http://realizedone.com/Guru%20Nanak/
Make the True Guru your friend; going to His Court, you shall obtain the True Lord.
He is the Master who has made the world bloom; He makes the Universe blossom forth, fresh and green.
Those who meditate on the True Guru are satisfied and fulfilled. Those who meditate on the True Guru are not afraid of the Messenger of Death.
By Guru’s Grace, one remains blended with the True Name of the Creator.
Through the Guru’s Teachings, you shall be saved, contemplating the True Name.
The Diamond of the Guru has pierced the diamond of my mind, which is now dyed in the deep crimson color of the Name.
Remembering Him in meditation, the home of sorrow is abolished.
Remembering Him in meditation, the Messenger of Death shall not touch you.
Remembering Him in meditation, the dry branches become green again.
There is nothing beyond You; You are the One who does, sees, and knows.
Without You, there is no other; the entire Universe is the Arena of Your Play.
You are the River, All-knowing and All-seeing. I am just a fish – how can I find Your limit?
Wherever I look, You are there. Outside of You, I would burst and die.
~ Sri Guru Granth Sahib
Guru Nanak’s Tapas and meditation
Nanak practised rigorous meditation in order to realise God quickly. He was always in a deep meditative mood. He did not care for his body. The parents thought that Nanak was ailing seriously and so they sent for a physician. Nanak said to the doctor: "You have come to diagnose my ailment and prescribe medicine. You take my hand and feel the pulse. Poor ignorant doctor, you do not know that the pain is in my mind. O doctor! Go back to your house. I am under God-intoxication. Your medicine is of no use to me. Few know my disease. The Lord, who gave me this pain, will remove it. I feel the pain of separation from God. I feel the pain which death may inflict. O ignorant doctor! Do not give me any medicine. I feel the pain that my body will perish by disease. I forgot God and indulged in sensual pleasures. Then I had this pain. The wicked heart is punished. If a man repeats even a portion of the Name of the Lord, his body will become like gold and his soul will be rendered pure. All his pain and disease will be annihilated. Nanak will be saved by the true Name of the Lord. O physician! Go back to your house. Do not take my curse with you. Leave me alone now".
Nanak gave up food and drink for some days. He became wholly absorbed in divine contemplation. He observed perfect silence. He concealed himself in the forests for days together.
Then Kalu Chand told Nanak: "If you do not like trade or business, you may serve in some office". Nanak replied, "I am already a servant of God. I am endeavouring to do my duty honestly and whole-heartedly in the service of my Lord. I carry out His behests implicitly. I desire fervently to get the reward of divine grace from the Lord by serving Him untiringly and incessantly". On hearing this, the father became silent and retired from there.
http://www.dlshq.org/saints/gurunanak.htm
"My body is a field. The mind is the ploughman. Righteousness is the cultivation. Modesty is water for irrigation. I have sown the field with the seed of the sacred Name of the Lord. Contentment is my field’s harrow. Humility is its hedge. The seeds will germinate into a good crop with love and devotion. Fortunate is the house in which such a crop is brought! O sir, mammon will not accompany us to the next world. It has infatuated the whole world, but there are few who understand its delusive nature".
"O teacher! Burn worldly love, make its ashes into ink and make the intellect into a fine paper. Now make the love of God your pen, and your heart the writer, and under the instructions of your Guru, write and meditate. Write the Name of the Lord and His praises and write, ‘He has no limit this side or the other’. O teacher! Learn to write this account".
' Man's conduct is the paper
On which, the mind's quill
Records both good and evil
As our deeds dictate, we live,
But God's Grace knows no end.' (Raga Maru)
Guru Nanak and Mardana were now headed towards the next major centre of pilgrimage , important to both Hindus and Buddhists: Gaya, in Bihar. There, on the bank of the Phalgu river, the local priests supervised large-scale ceremonies that consisted of offering funreal barley cakes to departed ancestors and lighting lamps that would light up the paths of the departed spirtits in the heavens above. The priests tried their best to make Nanak join these ceremonies but the Guru refused, saying that only man's deeds could help him in the next world.
' The Lord is my barely roll and leaf platter
The Creator's true name is my obsequy.
- Raga Asa
Chatur Das, after a lengthy discussion, realized the wisdom of what Guru Nanak had said and became his disciple. He was joined by others who were also impressed by the message of Nanak. According to the Puratan janamsakhi, it was here at Varanasi that Nanak enunciated the fifthy-four stanzas of his composition ' Dakini Onkar ' :
' Performing rituals does not release one
Without virtue one goes to the city of death
He gains neither this world , nor the one beyond
The sinner in the end regrets
He possesses neither knowledge, nor concentration,
Nor any faith, nor meditation
Without the Name he cannot be fearless
Nor understand the evil of ego
I am tired; how do I reach
The Unfathomable, the Endless!
