwarf when he decided to beg. Hence, this craving which is the source of all sorrows and which destroys the lives of all beings should be renounced from a great distance.
Yet, it is on account of craving that the sun shines on earth, the wind blows, the mountains stand and the earth upholds living beings; all the three worlds exist only on account of craving.
All the beings in the three worlds are bound by the rope of craving.
It is possible to break even the strongest rope in this world, but the rope of craving is hard to break.
Therefore, O Rama, give up craving by giving up thinking or conceptualisation. The mind cannot exist without thinking or conceptualisation.
First, let the images of 'I', 'you' and 'this' not arise in the mind, for it is because of these images that hopes and expectations come into being.
If you can thus refrain from building these images, you will also be counted as a man of wisdom.
Craving is non-different from the ego-sense. Ego-sense is the source of all sins.
Cut at the very root of this ego-sense with the sword of wisdom of the non-ego. Be free from fear.
The tree of meditation casts a cool shade in which all desires and cravings come to an end. Meditation expands the shade of self-control, which promotes steadiness of the mind
Rest in your heart in the unchanging and indivisible consciousness. Live an active life, free from the false notion that 'I am the doer'.
The mind which is tied to the ego-sense and notions of pleasure and pain, is the seed for this samsara or world-illusion.
The mind of a jivanmukta is not swayed in the least from its utter equanimity by any kind of pleasure or pain, anymore than a mountain is blown away by someone blowing it with his breath. Such a mind is totally unaffected in great honor and festivity and in great calamity.
The mind of a jivanmukta is not swayed in the least from its utter equanimity by any kind of pleasure or pain, anymore than a mountain is blown away by someone blowing it with his breath. Such a mind is totally unaffected in great honor and festivity and in great calamity.
Abandon the identification of the self with the body and behold the consciousness that knits together all the beings that exist in the universe.
Ignorance and mental activity are perpetuated by each other. When the inner intelligence is awakened, the craving for pleasure ceases. For the wise, cessation of craving for pleasure is therefore natural and effortless.
The total abandonment of desire alone is nirvana; clinging to desires is sorrow. By the abandonment of desire, Brahman is realized in a twinkling of an eye.
When concepts do not arise, the mind vanishes.
Though the infinite consciousness is indivisible, it experiences within itself the two states of bondage and liberation.
Beings
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