swami suryadevananda yoga vashishtha pdf
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http://estudantedavedanta.net/Yoga%20Vasishta%20Sara.pdf
CHAPTER ONE
DISPASSION
1. Salutations to that calm effulgence which is
endless and unlimited by space, time etc., the pure
consciousness which can be known by experience only.
2. Neither one who is totally ignorant nor one
who knows it (i.e. Truth) is eligible to study this book.
Only he who thinks ‘I am bound; I must become free’ is
entitled to study it.
3. Until one is definitely blessed by the Supreme
Lord he will not find either a proper Guru or the right
scripture.
4. Just as a steady boat, O Rama, is obtained from
a boatman, so also the method of crossing the ocean of
samsara is learnt by associating with great souls.
5. The great remedy for the long-lasting disease of
samsara is the enquiry, ‘Who am I?, to whom does this
samsara belong?,’ which entirely cures it.
6. Not a day should be spent in a place which does
not possess the tree of a wise knower of Truth with its
good fruit and cool shade.
7. The sages are to be approached even if they do
not teach. Even their talks in a light vein contain wisdom.
8. The company of sages converts emptiness into
fullness, death into immortality and adversity into
prosperity.
9. If sages were concerned solely with their own
happiness with whom could those tormented by the
sorrows of samsara seek refuge?
10. That which is imparted, O good soul, to a
worthy disciple who has become dispassionate, is the real
wisdom; it is the real purport of the sacred texts and is
also the comprehensive wisdom.
11. Following the customary method of teaching is
only for preserving the tradition. Pure awareness results
solely from the clarity of the disciple’s understanding.
12. The Lord cannot be seen with the help of the
sacred texts or the Guru. The self is seen by the Self alone
with the pure intellect.
13. All the arts acquired by men are lost by lack of
practice, but this art of wisdom grows steadily once it rises.
14. Just as an ornament worn round the neck is
considered lost through forgetfulness and is gained when
the mistake is realized, so also the Self is attained (when
the delusion is removed) by the words of the Guru.
15. He is indeed an unfortunate person who, not
knowing his own Self, takes pleasure in sense-objects,
like one who realizes too late that the food eaten by him
was poisonous.
16. That perverted man who, even after knowing
that worldly objects are deceptive, still thinks of them, is
an ass not a man.
17. Even the slightest thought immerses a man in
sorrow; when devoid of all thoughts he enjoys imperishable
bliss.
18. Just as we experience the delusion of hundreds
of years in a dream lasting an hour, so also we experience
the sport of maya in our waking state.
19. 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.
20. He who has understood well how to abandon
all ideas of acceptance and rejection and who has realized
the consciousness which is within the innermost heart —
his life is illustrious.
21. On the dissolution of the body, the ether
(consciousness) limited by the heart (hridayam) alone ceases
to exist. People lament needlessly that the Self is extinct.
22. When pots, etc. are broken the space within
them becomes unlimited. So also when bodies cease to
exist the Self remains eternal and unattached.
23. Nothing whatever is born or dies anywhere at any
time. It is Brahman alone appearing illusorily in the form of
the world.
24. The Self is more extensive than space; it is pure,
subtle, undecaying and auspicious. As such how could it
be born and how can it die?
25. All this is the tranquil, One without beginning,
middle or end, which cannot be said to be existent or
non-existent. Know this and be happy.
26. O Rama, it is indeed nobler to wander begging
about the streets of the outcasts (chandalas), an earthen
bowl in hand, than to live a life steeped in ignorance.
27. Neither disease nor poison nor adversity nor
any other thing in the world causes more suffering to
men than such stupidity engendered in their bodies.
CHAPTER TWO
UNREALITY OF THE WORLD
1. Just as the great ocean of milk became still when
the Mandara Mountain (with which it was churned by
the Devas and the Asuras) became still, even so the illusion
of samsara comes to an end when the mind is stilled.
2. Samsara rises when the mind becomes active
and ceases when it is still. Still the mind, therefore, by
controlling the breath and the latent desires (vasanas).
3. This worthless (lit. burnt out) samsara is born
of one’s imagination and vanishes in the absence of
imagination. It is certain that it is absolutely unsubstantial.
4. The idea of a (live) snake in a picture of a snake
ceases to be entertained when the truth is known. Similarly
samsara ceases to exist (when the Truth is realized), even
if it continues to appear.
5. This long-living ghost of a samsara which is the
creation of the deluded mind of man and the cause of his
sufferings disappears when one ponders over it.
6. O Rama, maya is such that it brings delight
through its own destruction; its nature is inscrutable; it
ceases to exist even while it is being observed.
7. Dear boy, wonderful indeed is this maya which
deludes the entire world. It is on account of it that the
Self is not perceived even though it pervades all the limbs
of the body.
8. Whatever is seen does not truly exist. It is like
the mythical city of Gandharvas (fata morgana) or a mirage.
9. That which is not seen, though within us, is
called the eternal and indestructible Self.
10. Just as the trees on the bank of a lake are reflected
in the water, so also all these varied objects are reflected in
the vast mirror of our consciousness.
11. 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.
12. Even though bondage does not really exist, it
becomes strong through desire for worldly enjoyments;
when this desire subsides bondage becomes weak.
13. Like waves rising up from the ocean the unstable
mind rises out of the vast and stable expanse of the Supreme Self.
14. It is because of that which always, of its own accord,
imagines (everything) quickly and freely that this magical
show (of the world) is projected in the waking state.
15. This world, though unreal, appears to exist
and is the cause of life-long suffering to an ignorant
person, just as a (non-existent) ghost (is the cause of
fear) to a boy.
16. One who has no idea of gold sees only the bracelet.
He does not at all have the idea that it is merely gold.
17. Similarly towns, houses, mountains, serpents, etc.
are all in the eyes of the ignorant man, separate objects.
From the absolute point of view; this objective (world) is the
subject (the Self) itself; it is not separate (from the Self).
18. The world is full of misery to an ignorant man
and full of bliss to a wise man. The world is dark to a
blind man and bright to one who has eyes.
19. The bliss of a man of discrimination, who has
rejected samsara and discarded all mental concepts,
constantly increases.
20. Like clouds which suddenly appear in a clear
sky and as suddenly dissolve, the entire universe (appears)
in the Self and (dissolves in it).
21. He who reckons the rays as non-different from
the sun and realizes that they are the sun itself is stated to
be nirvikalpa (the undifferentiating man).
22. Just as the cloth, when investigated, is seen to
be nothing but thread, so also this world, when enquired
into, is (seen to be) merely the Self.
23. This fascinating world rises like a wave in the
ambrosial ocean of consciousness and dissolves in it. How
then can it be different from it (i.e. consciousness) in the
middle (i.e. when it appears)?
24. Just as the foam, the waves, the dew and the
bubbles are not different from water, even so this world which
has come out of the Self is not different from the Self.
25. Just as a tree consisting of fruits, leaves, creepers,
flowers, branches, twigs and roots, exists in the seed of
the tree, even so this manifest world exists in Brahman.
26. Just as the pot (ultimately) goes back to mud,
waves into water and ornaments into gold, so also this
world which has come out of the Self (ultimately) goes
back to the Self.
27. The snake appears when one does not recognise
the rope; it disappears when one recognises the rope. Even
so this world appears when the Self is not recognised; it
disappears when the Self is recognised.
28. It is only our forgetfulness of the invisible Self
which causes the world to appear just as (the ignorance of
the) rope (causes the) snake to appear.
29. Just as the dream becomes unreal in the waking
state and the waking state in the dream, so also death
becomes unreal in birth and birth in death.
30. All these are thus neither real nor unreal. They
are the effect of delusion, mere impressions arising out of
some past experiences.
CHAPTER THREE
THE MARKS OF A
LIBERATED PERSON
(JIVAN MUKTA)
1. The knowledge of the Self is the fire that burns
up the dry grass of desire. This indeed is what is called
samadhi, not mere abstention from speech.
2. He who realizes that the whole universe is really
nothing but consciousness and remains quite calm is
protected by the armour of Brahman; he is happy.
3. The yogi who has attained the state which is
beyond everything and remains always cool as the full
moon is truly the Supreme Lord.
4. He who reflects in his innermost heart upon the
purport of the Upanishads dealing with Brahman and is not
moved by joy and sorrow, is not tormented by samsara.
5. Just as birds and beasts do not take shelter on a
mountain on fire, so also evil (thoughts) never occur to a
knower of Brahman.
6. Wise men also, like foolish men, (occasionally)
make others angry, (but they do so only) in order to test
their ability to control their innate feelings (that is to say
to see how far the anger of other persons will affect them).
7. Just as the trembling (of the body) caused by the
(imaginary) snake persists (for some time) even after realising
that there is no snake, so also the effect of delusion persists
(for some time) even after getting rid of all delusions.
8. Just as a crystal is not stained by what is reflected
in it, so also a knower of truth is not really affected by the
result of his acts.
9. Even while he is intent on outward actions (the
knower of Truth) always remains introverted and extremely
calm like one asleep.
10. Firmly convinced of non-duality and enjoying
perfect mental peace, yogis go about their work seeing
the world as if it were a dream.
11. Let death come to him (the knower of truth)
today or at the end of aeons; he remains untarnished like
gold buried in mire.
12. He may cast off his body at Kashi or in the
house of an outcaste (lit. one who cooks dog’s flesh). He,
the desireless one, is liberated at the very moment he
attains knowledge (of Brahman).
13. To one who is desireless, the earth, O Rama, is
(as insignificant as) the hoof-print of a cow, Mount Meru,
a mound, space as much as contained in a casket and the
three worlds a blade of grass.
14. Like an empty vessel in space (the knower of
Truth) is empty both within and without, while at the
same time he is full within and without like a vessel
immersed in the ocean.
15. He who neither likes nor dislikes the objects
seen by him and who acts (in the world) like one asleep,
is said to be a liberated person.
16. He who is free from the knots (of desires) and
whose doubts have been set at rest is liberated even when
he is in the body (jivan mukta). Although he may seem to
be bound, he is free. He remains like a lamp in a picture.
17. He who has easily (lit. as if in sport) cast off all
his egoistic tendencies and has abandoned even the object
of meditation, is said to be liberated even when he is in
the body.
18. He who does not, like one blind, recognise (lit.
leaves far behind) his relatives, who dreads attachment as
he would a serpent, who looks upon sense-enjoyments
and diseases alike, who disregards the company of women
as he would a blade of grass and who finds no distinction
between a friend and a foe, experiences happiness in this
world and the next.
19. He who casts away from his mind all objects of
perception and, attaining perfect quiescence, remains still
as space, unaffected by sorrow, is a liberated man; he is
the Supreme Lord.
20. The noble-hearted man whose desires of the
heart have come to an end is a liberated man; it does not
matter whether he does or does not practise meditation
or perform action.
21. The idea of Self in the non-Self is bondage.
Abandonment of it is liberation. There is neither bondage
nor liberation for the ever-free Self.
22. If, by perceiving that the objects of perception
do not really exist, the mind is completely freed (from
those objects) there ensues the supreme bliss of liberation.
23. Abandonment of all latent tendencies is said to
be the best (i.e. real) liberation by the wise; that is also the
faultless method (of attaining liberation).
24. Liberation is not on the other side of the sky,
nor is it in the nether world, nor on the earth; the
extinction of the mind resulting from the eradication of
all desires is regarded as liberation.
25. O Rama, there is no intellect, no nescience, no
mind and no individual soul (jiva). They are all imagined
in Brahman.
26. To one who is established in what is infinite,
pure consciousness, bliss and unqualified non-duality,
where is the question of bondage or liberation, seeing
that there is no second entity?
27. O Rama, the mind has, by its own activity,
bound itself; when it is calm it is free.
CHAPTER FOUR
DISSOLUTION OF THE MIND
1. Consciousness which is undivided imagines to
itself desirable objects and runs after them. It is then known
as the mind.
2. From this omnipresent and omnipotent
Supreme Lord arose, like ripples in water, the power of
imagining separate objects.
3. Just as fire born out of wind (fanned into a
flame) is extinguished by the same wind, so also that which
is born of imagination is destroyed by imagination itself.
4. The mind has come into existence through this
(imagination) on account of forgetfulness. Like the
experience of one’s own death in a dream it ceases to exist
when scrutinised.
5. The idea of Self in what is not the Self is due to
incorrect understanding. The idea of reality in what is
unreal, O Rama, know that to be the mind (chittam).
6. ‘This is he’, ‘I am this’, ‘That is mine’, such
(ideas) constitute the mind; it disappears when one
ponders over these false ideas.
7. It is the nature of the mind to accept certain
things and to reject others; this is bondage, nothing else.
8. The mind is the creator of the world, the mind
is the individual (purusha); only that which is done by the
mind is regarded as done, not that which is done by the
body. The arm with which one embraces the wife is the
very arm with which one embraces the daughter.
9. The mind is the cause of (i.e. produces) the
objects of perception. The three worlds depend upon it.
When it is dissolved the world is also dissolved. It is to be
cured (i.e. purified) with effort.
10. The mind is bound by the latent impressions
(vasanas). When there are no impressions it is free.
Therefore, O Rama, bring about quickly, through
discrimination, the state in which there are no impressions.
11. Just as a streak of cloud stains (i.e. appears to
stain) the moon or a blotch of ink a lime-plastered wall,
so also the evil spirit of desire stains the inner man.
12. O Rama, he who, with in-turned mind, offers
all the three worlds, like dried-grass, as an oblation in the
fire of knowledge, becomes free from the illusions of the
mind.
13. When one knows the real truth about
acceptance and rejection and does not think of anything
but abides in himself, abandoning everything, (his) mind
does not come into existence.
14. The mind is terrible (ghoram) in the waking state,
gentle (santam) in the dream state, dull (mudham) in deep
sleep and dead when not in any of these three states.
15. Just as the powder of the kataka seed, after
precipitating the dirt in water, becomes merged in the
water, so also the mind (after removing all impressions)
itself becomes merged (in the Self ).
16. The mind is samsara; the mind is also said to be
bondage; the body is activated by the mind just as a tree
is shaken by the wind.
17. Conquer your mind first, by pressing the palm
with the palm, grinding the teeth with the teeth and
twisting the limbs with the limbs.
18. Does not the fool feel ashamed to move about
in the world as he pleases and talk about meditation when
he is not able to conquer even the mind?
19. The only god to be conquered is the mind. Its
conquest leads to the attainment of everything. Without
its conquest all other efforts are fruitless.
20. To be unperturbed is the foundation of
blessedness (Sri). One attains liberation by it. To human
beings even the conquest of the three worlds, without the
conquest of the mind, is as insignificant as a blade of grass.
21. Association with the wise, abandonment of
latent impressions, self-enquiry, control of breathing —
these are the means of conquering the mind.
22. To one who is shod with leather the earth is as
good as covered with leather. Even so to the mind which
is full (i.e. undivided) the world overflows with nectar.
23. The mind becomes bound by thinking ‘I am
not Brahman’; it becomes completely released by thinking
‘I am Brahman’.