I do not have loved friends
To whom I may appeal for help
Nanak, if I utter my beloved's name
The Uniter shall Unite me with Himself
If I love Him boundlessly
The one who separates shall unite. '
- Aamkali Dakhni Onkar, 37
.......The Guru was not distracted and remained lost in meditation. Then Shivnabh came down himself and posed several questions to Nanak. Among these, he asked him whether he followed the Muslim or the Hindu way of life.
Nanak's reply was:
' The true Guru has solved the problem of the
two paths.
He who meditates on the One God and wavers not,
shall understand.' (Raga Maru)
Even kings and emperors with heaps of wealth and vast dominion cannot compare with an ant filled with the Love of God.
Like the fragrance in a flower, like an image in a mirror, this sense of "I amness" is felt in the body. Therefore, give up your name 'Nanak' and also your identity with the body and abide in the sense of "I amness". You shall be liberated.
O Mind. What are you searching inside and outside? It is One only. Once the earthen pot bearing the name 'Nanak' is broken by getting rid of the concept that "I am the body", where then is the inside and outside? It is only 'I' prevailing everywhere.
"Ek Omkar Satnam Karta Purkh Nirbhav Nirvair, Akalmurat Ajuni Savai Bhang Gur Parsad—God is but one, His Name is true, He is the Creator, He pervades the whole universe, He is without fear, He is without enmity, He is immortal, He is birthless, He is self-born and self-existent, He is the remover of the darkness (of ignorance) and He is merciful"
“The world is a drama, staged in a dream”
― Guru Nanak, Sri Guru Granth Sahib
“What should the yogi have to fear? Trees, plants, and all that is inside and outside, is He Himself”
― Guru Nanak, Sri Guru Granth Sahib
When Nanak was a boy of seven, he was sent to Gopal Pandha to learn Hindi. The teacher told Nanak to read a book. Nanak replied, "What will it avail to know all and not have a knowledge of God?" Then the teacher wrote the Hindi alphabets for him on a wooden slate. Nanak said to the teacher, "Please tell me, sir, what books have you studied? What is the extent of your knowledge?" Gopal Pandha replied, "I know mathematics and the accounts necessary for shopkeeping". Nanak replied, "This knowledge will not in any way help you in obtaining freedom". The teacher was very much astonished at the words of the boy. He told him, "Nanak, tell me something which could help me in the attainment of salvation". Nanak said, "O teacher! Burn worldly love, make its ashes into ink and make the intellect into a fine paper. Now make the love of God your pen, and your heart the writer, and under the instructions of your Guru, write and meditate. Write the Name of the Lord and His praises and write, ‘He has no limit this side or the other’. O teacher! Learn to write this account". The teacher was struck with wonder.
Sunday, 8 November 2015
Ribhu Gita : notes
http://realizedone.com/ribhu-gita/?p=1
47. Everything is only a concoction of time, space and energy. All else is the trite talk of people who dislike the effort of sadhana which takes them to the Self. This talk is based on their dense ignorance of the Self. Only by persistent practiceand experience of sadhana, can one arrive at the truth that all concepts of souls, world, and the cause thereof are just evanescent shadows on the screen of Siva-Self-Brahman. (Ch.24, v.31)
46. The illusion that one is the body and that the world is the basic reality has remained soaked over a long, long time,and cannot be got rid of by the casual reading and mere understanding of the truth. The basic illusion can be effaced only by a long and unremitting practice of the bhavana that allthis is ËœI-am-Brahman-Self" . (Ch.24, v.28)
39. The sadhaka practising meditation on the Self, should always think firmly that all diversities of soul, world and creator are the undifferentiated Brahman-Self only. By practice, his consciousness is freed from thoughts, after which he should give up the above thought also and abide always in the thought-free state of the Self (Ch.21, v.39)
37. Those engaged in the pursuit of knowledge of the Brahman-Self, happening to get involved in the mundane pleasures of sex, should regard such pleasures as merely faint shadows of the bliss of the Self. They should never even dream of worldly pleasures. (Ch.20, v.45)
35. Firmly established in the Self, undisturbed by the least ripple of thought, as still as an idol of stone or wood, dissolved completely in Brahman-Self, even as water is in milk, with awareness devoid of all impurities of thought and drowsiness, standing clear as the pure sky, the grandeur of the Jnani's nishta (firm stance in the Self) defies thought and expression. (Ch.19, v.21)
