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chp 6
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 mind, etc.
....
You are like the infinite space.
.
Again and again I repeat all this, O Rāma, for the sake of your spiritual awakening.
The realization of the Self does not happen without such repetition or, spiritual practice.
Therefore, behold that place and that moment at which prāṇa is consumed by apāna and apāna is consumed by prāṇa—inside and outside the body
One should restrain the hub or the thoughts and notions—having resort to supreme self-effort, strength, wisdom and commonsense.
Neither scriptures nor relations nor even the gurus or preceptors can protect the man who is utterly overpowered by the ghost known as the mind.
That alone is regarded as worship which is performed when one is in a state of equanimity like that of space,
when the mind has become utterly quiescent without the least movement of thought
and when there is effortless absence of perversity.
Such a state of purity of the self, the true nature of infinite consciousness—is not a vision, which is an experience of the mind and the senses.
It is incapable of being taught.
It is not very easy nor difficult or impossible.
It is attained by direct experience alone.
........
This fullness is filled with fullness. Fullness is born from fullness. Fullness fills fullness. In fullness, fullness is ever established.
That state in which one knows “There is no ‘I’, nor another, no mind nor anything derived from the mind”,
in which one knows ‘I’ is but an idea in this universe,
and it is really pure existence”—
that is known as the silence of deep sleep.
...
That is known as mokṣa or liberation when ignorance ceases through self-inquiry,
when the jīva becomes no-jīva instantly and
when the mind becomes no-mind.
.......
If the self which is the reality and which is pure, is forgotten even for a moment— the object of experience attains expansion.
100
When thus one is freed from psychological conditioning and the impurities have been removed or purified—
the words of the guru enter directly into the innermost core of one’s being, just as an arrow enters the stalk of the lotus.
......
104
Rest in nirvāṇa without movement of thought,
with the mind greatly ‘weakened’ and the intelligence at peace
—rest in the Self as if you are deaf, dumb and blind.
.....
When thus one realizes the supreme—which is the only essence or truth beyond this ocean of saṁsāra, he realizes— ‘I am not the doer but god alone is the doer; not even in the past did I do anything
....
This alone is saṁsāra—the feeling ‘This is’. Its cessation is liberation or mokṣa. This is the essence of jñāna or wisdom.
The individual personality is vāsanā or
mental conditioning which disappears on investigation.
However, in a state of ignorance when one fails to observe it—this world-appearance arises.
When one is spiritually awakened and when one lives with his wakeful state resembling deep sleep—the state is known as svabhāva or self-nature and this state leads one to liberation
The self which is the Lord immediately confers mokṣa or final liberation when worshipped with inquiry into the nature of the self,
with self-control and satsaṅga or company of the wise.
On this field known as the mind, the seed known as samādhi, which is turning away from the world—falls of its own accord when one is alone in the forest known as wisdom.
The yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in adamantine meditation, samādhi or vajra-samādhāna—like a mountain.
If one knows that the self is pure consciousness and not the physical body, then when he dies there is no saṁsāra or world-appearance in his consciousness.
If one’s understanding is not thus purified by right understanding or wisdom—it does not remain without the support of saṁsāra
May my limbs be pulverized or may they become as powerful as Mount Meru. What is lost and what is gained or increased—when it is realized that I am pure consciousness?
......132.......
However well I realize ‘This is not real’, ‘This is not real’ after intense inquiry, the feeling ‘This is’ does not cease.
137
To those who know the truth or the supreme state—the states of waking, dream and sleep do not exist at all. Whatever is—is as it is.
However, one who has realized that everything is the pure, infinite consciousness—is not affected by the apparent duality. He remains free, alone and unaffected.
The wisdom that I imparted to you has remained weak in your heart like a dull fire which lies dormant in an old tree-trunk. It has not been able to burn and destroy ignorance.
She bestows immediately
on all whatever is prayed for, for she is the self of all. Hence, one experiences the fruition of one’s own prayers.
The many abandons its diversity when it attains enlightenment. However, when the many is described as the one—it has not become something other than it was before.
‘This is the self’ and ‘This is knowledge’—these are surely false notions that arise within, but they are not real. Abandon the words but remain established in the experience of the truth they indicate.
When there is the notion of reality in unreal phenomena, there is bondage. When many such notions arise—diversity is brought into being.
...
Knowledge does not have an object to know.
Knowledge is independent and eternal; it is beyond description and definition.
When this truth is directly realized—there is perfect knowledge.
.....
By awakening, awakening is attained; and the concept of ‘awakening’ is clearly understood. Of course, all this is comprehensible only to people like you, not to us.
By the realization of the truth that all objects and substances exist in the self or the infinite consciousness, as perverted notions, his hold on those substances and vice versa, comes to an end. The wheel of saṁsāra stops by and by.
..................................end..................................
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