24. When the mind is abandoned (i.e. dissolves),
everything that is dual or single is dissolved. What remains
after that is the Supreme Brahman, peaceful, eternal and
free from misery.
25. There is nothing to equal the supreme joy felt
by a person of pure mind who has attained the state of
pure consciousness and overcome death.
CHAPTER FIVE
THE DESTRUCTION OF LATENT
IMPRESSIONS
1. O Rama, this enquiry into the Self of the nature
or ‘Who am I?’ is the fire which burns up the seeds of the
evil tree which is the mind.
2. Just as the wind does not affect the creepers in
a picture, so also afflictions do not affect one whose
understanding is fortified by firmness and (always) reflected
in the mirror of enquiry.
3. The knowers of truth declare that enquiry into
the truth of the Self is knowledge. What is to be known
is contained in it like sweetness in milk.
4. To one who has realized the Self by enquiry
Brahma, Vishnu and Shiva are objects of compassion.
5. To one who is fond of enquiring (constantly),
‘What is this vast universe?’ and ‘Who am I?’ this world
becomes quite unreal.
6. Just as in a mirage the idea of water does not
occur to one who knows (that it is a mirage), even so
latent impressions do not rise in one whose ignorance has
been destroyed by realizing that everything is Brahman.
7. By the abandonment of latent impressions or
by the control of breathing, mind ceases to be the mind.
Practise whichever you like.
8. O pure soul, cherish the association of sages
and the true scriptures; you will attain the state of Supreme
Consciousness not in the course of months but days.
9. Latent impressions cease to be active when one
associates with sages, discards all thoughts of samsara and
remembers that the body has to die.
10. O Raghava, even ignorant persons convert, by
the firmness of their conviction, poison into nectar and
nectar into poison.
11. When this body is taken to be real it serves the
purpose of a body, but when it is seen to be unreal it
becomes like space (i.e. unsubstantial).
12. O Rama, while lying on a soft bed you wander
about in all directions with a dream body; but now (in
this waking state) where is that body?
13. Just as a respectable man avoids contact with
an outcast woman carrying dog’s flesh, so also one should
discard the thought ‘I-am-the-body’, even if everything
were to be lost.
14. When the aspirant (sadhu) thinks only of
Brahman and remains calm and free from sorrows his
egoity dies of itself.
15. If one realizes the unity of things everywhere,
one always remains tranquil, inwardly cool and pure like
space without the sense of ‘I’.
16. If inwardly one is cool the whole world will be
cool, but if inwardly one is hot (i.e. agitated) the whole
world will be a burning mass.
CHAPTER SIX
MEDITATION ON THE SELF
1. I, the pure, stainless and infinite Consciousness
beyond maya, look upon this body in action like the
body of another.
2. The mind, the intellect, the senses, etc. are all
the play of Consciousness. They are unreal and seem to
exist only due to lack of insight.
3. Unmoved by adversity, a friend of all the world
in prosperity, without ideas of existence and nonexistence,
I live free from misery.
4. Inactive am I, desireless, clear as the sky, free
from hankering, tranquil, formless, everlasting and
unmoving.
5. I have now clearly understood that the five
elements, the three worlds and I myself are pure Consciousness.
6. I am above everything; I am present everywhere;
I am like space; I am that which (really) exists; I am unable
to say anything beyond this.
7. Let imaginary waves of universe rise or fall in
me who am the ocean of infinite Consciousness; there is
no increase or decrease in me.
8. How wonderful that in me, the infinite ocean
of consciousness, waves of jivas (individual souls) rise,
sport for a while and disappear according to their nature.
9. The world which has come into existence on
account of my ignorance has dissolved likewise in me. I
now directly experience the world as supreme bliss of
consciousness.
10. I prostrate to myself who am within all beings,
the ever-free Self abiding as inner Consciousness
CHAPTER SEVEN
METHOD OF PURIFICATION
1. O Raghava, be outwardly active but inwardly
inactive, outwardly a doer but inwardly a non-doer, and
thus play your part in the world.
2. O Raghava, abandon all desires inwardly, be
free from attachments and latent impressions, do
everything outwardly and thus play your part in the world.
3. O Raghava, adopt a comprehensive view,
characterised by the abandonment of all objects of
contemplation, live in your innate Self, liberated even
while alive (jivan-mukta), and thus play your part in the
world.
4. Burn the forest of duality with the fire of the
conviction, ‘I am the one pure Consciousness’ and remain
happy.
5. You are bound firmly on all sides by the idea, I
am the body’. Cut that bond by the sword of knowledge
‘I am Consciousness’ and be happy.
6. Discarding the attachment to non-Self, regarding
the world as a partless (whole), concentrated and with
attention turned inward, remain as pure Consciousness
7. Remain always as pure Consciousness which is
your constant (i.e. true) nature beyond the states of
waking, dream and deep sleep.
8. O mighty-armed, be always free from mental
concepts like the heart of a rock though not insentient
like it.
9. Do not be that which is understood, nor the
one who understands. Abandon all concepts and remain
what you are.
10. Eliminate one concept by another and the mind
by the mind and abide in the Self. Is this so difficult, O
holy man?
11. Sever the mind, which has on account of its
cares become red hot, with the mind which is like iron
sharpened by the study of scriptures.
12. O Raghava, what have you to do with this inert
and dumb body? Why do you feel helpless and miserable
by joys and sorrows on account of it?
13. What a vast difference between the flesh, blood,
etc. (composing the body) and you, the embodiment of
consciousness! Even after knowing this why do you not
abandon the idea of Self in this body?
14. The mere knowledge that this body is like a
piece of wood or a clod of earth enables one to realize the
Supreme Self.
15. How strange that, while the real Brahman is
forgotten by men, the unreal called avidya (nescience)
appears very real to them (lit. struts about before them).
16. It is again strange that while the Supreme
Brahman is forgotten by men, the idea ‘this is mine’ called
avidya is firmly held by them (lit. strongly confronts them).
17. When you do your work do it without
attachment even as a crystal which reflects the objects
before it (but is not affected by them).
18. The conviction that everything is Brahman leads
one to Liberation. Therefore reject entirely the idea of
duality which is ignorance. Reject it entirely.
CHAPTER EIGHT
WORSHIP OF THE SELF
1. If you separate yourself from the body and abide
at ease in Consciousness you will become one (the sole
Reality), everything else appearing (insignificant) like grass.
2. After knowing that by which you know this
(world) turn the mind inward and then you will see clearly
(i.e. realize) the effulgence of the Self.
3. O Raghava, that by which you recognise sound,
taste, form and smell, know that as your Self, the Supreme
Brahman, the Lord of lords.
4. O Raghava, that in which beings vibrate, that
which creates them, know that Self to be your real Self.
5. After rejecting, through reasoning, all that can
be known as ‘non-truth’ what remains as pure
Consciousness — regard that as your real Self.
6. Knowledge is not separate from you and that which
is known is not separate from knowledge. Hence there is
nothing other than the Self, nothing separate (from it).
7. ‘All that Brahma, Vishnu, Shiva, Indra and others
always do is done by me, the embodiment of
Consciousness’ — think in this manner.
8. ‘I am the whole universe. I am the undecaying
Supreme Self. There is neither past nor future apart from
me’ — reflect in this manner.
9. ‘Everything is the One Brahman, pure
Consciousness, the Self of all, indivisible and immutable’
reflect in this manner.
10. ‘There is neither I nor any other thing. Only
Brahman exists always full of bliss everywhere.’ — meditate
on this calmly.
11. The sense of perceiver and perceived is common
to all embodied beings, but the Yogi worships the One
Self.
CHAPTER NINE
EXPOSITION OF THE SELF
1. When this assemblage of body, senses, etc. acts
of its own accord there arises an idea ‘I am this.’ This is
when the jiva-snake is clearly understood there is neither
misery nor the cause of misery.
2. When the conviction that everything is the
space-like (i.e. all pervasive) Consciousness becomes firm
the jiva comes to an end like a lamp without oil.
3. Like a misguided Brahmin, who abandons his
own nobility, and adopts the life of a Sudra, the Lord
assumes the role of the jiva.
4. Just as a child sees an apparition (created by its
own fancy), so also the stupid jiva creates, on account of
delusion, this unreal body and sees it (as separate from
him).
5. A child superimposes a (real) elephant on a clay
elephant and plays with it; even so, an ignorant man
superimposes the body, etc., on the Self and carries on his
activities.
6. The picture of a snake does not cause fear of a
when the jiva-snake is clearly understood there is neither
7. The snake superimposed on a garland merges
in it; so also the sense of separateness rising from the Self
merges in the Self.
8. Although bracelets, etc. appear to be many, as
gold they are one. Similarly although the adjuncts are
many, the Self is really one.
9. Like the organs of the body and modifications
of clay (i.e. vessels of clay) non-duality appears as duality
(i.e. multiplicity) in the form of the moving and unmoving
objects.
10. Just as a single face is reflected as many in a
crystal, in water, or in ghee or in a mirror; so also the
(one) Self is reflected in the (many) intellects (or minds).
11. Just as the sky is (i.e. appears to be) stained by
dust, smoke and clouds, so also the pure Self in contact with
the qualities of maya is (i.e. appears to be) soiled by them.
12. Just as metal in contact with fire acquires the
quality of fire (namely heat), so also the senses, etc. in
contact with the Self acquire the quality of the Self.
13. Just as the invisible Rahu becomes visible when
it is seized by the moon (i.e., comes in contact with the
moon), even so the Self is known by experiencing objects
of perception.
the jiva (ego) stained by the dirt of ignorance.
14. When water and fire come together they acquire
the qualities of each other. Even so when the Self and the
inert body come together the Self looks like the non-Self
and the non-Self looks like the Self.
15. Just as fire thrown into a large sheet of water
loses its quality, so also Consciousness in contact with the
unreal and the inert seems to lose its real nature and
becomes inert.
16. The Self is realised in the body only with effort,
like sugar from the sugarcane, oil from sesame seeds, fire
from wood, butter from a cow and iron from stones (i.e.
ore).
17. Like the sky seen in an unbroken crystal, the
Supreme Lord of the nature of consciousness is seen (i.e.
exists) in all objects.
18. Just as a big lamp kept inside a vessel made of
precious stones illumines by its light both outside and
inside, so also the one Self illumines (everything).
19. Just as the sun’s reflection in a mirror illumines
(other things), so also the reflection of the Self in pure
intellects illumines (other things).
20. That in which this wonderful universe appears
like a snake in a rope is the eternal luminous Self.
21. The Self is without beginning or end. It is
immutable Existence and Consciousness. It manifests
space, it is the source of the jiva and higher than the
highest.
22. The Self is pure Consciousness, eternal,
omnipresent, immutable and self-effulgent like the light
of the sun.
23. The omnipresent Self, the substratum of all, is
non-different from the effulgent Consciousness like heat
from fire. It can only be experienced (not known).
24. Pure Consciousness without intellect, the
Supreme Self, the illuminator of all, the indivisible,
pervading (everything) within and without, is the firm
support (of all).
25. The Self is absolute Consciousness. It is pure
awareness, undecaying, free from all ideas of acceptance
or rejection and not limited by space, time or genus.
26. Just as the air in the universe pervades
everything, so also the Self, the Lord, abides bodiless (in
everything).
27. The Consciousness which exists in the expanse
of earth, in the ornaments, in the sky and in the sun,
exists also inside the worms lying in their shells under the
earth.
28. There is neither bondage nor liberation, neither
duality nor non-duality. There is only Brahman always
shining as Consciousness.
29. Awareness is Brahman; the world is Brahman;
the various elements are Brahman; I am Brahman; my
enemy is Brahman; my friends and relatives are Brahman.
30. The idea of a consciousness and an object of
consciousness is bondage; freedom from it is liberation.
Consciousness, the object of consciousness and everything
else is the Self; this is the gist of all systems of philosophy.
31. There is only consciousness here; this universe
is nothing but consciousness; you are consciousness; I am
consciousness; the worlds are consciousness - that is the
conclusion.
32. That which exists and that which shines (i.e. is
known to exist) are all the Self; anything else which seems
to shine does not (really) exist. Consciousness alone shines
by itself. Ideas of knower and known are idle postulates
CHAPTER TEN
NIRVANA
1. Supreme Bliss cannot be experienced through
contact of the senses with their objects. The supreme state is
that in which the mind is annihilated through one-pointed
enquiry.
2. The bliss arising from the contact of the senses
with their objects is inferior. Contact with the senseobjects
is bondage; freedom from it is liberation.
3. Attain the pure state between existence and nonexistence
and hold on to it; do not accept or reject the
inner or the outer world.
4. Depend always on that true reality between the
sentient and the inert which is the infinite space-like heart.
5. The belief in a knower and the known is called
bondage. The knower is bound by the known; he is
liberated when there is nothing to know.
6. Abandoning the ideas of seer, seen and sight
along with latent desires (vasanas) of the past, we meditate
on that Self which is the primal light that is the basis of
sight.
7. We meditate on the eternal Self, the light of
lights which lies between the two ideas of existence and
non-existence.
8. We meditate on that Self of consciousness, the
bestower of the fruits of all our thoughts, the illuminator of
all radiant objects and the farthest limit of all accepted objects.
9. We meditate on that immutable Self, our reality,
the bliss of which arises in the mind on account of the
close contact between the seer and the seen.
10. If one meditates on that state which comes at
the end of the waking state and the beginning of sleep, he
will directly experience undecaying bliss.
11. The rock-like state in which all thoughts are
still and which is different from the waking and dream
states, is one’s supreme state.
12. Like mud in a mud pot the Supreme Lord who
is existence and space-like consciousness and bliss exists
everywhere non-separate (from things).
13. The Self shines by itself as the one boundless
ocean of consciousness agitated by waves of thought.
14. Just as the ocean is nothing but water the entire
world of things is nothing but consciousness filling all the
quarters like the infinite space.
15. Brahman and space are alike as to their
invisibility, all-pervasiveness and indestructibility, but
Brahman is also consciousness.
16. There is only the one waveless and profound
ocean of pure nectar, sweet through and through (i.e.
blissful) everywhere.
17. All this is truly Brahman; all this is Atman. Do not
cut up Brahman into ‘I am one thing’ and ‘this is another.’
18. As soon as it is realised that Brahman is allpervasive
and indivisible this vast samsara is found to be
the Supreme Lord.
19. One who realises that everything is Brahman
truly becomes Brahman; who would not become immortal
if he were to drink nectar?
20. If you are wise you would become this (Brahman)
by such conviction; if not, even if you are repeatedly told
it would be (useless like offerings) thrown on ashes.
21. Even if you have known the real truth you have
to practise always. Water will not become clear by merely
uttering the word kataka fruit.
22. If one has the firm conviction ‘I am the Supreme
Self called the undecaying Vasudeva’ he is liberated;
otherwise he remains bound.
23. After eliminating everything as ‘not this’, ‘not
this’, the Supreme Being (lit. state) which cannot be
eliminated remains. Think ‘I am That’ and be happy.
24. Know always that the Self is Brahman, one and
whole. How can that which is indivisible be divided into
‘I am the meditator’ and ‘the other is the object of
meditation’?
25. When one thinks ‘I am pure consciousness’ it is
called meditation and when even the idea of meditation
is forgotten it is samadhi.
26. The constant flow of mental concepts relating
to Brahman without the sense of ‘I’ achieved through
intense practice of Self Enquiry (jnana) is what is called
samprajnata samadhi (meditation with concepts).
27. Let violent winds which characterise the end of
aeons (kalpas) blow; let all the oceans unite, let the twelve
suns burn (simultaneously), still no harm befalls one whose
mind is extinct.
28. That consciousness which is the witness of the
rise and fall of all beings, know that to be the immortal
state of supreme bliss.
29. Every moving or unmoving thing whatsoever
is only an object visualised by the mind. When the mind
is annihilated duality (i.e. multiplicity) is not perceived.
30. That which is immutable, auspicious and
tranquil, that in which this world exists, that which
manifests itself as the mutable and immutable objects -
that is the sole consciousness.
31. Before discarding the slough the snake regards it
as itself, but when once it has discarded it in its hole it
does not look upon it as itself any longer.
32. He who has transcended both good and evil
does not, like a child, refrain from prohibited acts from a
sense of sin, nor does he do what is prescribed from a
sense of merit.
33. Just as a statue is contained in a pillar (i.e. block)
even if it is not actually carved out, so also the world
exists in Brahman. Therefore the Supreme State is not a
void.
34. Just as a pillar is said to be devoid of the statue
when it has not actually been carved out, so also Brahman
is said to be void when it is devoid of the impression of
the world.
35. Just as still water may be said to contain or not
contain ripples, so also Brahman may be said to contain
or not contain the world. It is neither void nor existence.
Dakshinamurti stotra:
I praise and salute that Dakshinamurthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
Similar to the image of a town as seen in the mirror,
When one sees the image of the world within him,
The world appears as if it is outside.
It is similar to his seeing due to illusion,
During the state of sleep,
That the one real fact appears as many different truths,
And he realizes,when he wakes up and sees the reality,
That he is really the one and only one soul.
Salutation to the God facing the south,
Who is the greatest teacher.
Like the germ inside the seed is its part,
But becomes different after development
The many places and time which are before us,
Are drawn by illusion in the board of life in a peculiar manner,
By a great savant or an expert Siddha,
Who can create them as per their will,
Salutation to the God facing the south,
Who is the greatest teacher.
He who exists as the real light of truth,
And shines in the false world of appearance,
And He who teaches disciples the great saying,
“Thou art that”[2] after realizing its import,
Gets away from this cycle of life and death.
Salutation to the God facing the south,
Who is the greatest teacher.
Like the light emanating from a lamp,
Kept in a pot with many holes,
Goes out in all directions,
In the person in whom the wisdom goes out
Through the openings of ear, eye, mouth and thought,
And when that person realizes that ‘I know myself”,
This whole universe shines after Him alone,
Who shines in the consciousness as the knower.
Salutation to the God facing the south,
Who is the greatest teacher.
Those great philosophers, who think that,
The body, the soul and the fickle intellect,
The concept of emptiness and all other nothingness,
Are nothing but themselves,
Are similar to the women children, blind and the ignorant.
It is only He who can destroy, this veil of ignorance,
And wake us up from this state of deceit.
Salutation to the God facing the south,
Who is the greatest teacher.
Similar to the Sun when being masked by the serpent Rahu,
Knows that it was existing, once the eclipse is over
That man whose senses are suppressed
When he is asleep,
Because of the veil of illusion,
Realizes that he was in the state of sleep,
When he wakes up.
Salutation to the God facing the south,
Who is the greatest teacher.
Salutations to him who shines and exhibits,
Himself by the beatific Chinmudhra of the hand,
That he exists within the humans as self,
Forever and non changing,
Even during the changing states of childhood, youth and old age
And even during the states of sleep, dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
The truth as represented by the concept of Brahman, exists always.
The world sees as cause and effect,
The differences between us and our lord,
The distinction between teacher and the taught,
The distinction between father and son,
And so the man is confused by illusion,
And believes in these differences,
During the times of dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
To the sake of which supreme Brahman,
The universe is shining as self,
Which is Movable and immovable, with its aspects?
Of water, fire, air, space,
The sun, moon and the individual soul,
And also to those who examine the truth behind,
The meaning of this universe and find,
That it Consists of nothing but,
The God who is every where.
Salutation to the God facing the south,
Who is the greatest teacher.
The concept of the Athma,
Which is explained in this poem of praise,
Hearing which, understanding which,
Meditating which and singing which,
One would attain the state of the godliness,
And the great state of self-realization,
And also you would get the eight powers of occult,
Without any problems in between.
Dakshinamurti stotra Appendix:
The following three stanzas as well as the first stanza are chanted after the main stotra:[2]
It is strange to see,
The very old disciples,
And the very young teacher,
Who sit under a banyan tree,
With the teacher always observing silence,
And the students getting all the doubts cleared.
Salutations to that Dakshinamurthy,
Who is the meaning of the pranava, “om”,
Who is the personification of unalloyed wisdom,
Who is crystal clear in his thought,
And who is the epitome of peace.
Salutations to that Dakshinamurthy,
Who is the teacher of the entire world,
Who is the doctor to those,
Afflicted by the disease of birth and death
Main stotra repeated:
I praise and salute that Dakshinamurthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
Similar to the image of a town as seen in the mirror,
When one sees the image of the world within him,
The world appears as if it is outside.
It is similar to his seeing due to illusion,
During the state of sleep,
That the one real fact appears as many different truths,
And he realizes,when he wakes up and sees the reality,
That he is really the one and only one soul.
Salutation to the God facing the south,
Who is the greatest teacher.
Like the germ inside the seed is its part,
But becomes different after development
The many places and time which are before us,
Are drawn by illusion in the board of life in a peculiar manner,
By a great savant or an expert Siddha,
Who can create them as per their will,
Salutation to the God facing the south,
Who is the greatest teacher.
He who exists as the real light of truth,
And shines in the false world of appearance,
And He who teaches disciples the great saying,
“Thou art that”[2] after realizing its import,
Gets away from this cycle of life and death.
Salutation to the God facing the south,
Who is the greatest teacher.
Like the light emanating from a lamp,
Kept in a pot with many holes,
Goes out in all directions,
In the person in whom the wisdom goes out
Through the openings of ear, eye, mouth and thought,
And when that person realizes that ‘I know myself”,
This whole universe shines after Him alone,
Who shines in the consciousness as the knower.
Salutation to the God facing the south,
Who is the greatest teacher.
Those great philosophers, who think that,
The body, the soul and the fickle intellect,
The concept of emptiness and all other nothingness,
Are nothing but themselves,
Are similar to the women children, blind and the ignorant.
It is only He who can destroy, this veil of ignorance,
And wake us up from this state of deceit.
Salutation to the God facing the south,
Who is the greatest teacher.
Similar to the Sun when being masked by the serpent Rahu,
Knows that it was existing, once the eclipse is over
That man whose senses are suppressed
When he is asleep,
Because of the veil of illusion,
Realizes that he was in the state of sleep,
When he wakes up.
Salutation to the God facing the south,
Who is the greatest teacher.
Salutations to him who shines and exhibits,
Himself by the beatific Chinmudhra of the hand,
That he exists within the humans as self,
Forever and non changing,
Even during the changing states of childhood, youth and old age
And even during the states of sleep, dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
The truth as represented by the concept of Brahman, exists always.
The world sees as cause and effect,
The differences between us and our lord,
The distinction between teacher and the taught,
The distinction between father and son,
And so the man is confused by illusion,
And believes in these differences,
During the times of dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
To the sake of which supreme Brahman,
The universe is shining as self,
Which is Movable and immovable, with its aspects?
Of water, fire, air, space,
The sun, moon and the individual soul,
And also to those who examine the truth behind,
The meaning of this universe and find,
That it Consists of nothing but,
The God who is every where.
Salutation to the God facing the south,
Who is the greatest teacher.
The concept of the Athma,
Which is explained in this poem of praise,
Hearing which, understanding which,
Meditating which and singing which,
One would attain the state of the godliness,
And the great state of self-realization,
And also you would get the eight powers of occult,
Without any problems in between.
Poonjaji's method:
- "There must be a desire for God, a love for Him, or a desire for liberation. Without that, nothing is possible."[web 5]
- "This desire for God or realisation is like an inner flame. One must kindle it and then fan it until it becomes a raging fire which consumes all one's other desires and interests."[web 5]
- "If this inner fire rages for long enough, with sufficient intensity, it will finally consume that one, central, overwhelming desire for God or the Self."[web 5]
- The presence of the Master is the final ingredient: "When the Maharshi’s gaze met my vasana-free mind, the Self reached out and destroyed it in such a way that it could never rise or function again. Only Self remained."[web 5]
Yogavashishtha points
30
not established in wisdom..partly free partly caught. tree ..cut ..but not severed from root.
34
Subtle tendencies have ceased..sign of man of knowledge
Tendencies strong..bondage..weak libn.
35
failure due to slackness of effort.
self effort grinding one's teeth.
36
A weak and dull witted man sees the hand of providence when he is confronted by a strong and powerful adversary and succumbs to him.
37
One should free oneself from likes and dislikes and engage oneself in righteous self-effort and reach the supreme truth.
Knowing that self-effort is alone another name for divine will.
That alone is self-effort which springs from right understanding which manifests in one heart...from scriptures/holy men
3 fold root of self effort
Inner awakening of intelligence
Sankalpa
action
Knowledge of scriptures
teaching preceptor
own action
Fate no roll in above
One who desires salvation should divert the impure Mind to Pure ..by persistent effort..Sara of all scriptures.
Wise knows...success commensurate with my efforts..
no fate. no god
40
Highest form of dispassion born out of pure discrimination has arisen in your heart
As long as the highest wisdom doesn't dawn in the heart, the person revolves in the cycle of birth/death
Wisdom destroys forest of ignorance
roaming in this forest...confusion. suffering
Should establish wisdom in one's heart.
For mind unsteady like monkey
Avoid unwise company.
4 gatekeepers to moksha:
Self control
spirit of enquiry
contentment
good company
Unless supreme being realised ...
suffering..birth/death
Mind gives up restlessness..rests in the Self
essential nature
Such bliss possible only by self knowledge..no other means
One should apply oneself constantly to this self knowledge
that's one's duty
41
To cross Sansara
resort to eternal and unchanging
..whose mind rests in the eternal and is therefore fully self controlled and at peace.
pleasure pain cancel each other..realising this he rests in peace
one who doesn't realise this sleeps in a burning house.
one who gains wisdom of eternal is freed fro samsara
Eternal not attained by rites, riuals.
by pilgrimages, wealth
.attained only by conquest of one's mind.
Conquest of Mind, self -control= fruits of wisdom.
42
When the Mind is at peace, pure, tranquil, free from delusion or hallucination, untangled and free from cravings, it does not long for anything nor does it reject anything.
This is self control or conquest of Mind- one of the 4 gatekeepers to libn.
All that is good and auspicious flows from self control.
All evil I dispelled by self control.
No gain, no pleasure in this world or heaven comparable to Self-control.
Armour of self control knows no sorrow.
not elated nor depressed..self control
all beings with equal vision '' "
42
Enquiry:
should be undertaken by an intelligence that has been purified by a close study of the scriptures.
This enquiry should be unbroken.
By such enquiry the intelligence becomes keen and is able to realise the Supreme.
If intellect dull by absence of enquiry...even cool rays of moon..deadly
childish imagn. throws goblin in every spot
avoid company of such unthinking people.
spirit of enquiry awake..illumine the world.
enlighten all who come into contact with them.
dispel ghost of ignorant mind
realise falsity of sense pleasures/objects.
43
one who doesn't have this 'spiritual eye' of enquiry is indeed to be pitied.
43
Contentment:
quaffed the nectar of contentment doesn't relish craving for sense pleasure.
Satsanga:
intelligence increases
destroys ignorance.
These 4 gatekeepers can save someone drowning in the ocean of Sansara.
Spirit of enquiry itself is the greatest wisdom.
The highest wisdom will seek you of it's own accord.
Until you tame the wild elephant of your Mind with the help of these noble qualities, you cannot have progress towards the Supreme even if you become God, demi-god or tree.
44
due to false ideas of I and This univ. which was never truly created appears to be.
Chintan, Manan of YV...wisdom, conviction , coolness of spirit.
substratum is the experiencing intelligence which has become trikuti.
experiencing alone is the fact, yet, in a state of non understanding, this experience seems to have a subject (experiencer)
Wisdom that is born of the spirit of enquiry dispels this non understanding and the undivided intelligence shines in it's own light.
At that stage even the spirit of enquiry becomes superfluous and dissolves itself.
Till this wisdom arises in you, take help of teachers.
50
clinging to I , You..no libn.
notion of creation lasts...then no NS
53
Ornaments..gold
tendency to objectify ceases..freedom
54
Atma near and far.
....experience of bliss..within oneself
When one convinced 'Self alone real"...one goes beyond sorrow.
55
when cessation of knowable ..flow towards unknowable..fulfilment..goes beyond sorrow.
Without the cessation of the knowable, one's attention cannot be finally turned away from the knowable.
Mere awareness of the involvement of the jiva in this samsara is of no use.
But if the Supreme Lord is known, then sorrow comes to an end.
55
Cosmic intelligence in which Univ. ceases= lord
Lord can be realised only if one is firmly established in the unreality of the universe even as the blueness of the sky is unreal.
Only when creation known to be utterly non-existent..Lord realised.
wisdom unclouded by latent tendencies...jivanmukta
63
C not knowable.
when it wishes to know it becomes the Univ.
64
notion of external knowable removed ..self knowledge arises.
77
C remains as C
But he who has not understood does not experience it's subtlety or true nature.
92
Intense Faith..poison turns to nectar.
In the Mind of the deluded, Unreal manifests itself.
when delusion dispelled..no longer ignorant fancy.
Fanciful conviction Unreal real by repeated imagn.
93
No diff. bet. body and Ignorance
96
If one's intelligence is established in this truth concerning IC, it reaches the Supreme state of Libn.
Depends upon one's own intensity of self effort.
2 pulls...Brahma/world.
one with greater pull wins
once he overcomes ignorance, deluded vision of Unreal forever dispelled.
98
Those who know IC as nameless, formless substratum of univ. gain victory over Sansara.
.. IC becomes aware of inherent power.
as one becomes aware of limbs of body
such awareness =niyati.
also daiva divine dispensation.
in the mind of ignorant dwells terrible goblin called jiva
100
when Mind drops percepn. of duality..there is no duality or unity.
established in IC..peace
no remedy but self knowledge to get rid of disease of Sansara.
112
world appearance attracts ignorant man
114
When thus the real knowledge is gained by means of right enquiry and understanding, only that remains which is not expressible in words.
124
Desire, cause of confusion called world appearance
one who cuts it at the root with the axe of enquiry is freed from it.
Some understand this soon..some later
128
When thus veiled by nescience, the same C views diversity in an agitated state and identifies objects as such, it is known as Mind.
That itself when it is firmly established in the conviction of a certain perception, is known as intelligence.
Light of C eclipsed by a firm conviction in the existence of M=M
Pure M free from latent tendencies.
Hence gains self knowledge
Sansari samsara story
129
M punishes itself by its own latent tendencies and wanders restlessly in this world.
Even when the light of wisdom shines in the life of the deluded M it foolishly rejects it, considering that that wisdom is it's enemy
then it weeps and wails in distress.
sometimes imperfect awakening
renounces without proper understanding
If renunciation with perfect understanding, ..wisdom born of enquiry into the nature of the M ..supreme bliss
132
M doesn't cease to be until it is burnt in the fire of self knowledge.
Abandon your latent tendencies as a bird wishing to fly into the sky breaks out of it's shell.
Born of ignorance, these tendencies hard to destroy.
Ignorant self limiting tendency of M views infinite as finite.
M purified by arising of wisdom
Abandons previous tendencies.
133
M seeks Self to dissolve in the Self.
137
When M rid of tendencies veil vanishes in a moment like mist at sunrise.
greatest sorrow also vanishes
138
M of a noble man does not move from reality.
He alone is a man. Rest worms
He attains to the supreme being by constant meditation.
victory over goblin called M by self effort
By intense self effort it is possible to gain victory over M
then without the least effort individualised C absorbed in IC
when its individuality broken through.
Resolute effort to abandon cravings in M
truly, no other path
if you cant ..vultures in human form
If cravings of M not abandoned
all efforts straw..scriptures, guru etc.
Only when one severs the very root of M with the weapon of non conceptualisation, one can reach Brahma.
Conceptualisation productive of error and sorrow
easily got rid of by self knowledge
Fate , Gods dull witted people
By self effort self knowledge make M No M
Let IC swallow as it were the finite M
and then go beyond everything.
with your intelligence united with the Supreme, hld on to the Self, which is imperishable.
then conquering 3 worlds...insignificant.
deathless nature of Self known...no fear of death
this I , this mine = Mind
when removed , M ceases to be
fearless
139/140
M deprived of restlessness = dead M
= tapa
140
you are not the doer. so why assume doership?
Ignorance/mental condng acquired effortlessly
seems to promote pleasure
but gives great grief
creates delusion of pleasure by total veiling of self knowledge.
mirage fools animals
not a wise man
142
When this ignorance or mental condng. is mastered by becoming aware of it's Unreality, Mind ceases to be - even as when the water ceases to flow, the river dries up.
As long as there does not arise a natural yearning for self knowledge, so long this ignorance or mental condng. throws up an endless stream of world appearance.
"I am not Self ' binds
'I am Self ' liberates.
thought sees blueness in sky
Mind sees the world.
Absolute Brahma alone 'is' . people forget
convinced of the existence of unreal, non existent
144
only in state of ignorance M dreams world appearance
\not when its awake.
145
To remain established in self knowledge = libn.
146
7 ascending states of wisdom
1st
why do I continue to be a fool? .....................pure wish/intention
holy men, scriptures, dispassion
2nd
Enquiry
3rd
Mind becomes subtle
4th
Establishment in truth
5th
Total freedom from bondage or attachment
6th
Cessation of objectivity
7th
Beyond all these. Self knowledge spontaneous. Turyatita.
150
Reject reality of Mind from a great distance.
when division bet. sight, seer, seen abolished..that is the Supreme.
remove dullness and be established in the truth in your heart.
158
If M turns towards the truth, it abandons it's idenf. w/ body
Attains the Supreme.
161
The Scriptures have been produced by enlightened beings for the guidance of those who have been awakened from the slumber of ignorance, after their evil nature and its expressions have ceased to be, and whose intellect naturally seek spiritual guidance.
165
M=world, world=M
when one is realized as not true, both vanish
when M is purified it reflects the truth
and the unreal world appearance vanishes
M purified by persistent contemplation of truth
166
It is only because of forgetfulness of truth that the confusion arises that the unreal is real.
By the purfn of Prana
and by the knowledge of the one which is beyond P
one gains knowledge of all that is to be known concerning the activities of the M
as well as the basis for the succession of births
167
When Self seen as object
seer not seen (realized)
As long as objective universe perceived
one does not realise the Self
when you see the mirage as water, you do not perceive the rising hot air
when you perceive hot air, you do not see water in mirage
when one is truth the other is not
the eyes which perceive all the objects of the world do not see themselves.
as long as notion of objectivity entertained, Self not realized.
Brahma is subtle and pure as space.
it cannot be realized by any effort whatsoever,
as long as one sees what is seen with the inner feeling that they are objects of perception, the realisn. of brahma is far indeed.
167
When div. bet, seer and seen given up
only when 2 seen as one
truth is realized.
behold with the eye of your inner wisdom that in every atom of the univ. there exist countless world appearances.
It is when the Mind becomes absolutely pure that it becomes pure C
hence one with IC
168
it is when one thus experiences the truth, that he is freed from delusion
at the same time one's craving for pleasure is thinned out
that is the only proof of wisdom
painted pot of nectar not nectar
abandon notions of I You
and remain established in truth
170
He who acquires wisdom thro' self enquiry and possesses the following qualifn. enjoys clarity of self knowledge,
even as water becomes clear when alum thrown in it.
Having attained Self knowledge,
he has abandoned the very notion of objectivity.
his cravings have ceased even as the restlessness of rivers ceases on their entering the ocean.
he has cut the net of world appearance even as a mouse curs the snare.
170
it is only when the M has become devoid of all attachment, when it is not swayed by pairs of opposites, when it is not attracted by objects and when it is totally independent of all supports , that it is freed from the cage of delusion.
when all doubts come to rest,
when there is neither elation nor depression,
then the M shines like the Full Moon.
when the impurities if the M have ceased to be, there arise in the heart all auspicious qualities
there is equal vision everywhere
even as darkness is dispelled by rising sun, the world illusion is dispelled when the sun of infinite C arises in the heart.
Such wisdom is capable of gladdening the hearts of all beings in the univ. manifests and expands.
\in short he who has known that which alone is worth knowing transcends all coming and going, birth and death
171
..assisted by holy ones in whom self knowledge has arisen thro' Self enquiry or direct observation.
waves rise and fall
worlds arise and disappear
..deludes the ignorant, not the wise.
space in the pot neither comes into being nor destroyed when pot formed/destroyed
the glamorous world appearance haunts one only as long as one does not engage oneself in enquiry into the nature of the Self.
when wisdom arises , delusion sets.
172
He is firmly established in the truth who feels:
what should I acquire
what should I renounce
when all this is the One Self
173
Self disciplined man experiences happiness
abandon all cravings. attain wisdom
bliss of man who has senses under his control..incomparable
intelligence grows in clarity as sense pleasure worn out/
be established in truth. live in freedom in a mindless state.
174
He who is bound by ego sense and condng.
can be defeated by a child.
All this is brahma
Ignorant cannot comprehend them
corpse cannot walk
only wise can comprehend the truth
reality of world appearance, which has become deep rooted in the heart of the ignorant, will not be dispelled except through intense enquiry into the purport of the scriptures.
178
One established in state of libn.
, cross this ocean of world appearance as their consciousness flows towards the Self.
179
Get rid of all notions of objectivity created by pleasure seeking desire within you.
enquire into the nature of the truth
Seek company of the wise.
when not rightly understood, I =impure notion in consciousness
when rightly understood, I is seen as IC
180
when one is possessed of the ghost of I ness, no scriptures, no mantras, nothing enables one to get rid of it.
Higher form of I ness...
I'm one with the entire univ.
= understanding of an enlightened person.
180
Only by the constant remembrance of the truth that the Self is a pure reflection in IC
does I-ness cease to grow.
When it is seen that it is I that gives rise to the notion of the world,
both of them cease in peace.
either im everything or nothing (anu renu ya )...both higher form of I
cultivation of higher form of I,
lower form eradicated
in due course even higher form to be eradicated
181
condng. of M drops away when truth clearly seen and realised
one's C becomes supremely peaceful
flame of lamp put out
The Self alone is all this = clear percepn.
condg, M words without corrspdg. truth.
when T realised they cease to be meaningful = clear percepn.
true heroes who have brought their M under control (dominated by ignorance, delusion)
182
By the cultivation of the auspicious qualities, as all wrong knowledge gradually ceases, M becomes desireless, free from the pairs of opposites, restlessness, fear and delusion.
thereby M rests in a state of peace and bliss.
unpolluted by ego sense
pursuing it's enquiry into the real nature, M abandons idenf. w/ body.
ignorant M expands
awakening of wisdom M ceases to be M
M purified by pure thoughts and action..takes on the nature of the Infinite.
185
I am not the doer
doer ..condn weakened in the wise
pure M instantaneously comprehends the truth
first be established in self control and tranquility
only then truth..I am Bramha
not otherwise
else goes to hell if declared to an unawakened , 'I am Bramha'
188
Ignorance doesn't go away without self knowledge
self knowledge doesn't arise without deep study of scriptures
193
Wise sage established in self knowledge ..free from colouring.
(ashtavakra g)
'I am the doer' = bite of poisonous snake
only formless real
then you wont return to illusion
triputi doesn't exist
ignorance of Self causes delusion.
202
Wise see this as impermanent and unreal but a terrible poison.
204
By Bramhacharya, courage, endurance, dispassion
and by intelligent practise based on common sense
..one obtains self knowledge.
208
one with pure sattva does do enquiry..cannot live otherwise
Due to such enquiry...
clear understanding
in which truth is seen
as Light in Lamp.
when truth clearly seen
M liberated from it's own ignorance.
209
tossed around in water like a straw...until Self Enquiry dawns
Be free of duality. Be firmly established in the Self.
you can recite all scriptures but until you drop everything the truth shall not be known ( ag)
209
constantly endeavour to awaken Mind
http://farmtofamilymusic.com/ShriAtmaGita.html
Atma Gita :
Sri Atma Gita
Om Sri Atma Gita now I'll sing~On hearing which a man is freed~That heart receptive to God's word~Becomes the Lord Hari's abode~
On the wheel of change a man is turned~Until Sri Atma Gita's heard~Even the place in which it's sung~Becomes a sacred place of Love~
Oh man, seek thee the highest goal~Read or sing this song each day~True understanding thou wilt gain~And all past sins will fade away~
To one who hears this song at death~Sri Krishna out of love bestows~A place on high and those who give~This song as a gift are One with Him~
Om O souls who yearn for truth~Come sip Sri Krishna's ho
neyed word~Who hears this song is freed from death~ And gains the precious peace of God~
neyed word~Who hears this song is freed from death~ And gains the precious peace of God~
O noble Uddhava, remember my words~For I'll not be around to remind you again~Give up all attachment, surrender your love~ For this world of sense-objects relations, and friends~
The feeling of "i" as a separate self~must be given up if you wish to know truth~There's only one "Self" which exists within all~'Tis this very Self that you see as the world~
The Self is the source of the whole Universe~ It fashions all forms of it's own Consciousness ~Though all forms are changing and soon fade away~The one conscious Self is forever the same~
Therefore Uddhava, cling fast to the Self~Your mind must be steady, unswayed by the world~Your heart must be free of all selfish desire~If you wish to awake and to know who you are~
When you have gained knowledge and wisdom as well~When you can feel one with the whole universe~When ypu've found the Self and in Self found delight~Then you will be free, though you live still on earth~
Thus will you go beyond evil and good~With out pride or shame you'll be have as you should~To everyone Loving and Gentle and Kind~
You'll see not but One and in One keep your mind~
Oh Krishna my God, only Soul of the world ~So that I may awake please instruct me still more~My mind is so dull I'm unable to see~The way that a man from his flesh can be free~
Listen Uddhava, take refuge in me~Perform all your duties and works faithfully~But keep your heart free from all want or desire~And surrender your heart and your mind unto me~
This world which the senses perceives is a dream~There's nothing within it that is what it seems~So keep your mind steady, remembering me~And do what you must while your heart remains free~
To work with the motive of pleasing oneself~Leads only to ruin and darkness within~But the works that are done in the service of God~Bring freedom and peace as the fruits of reward
With your mind wide awake and remembering me ~ Surrender all thought of yourself and be free~
give up the false notion of '"myself and "my own" ~ Become one with God through devotional love~
Regard all your brothers with equality ~ See only oneself in whatever you see ~ With all doubts dispelled by the bright light of truth ~Awake from the dream of this world and be free ~
When you've become free of all worldly desire ~ No power and can shake you or move you to ire ~ Unstirred by the words of both good men and bad ~ Uddhava, be free, keep your mind fixed on God ~
O Krishna, all men are aware that the world~ Is changing and fleeting, a whirlpool of dust ~ Yet see how all men run to fill their desires ~ See how they're caught in the jaws of dark lust ~
Though suffering and misery runs after those men ~ Who seek for their pleasure the objects of sense~ Please tell me, dear Krishna, why it should be so ~ That men, like dumb beasts love their suffering so~
Uddhava, such poor men do not know the truth ~ Nor have they the peace and contentment that comes ~ From know the bliss of the one conscious Self ~ Pervading this world in these myriad forms ~
Such men are deluded in thinking the Self ~ Is body and mind and the organs of sense ~ Betrayed by desires of the flesh they are led ~ By dreams of sense-pleasure until they are dead ~
By giving himself to the impulse of lust ~ A foolish man gathers up pain for himself ~ But a man of dispassion and knowledge is wise ~ He gathers the fruits of a joy that's divine ~
So listen Uddhava, give up lethargy ~ Keep watch on the thoughts of your mind faithfully ~ Withdraw your regard from the world and it's play ~ Remember the Self with each thought every day ~
"Tis this which is known as the yoga supreme ~ I've taught it to god's and I've taught it to men ~ I'll tell you Uddhava the words which I gave ~To the great sage Sanaka in a far-distant age ~
The question Sanaka asked of me was this: ~ "The mind is attracted to objects of sense ~ And objects of sense become fixed in the mind ~ How can I be free from sense objects that bind" ~
What you say is true I assured him at once ~ But your niether mind nor the objects of sense ~ There's only one "I" ever free and divine ~ When you know that Self then true freedom you'll find ~
That vision that sees many where there is one ~ Is sleep though one's eyes may appear open wide ~ The one conscious Self is the Reality ~ Awake from the dream of this world and be free ~
Dispell the dark clouds of delusion with truth ~ With knownledge and wisdom shed light on the Self ~ Realize who you are and by knowledge be freed ~ Devotion to truth is the true love indeed ~
Today the world is but, tomorrow it's not ~ It sifts like the forms of the clouds in the sky ~ It is but one Consciousness seeming to be ~The manifold world which the senses perceive ~
Withdraw from this world of appearance your mind ~ And give up the thirst for the pleasures of life ~ With mind set at rest know the bliss of the Self ~ And never more fall into error and strife ~
That man who has tasted the bliss of the Self ~ May move among objests of sense without fear ~ His mind never clings to the world's misery ~ His heart is with God and his mind is made free ~
This is the secret Sanaka was taught ~The goal of all men and the highest of paths ~ Give worship to God as the Self of your heart ~ See only one Self and remain unattached ~
Dear Krishna the sages have taught many ways ~ To reach to the end of man's journey to God ~ I wish to know, Lord, the way that is best ~ Can each of these ways be as good as the rest ~
Uddhava my child, there are many ways ~ Which sages have shone to attain the Supreme ~The pathways are many and each of them leads ~To the knowledge of God beyond scriptures or creeds ~
By love, or by inward control of the mind ~ By faith, or by wisdom, by serving mankind ~ All these have been taught as the way to reach God ~ But the best way of all is devotional love ~
What joy does one find in the sweet love of God ~ The bliss of his love fills the whole universe ~ Uddhava delight in that Lord who's within
Surrender your life in devotion to Him ~ As wood is burnt up when it's thrown into fire ~
Devotional love burns up worldly desire. ~ By study of books man may try to find joy ~ But, God who is Love is found only through love. ~ Without love for God all man's learning is vain ~
"Tis only through love that true bliss is regained ~ With joy in his heart that wise lover is blessed ~ Who serves God with Love; ~'tis this path which is best ~
Uddhava, obtain that sweet blessing of grace ~ By taking the path that is followed by saints ~ Give worship to God through devotional hymns ~ Perform all your actions in service to Him ~
Be free from all selfish desires of the mind ~ Renounce everything for the love that's divine ~ When your mind is surrendered and evermore true ~That love which is bliss will awaken in you ~
This goal is the highest goal one can attain ~ God's freedom and bliss in the form of a man ~ All pleasure, all knowledge, all power divine ~ Belongs to that man who's surrendered the mind ~
So therefore Uddhava, restrain the desire ~ Foroutward enjoyments through organs of sense ~ And trun your mind inward with love to the Self ~Through deep meditation regain your true wealth ~
Learn to be even in mind and in poise ~ Be calm in the midst of the mightiest storm ~
Do not allow hatred to rise up in you ~ Nor ever in anger return blow for blow ~ But keep your mind turned to the Self who's within ~ And strive to be free from the bondage of sin ~Though men may upbraid you and call you false names ~ Remember the Self, remain ever the same ~ O Master, dear teacher, O Soul of the world ~ When one is insulted and false words are hurled ~ How hard is the task of remaining in peace ~ Please show me the way I can do this with ease ~ Indeed it is true there's nothing more hard ~ The words of the wicked strike deep in the heart ~ Like arrows they lodge in the breast of a man ~ And Cause such a pain that he hardly can stand ~ But please let me tell you, Uddhava my child, ~ A story of one who was painfully tried ~ By torment and mis'ry throughout all his life ~ Yet ever remain free of pain and of strife ~ This man was once wealthy and foolishly proud ~ 'Til fate intervened and deprived him of all ~ But the blow fortune dealt him was good in disguise ~ For he soon realized where man's real treasure lies ~ With his mind turned within he examined his soul ~While wond'ring the earth as a sudhu alone ~ Though poor in the eye of all men of the world ~ He soon became wealthy in trus self-control ~ Now other men saw him alone and detached ~ And desided to test him by treating him rough ~ Wherever he went he was treated with scorn ~ As men tried to wound him with words and with stones ~ But though he was treated by all men with spite ~ The truth of the Self he kept ever in sight ~ Tormented incessantly, injured and wronged ~ He sang in his heart this pain-dispelling song ~ "No pleasure, No pain can affect my true Self ~ Both suff'ring and pleasure belong to the mind ~ The Self is the witness of all the mind's play ~ Remaining forevermore conscious and free. ~ The Self, like an object reflected in glass ~ Appears to be mind and the whole universe ~ And man, by forgetting his identity ~ Is lost in delusion and knows misery ~ All teaching's of sages have one common goal ~They all teach the way to attain self-control ~ The highest religion consists of just this: ~To Bridle the mind and in truth become fixed ~ The uncontrolled mind is man's sole evil foe ~ It vanguishes men with it's weapons of woe ~ Forgetful of this men see evil in men ~ Like fools, they forget that all evil's within ~ None other can cause me to know joy or pain ~ For I am forever the unchanging One ~The sense of delight or of sadness I find ~ Comes from the false Awake to the knowledge that God is your Self ~ Let all of your actions be guided by Him ~ Surrender your life in the service of God ~ And your heart will be filled with the light of His Love ~ Take up your abode with the holiest saints ~ Those sages who's live's are devoted to God ~ And learn by their conduct to live as you must ~To see only One in this vast universe ~ Oh nobal Uddhava, your sight must be pure ~To see only God in this manifold world ~ Such vision is wisdom that sets the soul free ~ See only one Consciousness incessantly ~ By seeing in all men the spirit divine ~ The notion of 'others' abandons the mind ~ Realize this one truth and your heart will be free ~ Of anger and hatred and mean jealousy.~ That man who has seen God sees God everywhere ~ He worships the Self in all hearts as his own ~ This is the best mode of worship indeed ~ To treat all as God in one's thought, word, and deed ~ Such is the wisdom I pass on to you ~ By which in this life you may learn to be free ~ And loose all attachment to things passing by ~ And know your true Self as immortality ~ Dear Brother, said Suta, the tale has been told ~ Of Uddhava and Krishna in days long ago ~ The fountian of nectar which flowed from the lips ~ Of Sri Krishna enables all men to know bliss.~ I Bow to that Krishna, the one Soul of all ~ This song Atm a Gita, His glory has told ~ May all men win freedom by singing this song ~ From the Srimad Bhagavatam Purana of old ~ ~ Om Shanti Shanti Shanti Om ~ | ||
https://www.hinduwebsite.com/sacredscripts/hinduism/anu/anugita.asp
210
..who know the Self, blessed are they,
they have carefully enquired into the nature of the mind
they overcome cravings
go to higher places of Consciousness.
Such a liberated one awakens the inner intelligence, which has been asleep so far.
This awakened intelligence instantly knows itself to be IC
Being constantly aware of the Inner Light, such a blessed one instantly ascends into the utterly pure state.
212
213
Days have been spent in vain cravings, but not in the experience of the bliss of IC.
216
Self knowledge not by guru, scripture, karma
..by means of enquiry inspired by wise, holy company.
One's Inner Light is alone the means, naught else.
Sorrows, difficulties easily crossed by boat of wisdom (Inner Light)
One devoid of this wisdom bothered by minor difficulties.
216
constantly endeavour to gain this Inner Light or wisdom.
Wisdom is the root when constantly nourished yields the fruit of Self knowledge.
effort, energy to gain this wisdom.
destroy dullness of wit.
..source of tree of world appearance.
by wisdom is the ocean of world appearance crossed ..not by charity, pilgrimage.
one who doesn't have this wisdom drowns in world illusion
one who has this wisdom crosses the ocean of world illusion.
He who seeks to be established in the highest state of Consciousness should first purify his mind by the cultivation of wisdom or by the kindling of the Inner Light
217
Again and again one should overcome the enemies known as the senses, then the Self attains Self satisfaction by it's own endeavour.
self effort as self enquiry alone is capable of bringing about Self knowledge.
This ocean of world appearance can be crossed only when you are firmly established in supreme wisdom, when you see the Self with the self alone
..and when your intelligence is not diverted or coloured by sense perceptions.
218
One who cultivates the wisdom that Janaka had will experience the Inner light in his own heart ..and the ignorant fancy of the world illusion will be instantly dispelled.
O Rama, there is no bondage other than craving for acquisition and the anxiety to avoid what one considers undesirable.
219
With the help of this sharp sword of wisdom, cut through this network of condng.
(which throws up cravings, intentions, motivations, acceptance and rejection.)
which alone is the cause of this stream of world appearance.
Cut down the M with the M itself.
Having reached the state of purity, remain established in it right now.
Cut down the M with the M and dismiss the thought of the M which thus negates the M,
thus you will have finally destroyed world appearance.
Be firmly rooted in the awareness of the unreality of all this.
Be rooted in equanimity.
210
He who has abandoned the idea that there is an object of percepn. other than the Self , is not subjected to the defects born of joy and grief.
yogi..who has given up all tendencies which confirm the world appearance.
whatever he does his C is free.
He who is confirmed in his conviction that IC alone exists, is instantly freed from thoughts of pleasure and is therefore tranquil and self controlled.
220
IC has become everything. but until it's awakened it doesn't know itself in Self knowledge.
Hence, M should be awakened by enquiry dispassion, control of senses.
Intelligence thus awakened shines as bramha.
220
When this intelligence is not awakened it does not really know or understand anything.
And what appears to be known through thought is of course not the reality.
221
when the Inner Light begins to shine, Mind ceases to be.
On the other hand when C is objectified in an effort to experience the objects of the senses, the Self is forgotten as it were, and then arise thoughts concerning the creatures of the mind.
221
P restrained by
dispassion
prnyma
enquiry
direct experience
222
There is no mind .
that which was falsely imagined to be M comes to an end.
He who is unable to understand the true nature of the M ..unfit to be instructed to realise the truth of this scripture.
The M of such a person is unable to grasp the subtle truth of the teaching expounded in this scripture.
It seems to be satisfied with the illusory world appearance.
224
M is not. do not unnecessarily imagine it's existence.
if you imagine it's existence, it destroys you as a ghost.
224
when objectivity arises in your C the latter becomes condtnd=bondage
objectivity abandoned mindless libn.
Abandon impure thought which creates duality.
In the middle between the self as the seer and the world as the seen, you are the seeing (sight)
Always remain in this realsn.
Between the experiencer and the experience, you are the experiencing.
Knowing this remain in self knowledge.
serpent of mind in body then fear
225
Craving ceased , life force pure.
divine qualities , virtues enter one's heart.
River of craving flows in the heart of an unwise person.
Craving cringe small Vishnu
sorrows destn
renounce from a distance.
Give up craving by giving up thought, conceptualisation.
M cannot exist without t, c "
226
Knowledge or direct experience of non dual truth,
one abandons ego sense and condng
entertains no feelings 'this is mine' wrt body
228
Fools=ones who haven't controlled their Minds.
231
Abandon notion of world as I
Be established in witness consciousness.
who wanders the world with wisdom as friend, and awareness as companion, never gets deluded.
M free from cravings....you can have anything in 3 worlds.
M attains fulfilment by utter dispassion
not by filling it with hopes and desires.
234
wish arises in heart of king, minister can be defeated.
if ability to conquer him, you are a hero.
minister arises 3 worlds materialize.
If you can conquer him with your Mind utterly one pointed then you are a hero.
( completely free from delusion, ignorance )
If he is conquered all world and everything in them is conquered.
If he is not conquered , nothing is conquered.
hence, my son , in order to attain perfection, strive with all your might, to conquer the minister
( come what may..difficulties, obstacles)
235
king seen. Minister in control
minister under control, king seen.
King not seen, minister plays havoc
two fold practise
subdue minister. behold king.
by intense self effort and steady practise.
King Self
Minister Mind
complete freedom from desire, hope , expectation.
very easy/ extremely difficult.
one who is earnest in his effort...very easy
not serious...very difficult.
one cannot reach state of complete dispassion without persistent practise
only by right exertion dispassion attained.
no other means.
whatever brings about total equanimity and cessation of joy and sorrow = Divine grace.
divine grace, natural order, right self exertion..all refer to same truth.
mind prompter of niyati
if mind present no god no natural order (niyati)
236
My son, self knowledge is the creeper that yields the fruit of cessation of craving for pleasure.
It is only when the Self is seen that the highest form of dispassion becomes firmly rooted in the heart.
Hence one should simultaneously behold the Self by intelligent enquiry
thereby get rid of craving for pleasure.
abhyasa, dispassion constant companion.
when filled with sattva alone qualified to listen to the highest exposition not otherwise.
constantly endeavour to educate the mind with purifying knowledge
nourish m with inner transformation brought about by the study of scriptures.
M thus transformed ..able to reflect the truth without distortion.
without delay one should endeavour to see the Self,.
Self realsn/cessation of craving hand in hand.
\
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
right self exertion only means for self realsn.
dispassion matures spirit of enquiry arises in one's self.
spirit of enquiry strengthens dispassion.
237
grinding one's teeth, intense self effort cultivate dispassion.
239
I am that C in which the craving for experience has ceased.
I an limitless like space.
241
re for essenceless and senseless pleasure in the world.
Establish your M which flits from one thing to another firmly in your heart.
251
This Self alone is to be sought, adored and meditated upon.
dwells in the heart lotus of everyone.
If Self is realised through self enquiry
there is instant experience of supreme bliss
undying vision of truth.
fetters dropped
enemies quelled
cravings drop.
260
Notions 'I do', 'I experience' cease, there is peace
That peace firmly grounded=libn.
263
Foremost means of knowledge =self enquiry
grace sy
Attain mastery over senses and lead the M along the path of self enquiry.
resort to self effort
cross the ocean of world appearance ...paila teera
determined persistent self effort the best
nothing in 3 worlds can be achieved without it.
in it's absence other forms of worship (vishnu cult)
..if you cant..wild donkey.
264
if unable to contemplate
then other forms of worship ok
in due course mind will be purified
maturity and ripeness of self knowledge.
fruition derived from Self
Vishnu excuse.
265
If M not mastered everything in vain
even god cannot help
only by mastery of one's heart (M)
maya ceases which is otherwise interminable
271
'This I am' such a concept does not arise in the person who has self knowledge.
but only in the mind of an ignorant person.
'I am the all' then knower does not drown in sorrow.
Because you are not fully enlightened, your mind clings to the illusion of objective percepn. , of concepts.
272
disease of percepn of world illusion doesn't cease except thru mastery of M which is it's only remedy.
abandon all other activities like pilgrimages, daan dharma, austerities and bring M under control.
for your ultimate good.
freedom when M ceases to be
insect relieved when pot broken
C ceases to be finite M
no birth death
272
C free from limitations of M = Inner Intelligence
the essential nature of No M
hence, not tainted by impurities of concepts and precepts
C awakened to Truth does not fall into concepts, precepts.
273
In the case of those who have been awakened by the study of scriptures, company of holy men, unceasing and vigilant practise of truth,
their C has reached the pure state of non objectiveness.
Hence one should forcefully uplift one's M from the state of ignorance and vacillation and apply it to the study of scriptures and to the company of holy sages.
Abandon impurity of objective percepn.
remain established in self knowledge
When one firmly rooted in Self knowledge
visha to amrit
274
To one who thus drinks the nectar of immortality ( amrit) in the form of self knowledge, the delight of sense pleasure becomes painful.
we resort to the company of only those who have attained self knowledge
rest are donkeys in human garb.
Sun, objects become non objects of percepn. to them who have gone beyond the realm of objective percepn and knowledge, even as lamps lose their luminosity while the Sun shines.
No self knowledge = worse than worms and insects.
gross impurities , ignorance ....light of self knowledge veiled
sky clouds
by cultivation of a false reln. with anatma ..dense condng.
notions of I Mine make M dense
enjoyment of sense pleasures further dense.
M, samsara deadly poisonous tree
cut it down with the sharp axe of Enquiry.
Incapable of resting in it's own self bliss
it is violent though it desires to perceive the truth which it hears from wise men,
it is caught up in percepn of diversity
is condntd by its own concepts of pleasure and pain.
fierce tusks of lust
you are a lion. Tear this elephant with your sharp intelligence.
M....
crow dwells in the nest of its body
revels in filth
waxes strong by consuming flesh
pierces heart of others
knows only its own point of view which it considers as truth
dark on account of its ever growing stupidity
full of evil tendencies
indulges in violent expressions
burden on earth
drive far, far away from yourself
275 Uddalaka
281
When the M gathering to itself all it's limbs, offers itself into the fire of pure Consciousness, it is purified and attains immortality.
286
Non action of M= quiescence= total freedom=blessedness.
Unconditioned M is firm that itself is meditation, peace, freedom (eternal)
One should work to remove all condng.
=contemplation or samadhi
287
ignorant man does not realise the unreality of objects because he hasn't understood the reality.
When all notions have ceased and wisdom has arisen, the impurities of the M are removed naturally.
289
all mental weaknesses come to an end by self effort based on the wisdom which arises in one who is firmly rooted in self knowledge.
only little M seeks little pleasure,power
M abandons everything when vision of supreme is gained.
resolutely renounce everything till its is gained.
when all points of view are abandoned what remains is the Self
you cannot know the truth without being the truth (ishavasya u)
290
Thus do I abandon that which is knowable //or the object.
chit Shakti free from defect of objectivity.
291
knower of truth never loses a state of Samadhi.
Are you established in that state of supreme peace in which no thoughts or notions arise in tour Mind? and which is known as Samadhi?
292
Knowledge of truth is the fire that burns up all hopes and desires as if they are dried blades of grass
That is known by the word Samadhi
not simply remaining silent.
293
Only on those days on which the light of self knowledge shines brightly in one's heart does one truly live.
the very moment one looks at the body as an inert substance, one attains self knowledge.
295
one IC alone exists without subject object division
301
m transcends BC, becomes enlightened
303
Libn but a synonym for pure M, correct self knowledge and truly awakened state
Until one reaches this true awakening or self knowledge, one considers oneself bound and strives for libn.
305
when you perceive the truth that the self alone is and that diversity is just a word without substance you will become totally free from desire and hope.
306
307
Error not dispelled except by right exertion with the right attitude and wisdom.
when truth realised through such enquiry
strength, intelligence and radiance increase
the net of ignorance and error have been burnt by the fire of wisdom,
the bird of his C flies away to libn.
308
Cessation 2 ways
yoga: restraint movement of thought
knowledge; of truth
310
S is triputi
division ignorance
311
When there is only one truth what shall I investigate?
on account of such investigation, M remains established in itself.
312
How fickle is M?
even when introverted stirs, agitated in a moment like surface of ocean.
315
O M be firmly rooted in the realsn of your non existence
321
existence of M misery
its cessation joy
objectless awareness (kena u)
322
when happiness, unhappiness do not divert a man from his utter equanimity=dead M
very nature of M=stupidity
Pure M that state of purity when M =dead
when M dies purity and other noble qualities arise
2 seeds of m
prana
obstinate fancy
M confirmed in its perverted fancy (percepn) ...seed of rebirth.
325
unpurified vision sees the world
purified vision sees IC
diversity abandons unity prevails there is non experience
unity not a thing neither an object of experience
326
But if you can at one stroke cut off all mental condng. and by the great self effort rest in the state of pure existence,\
in no time you will be established in it.
to merely put your foothold in pure existence ...can be done ...by greater effort
by contemplating IC, you can rest in the supreme state
but that demands greater effort
327
medn not possible on objects of experience for they exist only in C or the Self
if you strive to destroy the condng then in a moment all your errors and illnesses will vanish
Until M free from the movement of thought, cessation of condng. difficult
and vice versa
and unless truth is realised, M doesn't cease to function
and vice versa
until condng ceases, uncondnd truth not realised
ans vice versa
realsn of truth
cessation of M
end of condng
above 3 interwoven
difficult to deal with them individually and separately
by every means in your power resort to all 3 simultaneously
when desires, aversions, cravings do not arise in the M even though their objects are seen in front, then it is to be inferred that mental condng has weakened.
Thence, wisdom arises
further weakening the mental condng.
Then M ceases.
327
not possible to kill M without proper methods.
Knowledge of Self
company of holy men
abandonment of condng
restraint of P
A man of Self knowledge alone lives.
If one has achieved even a little bit of control over the M by SE, such a person has attained the fruit of life.
for that SE will expand in his heart.
when such enquiry is preceded by dispassion and has attained stability by prectise, all noble qualities resort to him naturally.
Ignorance and it's retinue do not bother a person who is well established in SE
and who sees what is without distortion
one not constantly engaged in SE=dead man
hence Rama..Incessant Enquiry!
328
? But when the inner light kindled by a proper study of the scriptures and enquiry into their truth, illumines both knowledge and the experience of it, their total identity is realised.
This Inner Light itself is regarded as self knowledge by the holy ones; and the experience of it is an integral part of Self knowledge and non diff from it.
he who has self knowledge is forever immersed in it.
attachment=makes condng of M more and more dense
329
dense condng which exists in the unwise = attachment.
in day to day activities if you do not abandon your awareness of the homogeneity of truth you are unattached
engage yourself constantly in self knowledge
rest firmly established in self knowledge
332
net of words woven of highest truth
catch m with that net
let M rest in your heart
contemplate this truth again and again
beginning to end
reflect upon it\
march along the path right now
Mental condng recedes with the approach of the awakening of the Inner Intelligence
333
by resorting to dispassion, ( the uncondnd M) and a clear understanding of the truth,
this ocean of samsara can be crossed.
hence engage yourself in such an endeavour
When the truth is clearly perceived and when it's misunderstanding has been completely abandoned, upon dissolution of all the latent tendencies or mental condng, the sorrowless state is reached.
the one infinite absolute existence or cosmic C alone is and it is not affected by the concepts of time and space, nor is it subjected to polarity and division.
334
As long as the concepts born of ignorance persist., as long as there is percepn. of that which is not the infinite and as long as there is hope in the trap known as the world, so long one entertains notions of M etc.
As long as one considers the body as the I and as long as the Self is related to what is seen, as long as there is hope in objects with the feeling 'this is mine', so long there will be delusion concerning M etc
334
As long as there is the illusory notion of the existence of M etc. persists only as long as the sublime realsn of the truth is not experienced thro' the co. of the wise,
who are totally unattached, and as long as wickedness has not ben weakened.
As long as the experience of the world as reality has not been shaken by the energy derived from the clear percepn. of the truth, so long the existence of M etc seems to be self evident.
Such a notion continues as long as there is blind dependence on account of craving for objective experience, and as long as there are wickedness and delusion as a consequence.
..deluded notion of existence of M ceases to be
When he sees even his body as the deluded experience of a non entity, how can M arise in him?
vision of infinite...does not entertain deluded notion of jiva
334
when incorrect percepn has come to an end and when the sun of self knowledge arises in the heart, know that the M is reduced to naught.
M that sees supreme truth and relative appearance = sattva (transparency)
improper to call it M .it is sattva
they behold Inner Light all the time
concepts of duality, unity do not arise in them
no tendencies in the heart
335
the very seed of ignorance is burnt in the state of sattva.
It does not again give rise to delusion.
O Rama, you have reached that state of Sattva.
Your M has been burnt by the fire of wisdom.
what is that wisdom?
Infinite Bramha is indeed Infinite Bramha..
world appearance is but an appearance whose reality is Bramha.
Appearance insentient, unreal
reality substratum Consciousness
335
You are ocean of C in which arises universes.
you are beyond being and non being.
336
At the very instant when wickedness or foolishness comes to an end, M with all its retinue vanishes.
337
Lord, by listening to your words of wisdom, the world which appears to be outside has lost its substantiality and my M has ceased.
I rest in supreme peace.
I perceive the world as it is
IC
I am immersed in supreme bliss here and now
337
When one is ignorant, one entertains the wrong notion that the Body is the Self.
His own senses prove to be his worst enemies.
338
Correct understanding of the body and the intelligence that dwells in the body enables one to understand the entire creation in it's material and its spiritual aspects as easily as one sees objects illumined by a lamp.
It is only when there is not this right understanding that deluded and wrong notions rise and flourish within one's heart- notions which are utterly devoid of substance.
Befuddled by these wrong notions which arise in the absence of the light of knowledge, one is constantly carried hither and tither like a blade of grass.
In the absence of the taste (direct knowledge) of the cosmic intelligence, the senses endeavour to apprehend the objects and vainly imagine that such contact gives rise to meaningful experience.
In the absence of Self knowledge, all talking and roaring ...straw
keeping company of such fools ...sitting on a tree about to be felled.
339
Ignorance of Self source of all troubles and calamities.
343
All jivas are empty expressions.
345
when C objectifies itself and regards itself as its own object of observation, there is avidya or ignorance.
When this sub obj reln transcended ..veils that envelope reality are removed.
When S known one reaches shores of limitless intelligence.
libn is attained when one arrives at the state of supreme peace after intelligent enquiry into the nature of the Self and after this has brought about an inner awakening.
Kaivalya or total freedom is the attainment of pure being after all mental condg. is transcended consciously and after a thorough investigation.
\
The wise ones say that one is established in pure being or Bramha only after thorough investigation into the nature of truth as expounded by the scriptures, in the company and with the help of the enlightened sages.
346
Atma Shakti not realised as S or IC creates world delusion
if it is realised as truth or IC, it destroys all illusion, sorrow.
non seeing of this truth = avidya, adnyan.
such ignorance cause of world appearance.
even a slight awakening of Inner Intelligence destroys ignorance
( as the arising of the first thought destroys sleep)
347
again and again I repeat all this for your spiritual awakening
The realsn of the Self does not happen without this repetition
avidya has become dense in thousand incarnations
self knowledge not within reach of senses.
Live in this world firmly established in self knowledge
I am the essence of all things . such is the truth.
352
2 ways to transcend m
1 knowledge
2 restraint of prana
361
The best of all states is the vision of the one IC
effortless suspension of state = the best (supreme state)
this is the Self, pure IC
368
If a man resolutely seeks the source of notions, he realises C, otherwise he experiences the illusory world appearance AGAIN AND AGAIN.
For by continually entertaining notions such as ;this is mine' 'this is world; such notions assume the appearance of substantiality.
368
in a state of ignorance one sees the illusion not the substratum
when one knows that the world is nothing but the appearance of one's Self; of whom need he be afraid?
When one's vision is purified by enquiry, one's deluded understanding concerning the world vanishes.
It is by clear percepn and understanding that one's nature is purified and then it does not become impure again.
what is that right understanding?
it is to realise that this world is nothing but the reflection (therefore appearance)
of pure C .
thus it is neither real nor unreal.
when there is right understanding
M does not set, neither does it rise.
but it attains supreme peace.
it rests in truth.
restrain the hub=thoughts and notions
having resort to supreme self effort, strength, wisdom and common sense.
not achieved by any other means
abandon false dependence on divine intervention ..creation of immature, childish M
With one's self effort one should gain mastery over M
371
the fool who is devoid of wisdom who is wedded to the ego sense is dead
374
wisdom, self control, percepn of the Self
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
377
IC realised only with Inner Light
379
IC devoid of concepts, extremely subtle
In self forgetfulness entertains thoughts and experiemces percepn
380
Refln of C within itself = puryashtaka=M
M divested of it's support rests in the Self
382
M destroyed by M
veil rent asunder
truth of world jugglery seen
notion of world appearance and existence of jiva destroyed
M is then clear having given up repeatedly reviving the notions of objective percepn.
= pashyanti
state 1 ,then 2 more states explained.
turya , turyatita
388
Lord to be worshipped not by other means
but by self realsn alone
he is attained without the least effort.
this is the supreme medn, this is the supreme worship, the contionous and unbroken awareness of the indwelling presence, inner light or C
387
Self not realised by any other means than medn
worship Inner intelligence with Self realsn.
391
Its only the Self that becomes aware of the Self.
391
not with, not without
scriptural knowledge, instructions of preceptor, true disciplship come together...self knowledge attained.
393
dawn of self knowledge or god realsn..sansara disappears.
396
Knower of truth = no Mind= pure sattva
after a while turyatita
399
true nature of iC not a vision (expreience of M and senses)
incapable of being taught
not very easy, neither far, distant or impossible
\
Attained by direct experience alone.
that alone exists naught else.
neither real nor unreal, nor something in between.
free from a hundred veils in the heart, one should experience the Self in all that is seen.
expressions ..aids to instruct the unawakened
common sense and suitable aids (yukti) to awaken the seeker before imparting the knowledge of truth.
awakened enlightened by truth
406
cesation of thoughts and notions..yoga and dnyan
conviction that bramha alone is, incl world and I = offering everything to bramha.
410
previous sanskaras, impressions, vasanas detroyed only by intense self effort.
bound to illusion..who is not free from vasana.
M=movement in C
non realsn of this truth - world appearance
inner intelligence awakened...cravings cease
= nature of wise.
418
dream like nature of thought form realised only by the intense practise of yoga, not otherwise.
424
not until these vasanas destroyed, M becomes No M
M doesnt abandon P until Self knowledge arises
It is by self knowledge that the unreality of the concepts
concerning world objects is realised.
total dedication to one thing, restraint of P, cessation of M ..if one of these is perfected, one attains the supreme state.
If the total M is one pointedly devoted to a single truth, movement of M and P cease.
vest method is enquiring into the Self which is infinite.
\
your M will be completely absorbed
Then both M and Enquiry will cease.
Remain firmly established in what remains after that.
Realsn of its non existence is its supreme state.
is M remains absorbed even for a moment (tastes it for a second) it does not return to the worldly state.
one who has reached this is rooted in sattva (truth)
He beholds the Inner Light and rests in supreme peace.
427
Self alone real, Body etc. not real.
Such intellectual knowledge, not knowledge
Unattachment to wife, son, house, equanimity in pleasure and pain, love of solitude, being firmly established in Self knowledge = knowledge .
All else is ignorance.
Only when ego sense thinned does self knowledge arise
Instruction of disciple by perceptor, but a tradition.
Cause of enlightenment = purity of disciple's C
Not by hearing, nor by righteous acts is self knowledge attained.
Only the Self knows the Self.
Only the snake knows it's feet.
447
Thru dnyan one realises his true nature
hence superior
Indeed dnyana is supreme for through dnyana alone one realises who one is
kriya colourful
those who do not have dnyan cling to karma
no good clothes to wear ..dirty clothes
siddhis bestow everything on whom they seek.
they go away after destroying his wisdm.
449
Foolishness adorns the head of all sufferings and calamities.
2 powerful tusks: viveka nd vairagya
452
you cannot renounce what is not yours
M to be renounced
once it is abandoned, truth is realised at once.
peace felt
454
when one rests in that state of total renunciation like the lamp without fuel, he shines with supreme brilliance like a lamp with fuel.
the no fear of old age, death
that alone is supreme bliss
455
In that total renunciation does the highest knowledge or self knowledge exist.
The utter emptiness of a pot is where precious jewels are stored.
Very difficult for a foolish person to renounce the M
//ly simpleton to rule kingdom
What is known as I arises in the absence of the knowledge of the M
I is the seed of sansara known as M
endeavour every moment to cut down its branches and uproot it.
how is the tree to be uprooted. by engaging oneself in the enquiry into the nature of the Self -who am I?
This Enquiry is the Fire in which the very seed and the very roots of the tree known as chitta, M are completely burnt.
distressed because unable to get rid of impurity which is not Self and Unreal.
458
when objectivity seen as Unreal, what is experience and of what?
When there is no experience, there is no experiencer.
Once Light of Self seen, instantly liberated
When reality of world clearly and well understood,
poison turns to nectar.
when not rightly understood becomes a-shiva
He who sees the universe without intervention of the M and therefore without the notion of the Universe, he alone sees the Truth.
Such vision = nirvana
463
When IC considers itself other than what it really is = self destruction = M
464
Only when M utterly quiet, when one has comletely abandoned all desire for pleasure, when senses rid of colouring or covering ...words of preceptor rightly comprehended.
When thus one is freed from psychological condng, impurities removed
words of guru enter directly into innermost core of one's being
just as an arrow enters the stalk of the lotus.
ignorant and inert M = M
enlightened M = sattva = uncondnd M
he who sees sparks doesnt realise its fire
481
the steps
1 abyasa
2 manan Enquiry
3 psychological freedom
4 snapping of bonds of vasanas
5 Bliss derived from pure awareness
6 Self knowledge in which sage immersed in self -Bliss
7 Perfect equanimity and purity = turya
8 turyatita
482
Those who drop the notions I and Mine ascend higher and higher ..Behold the Self luminous Self which pervades everything.
484
subdue, Destroy, purify, M by M
485
unmodified C = turya
Hence, Rama I tell you there is naught but turya
waking, dream, deep sleep = states of M.
When they cease , M dies
Sattva alone remains
485
Being unaware of M ,,by just this much self effort, this sansara is overcome.
485
1 How shall I cross ocean of sansara?..generates dispassion.
2 Vichara Enquiry
3 Asamasanga, non attachment , freedom
roams in seclusion
strives to quieten M
By the diligent practise of this yogic method, by resorting to the company of the holy ones, and the avoidance of evil company, the truth is clearly revealed.
When thus one realises the supreme, which is the only essence or truth beyond this ocean of sansara, he realises
"im not the doer, but god alone is the doer
nor did I do anything in the past
He abandons vain and meaningless words
Remains inwardly and mentally silent.
This is superior non attachemt or freedom.
He shines like supportless and limitless space itself
supreme freedom.
Ignorance destroyed by these 3 stages of yoga
Light of wisdom shines in one's heart.
4 Yogi beholds the one in all
M free from division.
division ceased . unity steady
world seen as dream
5. only undivided reality remains
rests in himself
6. Turya
I am neither real nor unreal
beyond duality or unity
Remains like a painting of a lamp
void within , void without.
7 videha mukta
Desire is the elephant to be killed
by weapon of courage and determination born of realsn of Oneness
until one believes in objective existence does desire arise
recogn of objects = desire
non recogn ..ends desire
when desire ends, jiva drops its self limitation
488
Enlightenment characterised by Pure Inner Light
You are deluded because you do not recollect repeatedlyand frequently the truth concerning IC,
but you partake of the poison of self limitation and the consequent psychological condng.
489
dive deep into the inner peace
not in the sea of diversity
bramhan appears as world ..for childish and ignorant.
The enlightened ones rests forever in the truth which does not even appear to be different.
till M becomes No M ..name and form
then you will be established in the contempation of the absolute
Then behold for even an instant, the Inner Self in the Self, in the Inner Light.
The Supreme is gained by one who through self effort and right actions has gained the grace of Lord
past habits , tendencies very strong.
hence mere self effort insufficient.
niyati beyond thought and expression.
490
492
When qualities of M abandoned it takes qualities of Infinite
by look, touch, sppech, grace shaktipat
with uplifted arms ..'abandonment of notions is supreme good.'
how powerful delusion
vichara in the palm of his hand still overwhelmed by delusion
non percepn of objects
non arising of notions
on the awakening of Inner Intelligence, world percpn ceases
peace = bramha
not conquered ego sense ..cannot reach supreme state
499
Senses filthy. leads to great misfortune.
generate greed. difficult to overcome
bring about rebirth
enemies of wise
friends of foolish
resorted to by fallen ones
shunned by noble men
empty and valueless
fit only to be burnt
501
when you realise that you are the unborn, IC, then all ignorance and foolisshness cease ..and this world appearance ceases
sharp weapon..naked woman ..same...established in supreme Self.
502
when one's intelligence doesn't get drowned in objective percepn, then one is able to cross the ocean of sansara.
503
world appearance extremely subtle
half ignorance detroyed by company of holy ones
quarter by scriptures
quarter by self effort
if one is able to remove the ego sense by means of one's awakened intelligence, he cleanses from his C the impurity known as world appearance.
511
Dnyani ignores individualised M and objects
since he is established in self knowledge
pychological condng entirely removed
I ness ceases ...then space
company of ignorant peeople..total no..no snake in a dark cave ok
their company destructive of Self
514
veil that hides truth removed, truth shines by itself
517
In the spiritually awakened and enlightened state, the sage rests in his Self
error of self limitation, vasana
519
Purest truth expressed only by complete Silence.
who will extol or condemn a hallucination?
investigation appropriate
522
World notion but a notion
utterly dispelled by Enquiry
527 It is only by understanding the essencelessness of the objects of experience that one becomes free from the disease of desire.
527
If one finds it inpossible to overcome desire by his own wisdom, then of what use is the study of scriptures and instructions of the preceptor?
once this restlesness caused by desire is restrained then very little effort is reqd. to attain Self knowledge
yoga = getting rid of the poison of desire
duality, vasana, mental condng cease ..when sun of self knowledge arises.
M free from objectification, daily life transmuted to divine life
percepn of reality = best form of worship
534
when what exists is realised as what it is (IC), the world appearance ceases.
Remain firmly established in this realsn like a rock in the realsn of this truth
wisdom reveals C as S
C enters into supreme peace ..which is indescribable
to describe= destroy
Remain as pure C . Drink the essence of Self knowledge.
537
endeavour to constantly keep this seed of medn watered
by prectise of py, right acn
537
company of wise
then one should water the seed of samadhi or medn by means of hearing, reflecting on and contemplating the scriptures, which brings about full Inner Wisdom and Fullness of Wisdom Nectar
nourish the precious seed of medn, samadhi by tapa etc.
538
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
539-imp
Being established in this extraordinary state it (the mind deer) does not entertain any worry or anxiety concening wife, children etc.
It beholds with an enlightened vision which is alone the Reality in which alone is the Infinite.
With it's vision fully concentrated, it ascends the tree of Samadhi
It engages itself in the necessary activities as if it had just been awakened for doing just that work, after which it reurns to the state of medn
But naturally it seeks to be in the state of samdhi all the time.
It is totally free from egosense, though , because it's also breathing like the others, it seems
to be alive in the ego-sense
....
it draws closer and closer to the state of moksha
lastly it abandons even buddhi or intellect and enters into uncondnd C
This is known as attainment of the highest in which one abandons the notions of the existence of the objects of one's own self.
540
When there is no craving, the Self is never abandoned
Until one attains Self knowledge there is no need to strive for Samadhi...
Vajra dhyan
\
by 1 scriptures, 2 holy company, 3 medn
ignorance not dispelled by half knowledge
sitting next to a painting of fire when cold
M which has attained the fruit of medn, which is Self knowledge, is firm like a thunderbolt.
541
Unless and until Bramha is realised, one cannot rest in the Self.
until then medn is impossible etc.
M at peace because dis interested in worldly objects = samadhi
firm rejection of pleasures = medn
when it reaches its fruition = vajra sara (adamantine)
end of japa ..samadhi...end of samadhi..jap
rama stay in nirvana all the time
543 Lord not near, nor far
one's illumoned Self = lord
one thus awakened = ineer self
he whose M is awakened is known to be the knower of the truth
He is established in non dual C
He does not perceive the world as rhe world
544
Supreme dispassion...vajra samdhi
130. One is the dwelling; one is the eternal dwelling (Mukti); that dwelling is OMKAR. That dwelling is
formless; changeless; indivisible. Future is not happy; today is the happy day. Tomorrow is not; day
after is not. Nine o'clock, ten o'clock is not the time. Now is the time. The indivisible time you realize
by discrimination is "the time". The time that you spend forgetting the goal of life is beggarly.
131. The seat of Mukti is "Gokul Nandan". "Govardhana", "Gokul". The third eye is the "Gokul". The
internal eye is "Gokul". It is Mathura; it is Vrindavana.
132. Look for the all-pervading God in the head! Truly look at Him in the head! Hence enjoy the eternal
bliss! See this creation in the heart.
133. Realization of OMKAR is the annihilation of the world. Realization of OMKAR is the destruction of
the Manas. When honor and dishonor have become one to a man, he attains Ananda, eternal joy,
exhaustless joy, real joy. Then all that appears, becomes nothing but joy.
134. "Shiva is from Kasi"; the heart space is Kasi; manas is Kasi. Everything is Kasi. The eternal Atman is
Kasi. What is Kasi is in the head. The ten Nadas (sound) are eternal. The subtle Kasi is the Nirvikalpa
Kasi. What is Haridwar is the nine gates in the body. It is the heart space. It is the place of peace.
Yajna (sacrifice) is the immortal Jnyana (wisdom).
135. "Yukti" (skill) is like walking on foot. Shakti is that which enters the heart. Sanyasa is like going on a
train. He who goes on foot is a wanderer. (Manas is fickle). The body is the train. The passenger in
the train is Manas. If there are no passengers (Manas), the train will not move; tickets will not be
issued; people will not gather. Then there is neither the first class nor the second nor the third,
manas is the class of peace; the master of the chariot is Budhi; the engine is the head; the nerves
and the blood vessels are the screws; that which moves in the nerves and blood vessels is Vayu (air).
136. He that saves you at the time of death is Shiva. It is not Hari. Shakti is in Shiva. Maya (delusion) is in
Hari. Bodies are earthly. The bodily senses are all looking outwards. Shiva is internal; he is the
Brahma-Randhra. That which is taught by others is no real knowledge; that which has come to your
experience is real knowledge.
137. When you have attained perfect peace, there is no necessity of going anywhere. There is no
necessity of seeing anything. There is no necessity of going to Kasi, Rameshvara, Gokarna and other
holy places. All is seen in the mind. Going and coming are delusions of the mind. When peace is
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ii 35 Namo Bhagavathe Nithyanandaya | |
attained, ALL appears to be the ONE. Liberation from bondage is seeing the ONE in ALL and the ALL
in ONE. This is desirelessness. The thing in the hand must be seen in the hand itself . You cannot find
it anywhere else. So also, everything must be tested in one's own thought.
138. The real sunrise is to be seen in the sky of consciousness. This is the most excellent sunrise. The
whole universe is to be seen in the heart space in one's Self just as the sun is reflected in the water
placed in a small mud vessel. When we travel by a cart, the whole world seems to be moving.
Likewise, the whole universe can be known in yourself.
139. He who is hungry knows what hunger is. Similarly, everything is known to the Atman. When a train
leaves a station, a wire is sent to the next station. When you throw a stone into a well, a sound is
heard. So also, when Vayu is moving in the nerves, "ten kinds of sounds" become audible.
140. Suppose water is boiled in a vessel whose mouth is closed, then all the heat energy is concentrated
in the vessel itself. When water comes out of a pump, we hear the sound of Omkar. We should
abandon the forest path and tread the royal road. The energy moving downwards must be made to
move upwards. The mind should know mind's place.
141. A boat does not sail where there is no water. So also, if Vayu does not move, there is no blood
circulation. When circulation is stopped, heat ceases to be generated. When the generation of heat
ceases, there is no digestion of food. So also, a train cannot move without fire.
142. Without a rope, water from a well cannot be drawn up. In the body, breath is the rope. Drawing
the inward breath harmoniously is like drawing up the water from a well.
143. In order to make planks of a wooden beam, it should be sawed up and down. Similarly, breath
should move upwards and downwards in the body. It should be led into Budhi and made always to
move in an upward direction. To take a stone up hill, requires great effort but to bring it down by
the same route is not difficult. So also, going up is difficult but coming down is easy. It is difficult for
the Prana to leave the body. To receive a thing is easy but to return it is difficult. Those men who do
not return what they have received are not worthy of the name of "men". The are merely animals;
they have no virtue.
144. (It is impossible to describe the pangs of death). Jnyana is attained by subtle thinking. So breath
should be controlled. The mind should be merged in the sound.
145. He who has a burden on his head, has his attention on the burden. Similarly, he who acts the part
of a king in a field drama, has his attention fixed on the crown. Likewise, Jnyanis have their attention
fixed on Budhi.
146. Manas (mind) is inferior to Budhi (intelligence). Budhi is the king. Manas is the prime minister. The
prime minister must go to the palace often to see the king. So also, Manas is the king of the body.
www.parabrahmanithyanandakanhangad.org
3o Namo Bhagavathe Nithyanandaya
147. Gas light has no luster before the midday sun-light. Light is of use only when it is dark. When a man
is hungry, he does not consider the difference of castes. Similarly, in sound sleep, there is no hunger.
Then, Manas is absent. Just so, a man must sleep the sleep of yoga. Only such men are Jnyanis.
148. Take ten men; their Bhakti is not of an identical nature. When ten people are going on a journey, if
one of them sits to take rest, the remaining nine will also do the same. Likewise, one man is inspired
with Bhakti; other people, by seeing or hearing him become also Bhaktas.
149. You do not feel the scent of a flower which is in your own hand. Flowers which are distant smell
sweet. Babies whose brains are not developed, see no difference in the things of the world. When
their brains are developed, they see the difference in things. Until a baby is six months old, it feels
no differences. A first class yogi is like a baby of this type. If you give a diamond to a baby, i t throws
it way. To such babies, pebbles and diamonds are the same. Similarly, to true Jnyanis, a lump of
earth and money are the same. They have no desires of any sort. They see the one Atman
everywhere. All is seen in the Atman and the Atman in all. This vision is internal. What is called
internal vision is "subtle discrimination". Subtle discrimination is Shiva Shakti. Shiva Shakti is the
indivisible Shakti of the Para-Brahma. What is Para-Brahma-Shakti is the Atman. This is the ONE
reality.
546
to one who has realised the truth , 14 worlds are his limbs
559
persisitent and repeated efforts = abhyasa
561 investigate truth with direct expreience
mountain, space, world I ...all = IC
only enlightened realise this, not the unenlightened
he who abandons the realsn of direct expreience of the Lord who is of the nature of indivisible, IC,, but clings to other forms of experience is surely foolish
568
seed of sansara (world illusion) blocks the gate of libn
569
585
Truth seen by ativahika eyes.
602
if one's C is not purified by right understanding or wisdom, it does not remain without the support of sansara
dreadful disease of sansara not cured without self knowledge.
vedanta dindima verse 29
Self knowledge atonement for all sins, knowingly or otherwise
636
Nothing except self knowledge can remove the false notion I am this
Self knowledge does not arise excpet thru the investigation of the means for libn.
641
karma exists only in ignorance
the moment self knowledge arises karma ceases to bind,
antarmuikh..then jiva views him with utmost clarity
657
you are not established in the Lord because you havent assimilated the teaching
667
whatever jiva thinks , it becomes instantly
hence the attempt to gain control over the self or the senses should be directed towards self realsn
control of M = control over senses
677
world indivisible and bramha ..to the one who is enlightened
670
never associate with ignorant people who cannot recognise the truth
682
perfect awakening by careful investigation of this scripture constantly.
684
only by self knowledge, triputi vanishes
686
689
world illusion; ceases when truth realised
triputi..all just One C . truly indivisible
695
'Supreme being' 'Universe' ..one and the same
when this truth realised..self knowledge..libn.
703
contemplation means to such awakening
705
you do not rest in the peace because you have not repeatedly contemplated the truth
706
by awakening, awakening is attained
and the concept of awakening is understood
707
by enquiry, mental condng comes to an end
709
this Light =seer,seen,sight
Illusory percpn on account of non understanding
cravings, ego sense cease , life becomes non volitional
715/6
teaching of realsn of bramhan beyond description. not in the scope of this scripture
not by study scriptures, preceptor....beyond all these.
716
by practise of precepts of scriptures, M becomes pure and transparent
then, without wishing ..one sees Supreme Truth
scriptures promotes sattva, destroys tamas
scriptures purify m
Pure m reflects Truth
by repeatedly repeating the Truth, even an ignorant person is awakened.
717
Whatever ones does with Pure and Clear Mind which rests in equanimity,
is right and appropriate , never defective.
remain free from likes and dislikes, in the established Truth
718
some who dwell in dense forests toatlly immersed in medn
forest life not essential for libn
he whose M is free and unattached does not get involved once again in this sansara
720
The mirror shines with greater clarity the more it is cleaned and polished
723
whatever C decides, that it becomes.
726
when the truth concerning this tree of sansara is clearly understood, the realsn arises that I am the 3 worlds and there is libn.
732 .. Yoga Vashishtha ends....
........ ...............................................................................................
http://estudantedavedanta.net/The-Supreme-Yoga-Swami-Venkatesananda.pdf
When the wrong notion is dispelled and the truth realized
then that realisation so thoroughly saturates one,
that on thinks of it, speaks of it, rejoices in it
and teaches it to others.
such people are called ivanmuktas or videha muktas
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to hat alone
This is called abhasaa or practise by the wise.
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abyasa
81
one firmly established in the oneness of IC
89
self attained by 100 ways and means
yet when it's attained nothing really is attained
one roma sin the forest of sansara or repetitive history till then
Self knowledge illumines all experiences
other lights non different from ignorance\
\only appear to shine
one alone exists
what s the need for the notion of 'unity'?
When real knowledge gained by means of right enquiry and understanding ...only that remians which is not expressible by words.
103
Abandon your latent tendencies...just like a bird who wants to fly breaks away from his nest.
when cloud dispersed wind one with space
M doesnt cease to be ...until it is BURNT in the fire of self knowledge
born of ignorance these tendencies hard to destroy
M seeks S to dissolve in S
109
By intense selfeffort it is indeed possible to gain victory over mind
and then without the least self effort it is absorbed in IC
..cant do this ..then donkey in human garb
abandon your reliance on faith..etc...dull minded people...
And make mind no mind
let infinite Cosciousness swallo Finite mind...
with your intelligence united with the supreme
hold on to the Self which is imperishable..
M denied its restlesness = dead mind = tapa
108
He who does not allow his mind to roam in objects of pleasure is able to master it.
one bound to a pole doesnt move
//ly M of noble person does not move from reality
He alone human being
others worms
He attains to the Supreme by constant meditation.
110
flimsy fibre..yet twirled rope..strength ..world delusion,but burnt right away
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceasese to be
water dried up river
As long as there does not arise a natural yearning for self knowledge, so long this igorance or mental conditioning throws up an endless steram of world appearnace
M liberated with Absolutr conviction..All is absolute bramha
111
C polluted atrracts endless suffering
M thoroughly purified ..gets rid of duality.
120
The only way to cross sansara - world appearance - is successful mastery of senses.
no other effort is of any use
When one is equipped with the wisdom gained by the study of scriptures ..and senses under control,
he realises the utter non existence of all object of perception
mind purified of all conditioning regains utter purity
that pure mind experiences liberation.
128
psychological condng..this conviction given up...end of rebirth cycle
notion of object = bondage
133
ego sense ..me...defeated by a child
137
not rightly understood ..then I = impure notion in IC
when rightly understood, I = IC
first, self control, tranquility...then teaching
one who has realised his Oneness...never deluded
wise, but not completely controlled senses...sees truth and illusion
one who has firmly rejected world appearance as reality...liberated
no salvation without total renunciation of notions, isead, mental conditioning
156
Awakens Inner Intelligence...which has been asleep
This Inner Intelligence instantly knows itself to be the Infinite Consiousness.
Being constantly aware of the Inner Light, such a blessed one instantly ascends in to the Utterly Pure
state.
bound withut a cord
tainted wthout impurity
fallen though at top
Self...waht a mstery?
better to spend time in seclusion or hell....than this world appearance
159
Intention or motivation alone is the seed of this world appearance
I shall dry up this motivation
I have enjoyed and suffered all kinds of experiences
now i shall rest
I shall not grieve any more.
I have been awakened
I shall slay this thief (my mind) which has stolen my wisdom
I ahve been well instructed by the sages.
Now I shall gain self knowledge
One's Inner Light alone ...the means of self knoledge
..not guru, scriptures...yadnya , karma etc,
all sorrows seemingly difficult to overcome ,,,.crossed by boat of wisdom of that Inner Light
He who is devoid of this Light is bothered by even minor difficulties
All efforts and energies...whiled away in worldly activities should be directed towards gaining this wisdom
first destroy dullness of wit...cause of all sorrows and sufferings
If one's intelligence and wisdom guided by this Inner Light...reaches shore
...if not...then ... overcome by obstacles
defects desires do not approach a man whose mind is undeluded
fortune, good or bad cannot even approach a erson who has such clear vision
He who seeks to be established in the highest state of Consciousness should first purify his mind
by cultivation of this wisdom
or by kindling of the Inner Light
no gods, rites, rituals ,relatives ..of any use...
only self effort as self enquiry ..capable of bringing about self knowledge
163
This ocean of world apearance can be crossed onl when ou are firmly establishe in supreme wisdom,
when you see the Self with the Self alone
and when your intelligence is not diverted or coloured by sense perceptions
when this ego snse disspelled...supreme light of self knowledge shall surely shine in your heart.
Twin urges of Acquisition and Rejection must go
else mind does not attain state of Utter Tranquility
'this is right ..this is wrong..this is gain..this is loss......no equanimity possible
no purity no dispassion
cut down M by M
164
When this Inner Intelligence is not awakened , it does not really understand or know anything
What is known b the mind...not the truth
167
when objectivity arises in C
latter becomes conditioned and limited...= bondage
when there is knowledge or direct experience of the truth, one abandons the ego sense and the conditioning
and entertains no feeling of 'this is mine' wrt body
this = direct realsn
sages established in witness consciousness
middle path..peace
M attains fulfilment by utter dispassion
conquer him...with your mind utterly one pointed and completely free of delusion
king minister
he is overcome in an instant if one grasps him by means of intelligent action
in its absence he burns everything like a venomenous snake
approache intelligently...plays like a child...beholds the king and is established in the supreme state
until king seen minister not conquered
until minister not conquered king not really seen
hence 2 fold practice
behold king and subdue minister
by intense self effort and steady practise
complete freedom from desire ....objects
then mind subdued
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
mind is doer and whetever it conceives of, the natural order (niyati) creates and manifests
As long as there is mind, there is neither God nor natural order (niyati)
174
it is only when the Self is seen, that the highest form of dispassion becomes firmly rooted in the heart
hence one should constantly hold the Self through intelligent enquiry
when fully awakened 2 to guru 2 to stud of scriptures with dispassion as constant companion
self realsn and cessation of craving should proceed hand in hand simultaneously
only by directly perceiving onesown Srelf...True Dispassion arises.
spirit of enquiry..dispassion..spirit of enquiry
grinding teeth, intense self exertion ..cultivate dispassion
abandon dependance ...god etc
may you be endowed with the spirit of enquiry until you rest in Infinite Bramha
Self or Inner Light ..unknown and unseen
attained only b those who have purified their heart
Self alone to be sought, adored and meditated upon
191
Maya ceases only by mastery of one's own heart.
intense self effort and keen intelligence ...wheel of sansara brought to a standstill
hub's motion stopped..wheel doesnt revolve mind still ..illusion stilled
one who does know this trick and practise it undergoes endless sorrow
disease of percepn of world illusion..cured only by mastery of mind
anandon all activities....pilgrimage etc...and bring mind under your control
196
C free from limitation of M = Inner Intelligence
it is the essential natur of no mind
hence not tainted by impurities of concepts and precepts.
that is reality, supreme auspiciousness, state known as supreme self
till wicked mind functions, you cannot have this vision
196
in the case of those who have been awakened throught he study of scriptures, company of holy men and unceasing and vigilant practise of truth,
their consciousness has reached the pure state of non objectiveness.
Hence, one should forcefully uplift one's mind from the state of ignorance and vacillation and apply it to the study of scriptures and to the company of holy sages.
The Self alone is the sole aid for the realsn of the supreme Self/ IC
be established in consciousness of undivided oneness
abandon impurity of objective percepn
197
When one is firmly rooted in self knowledge ..poison to nectar
to one who drinks the nectar of immortality in the form of self knowledge ,
sense perceptions become painful
M = elephant in the forest of body
vision obscurred, clouded by delusion, incapable of resting in its own self bliss and is violenet
Though it wishes to perceive the truth which it hears from wise men, it is caught up in the perception of diversity and conditioned by its own concepts of pleasure and pain and it is endowed with the fierce tusks of lust etc
O Rama, you are lion amongst princes.
tear this elephant to pieces by your sharp intelligence.
m = crow ..revels in filth..etc
drive it far, far away
201
hence , M abandon this percepn of diversity and realise the unreality of your independence from IC
= libn
203
When C realises itself and abandons its self limiting mental condng, the mind is free from its coloring and rests in its essential nature, which is consciousness
when the M gathering to itself all it's limbs offers itself to the fire of pure C , it is purified and attains immortality
absence of divided C, fearlesness...my constant companions
C abandoned its objectivity and regained its absloute purity
never again entertains notion of objectivity or conceptualisation.
208
Thi state can be attained by cultivation of dispassion, study of scriptures, instructions of a guru, persistent practise of enquiry.
but, if the awakened intelligence is keen and sharp...
you ill attain it even without other aids.
uncondnd M is firm..that itself is medn.
217
M should not rest elesewhere..only in pure C
224 vitavyaha 2nd style of contemplation
cut off mental condng in one stroke..be free
unless M free from movement of thought ...no cessation of condng...and vice versa
unless truth is realised M doesnt cease to fn...and v/v
until condng ceaese, uncondnd truth not realised
Realsn of truth, cessation of M, end of condng ..these 3 interwoven...simultaneously
cant deal with them seperately
although sense objects seen..no desires..then mental condng has weakened.
not possible to kill M without proper means.....
Knowledge of Self, company of hol men, abandonment of condng,
restraint of prana
238
Sattva.they behold Inner Light ..all the time
in absence of taste (direct knowledge) of cosmic intelligence,
senses endeavour to apprehend their objects,
vainly imagine that such contact givees rise to meaningful experience
in absence of self knowledge ...all talking and roaring ...sound produced by gun
Many noble ones who have risen above this quagmire of hell...called world existence.
246
Realsn of Self does not happen without such repetition (or spiritual practise)
257
firmly established inpure awareness of bramha and whoe mind is not distracted like a monkey
darkness of ignorance disspelled..self knowledge
Im telling you for your spiritual awakening..world is a long dream..awake awake
behold the Self which shines like a sun
263
You are thoroughly awakened. You have gained self knoledge.
remkain forever in this exalted state
do not get involved in the world appearance
266
no self control... uses flowers/...futile
adoring Self as external form ..futile
external worship of form only for those whose intelligence has not been awakened
..and who are immature like boys
269
realsn of IC ...best form of worship..is effortless
continous and indwelling presence of indwelling presence, inner light or consciosness....= supreme meditation. supreme worship.
in every activity be aware you are IC
Medn is the offering
medn is the water offered to the deity to wash his hands and feet
self realsn gained thru medn = flower
Self not realised by means other than medn
13 secs, 101 secs..etc
perpetual medn ..most purifying
after having bathed in self knowledge,
one should worship this Inner Intelligence with materials of self realsn
he who takes ego sense and mirage to be unreal..unfit to be instructed
condng = sorrow
mind of knower of mind = no mind = pure sattva
283
State of purity of Self, true nature of iC..not a vision ( experience of m/senses0...incapable of being taught
..not easy ..nor far distant impsooible
attained by direct experience alone
that alone exists ..naught else
free from a hundrede velis in the heart one should experience the Self in all that is seen
288
non realsn of truth = world vision
it intensifies and aggravates movement of thought in C
thus a cycle is formed
ignorance and mental activity
constant awareness reqd.
293
dream like nature of thought form realised only by intense practise of yoga
not otherwise
man of wisdom is awake and alert..senses naturally under control.
by self knowledge , unreality of the concepts regarding world objects is realised.
he beholds the inner Light ..rests in Supreme Self.
supreme infinite consciousness alone exists
once this truth is realised it shines without setting.
ignorance gives rise to absence of self control
i have gained this ..etc
guru nimitta
cause of enlightenment...shishya's purity
s knows S..snake... feet
If Self forgotten even for a moment..object of experience attains expansion.
unbroken awareness..then doesnt happen
utter emptiness of pot..wheer precious jewels are stored
I arises in ansence of knowledge of mind
nature is destruction (veiling) of self knowledge...mind
psychological condng, impurites removed..words of guru enter ..stalk of lotus
now remain established in IC
ignorant live in M
enlightened in sattva
uncondnd M = sattva
no self knowledge...rituals...no gold..tries to cling to copper
partial awakening..enjoys psychic powers
set out to attain self knoledge..but not found foothold on sound wisdom
378
when desires end..jiva drops its self limitation
sanvedana
iC alone fit to be worshipped
no mantras etc
realsn of iC = best form of worship
................................
...
....end ..... http://estudantedavedanta.net/The-Supreme-Yoga-Swami-Venkatesananda.pdf
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