31. Abidance in Sahaja Samadhi is the hallmark of a Jivan Mukta. With progressive development towards this state, an intensity of blissful peace is attained, leading on to the four successive stages of perfection in samadhi. Nothing short of this Sahaja Samadhi will be of any avail in destroying the fearsome cycle of births and deaths. (Ch.18, v.41)
32. That realised person who abides in the Brahman-Self, and has lost all feelings of differentiation of self and non-self, is the Jnani or Mukta Purusha. Such a Jnani is rare to find even by searching among millions of people. If one has the lucky opportunity of getting his darshan (personal view and contact) one attains purification from all his sins, and what is more, such a person's ego gets liquidated at once. (Ch.19, v.10)
24. The total discarding of the mind is alone victory, achievement, bliss, yoga, wisdom and liberation. The sacrifice of the mind is, in fact, the totality of all sacred sacrifices. (Ch.15, v.7)
21. All objective knowledge, all thought forms, all visible objects, all things heard, all questions and answers, all the food consumed and all other illusions, not being apart from the Self, should be regarded as Brahman-Self only. (Ch.13, v.2)
22. Therefore one should practise the habit of regarding everything as Brahman-Self only; until all thought of things other than the Self is lost. This condition once achieved, one should not give room for any thought and should ever abide in Maha-Mounam (peace of total stillness). (Ch.14, v.38)
The Jivan Mukta has his consciousness completely dissolved beyond recognition in his Brahman-Self. Eternally alone in his Self, he is ever lost in the enjoyment of the bliss of his Brahman-Self. (Ch.8, v.25).
Greatness of Videha Mukta12. With all objective knowledge banished, with no trace of thought or nescience, with all the three states of waking, dream and sleep wiped out, with all thought of death and birth abolished, and ever established in the spontaneous blissful state of Brahman-Self, the condition of the Videha Mukta cannot be conceived, and much less expressed in words. (Ch.5, v.39)13. The continued repetition of I am Self-Brahmanâ constitutes the sole mantra-japa leading to Mukti (Liberation). All other mantra-japas connected with diverse gods should be firmly eschewed, as they aim at mundane objectives other than the Self. All other mantra-japas always entangle one inextricably in the bondage of worldly enjoyments. (Ch.6, v.37)
Some may argue that this universe of duality (multiple existences) is a factual second reality, clearly seen by the senses operated by the mind. But then, are the senses anything apart from the mind? Can they function without the support of the mind in which they are imbedded? What is this mind except a bundle of thoughts? What are thoughts except evanescent ripples in the still, limitless ocean of pure Being-Awareness-Self, which is the sole Existence without a second? (Ch. 2, v.34)
The universe was neither born, nor maintained, nor dissolved; this is the plain truth. The basic screen of pure Being-Awareness-Stillness devoid of all the moving shadow pictures of name and form of the universe is the sole, eternal Existence. (Ch.2, v.33)
http://bhagavan-ramana.org/essenceofribhugita.html
Enquiry should be made thus:
With the help of the sadguru, one should enquire "Who am I? What is this world? What is the reality behind all this?
Sage Ribhu, Ribhu Gita [5] Ch.32, v21
Only by those strong willed persons who make earnest and persistent Self-enquiry, will the turbulent mind be controlled and fixed still, in the practice of firm bhavana.
In due course all thoughts and nescience will disappear, yielding place to the effulgent Awareness-Self of mukti.
Sage Ribhu, Ribhu Gita, Ch.32, v26
47. Everything is only a concoction of time, space and energy. All else is the trite talk of people who dislike the effort of sadhana which takes them to the Self. This talk is based on their dense ignorance of the Self. Only by persistent practiceand experience of sadhana, can one arrive at the truth that all concepts of souls, world, and the cause thereof are just evanescent shadows on the screen of Siva-Self-Brahman. (Ch.24, v.31)
46. The illusion that one is the body and that the world is the basic reality has remained soaked over a long, long time,and cannot be got rid of by the casual reading and mere understanding of the truth. The basic illusion can be effaced only by a long and unremitting practice of the bhavana that allthis is ËœI-am-Brahman-Self" . (Ch.24, v.28)
39. The sadhaka practising meditation on the Self, should always think firmly that all diversities of soul, world and creator are the undifferentiated Brahman-Self only. By practice, his consciousness is freed from thoughts, after which he should give up the above thought also and abide always in the thought-free state of the Self (Ch.21, v.39)
37. Those engaged in the pursuit of knowledge of the Brahman-Self, happening to get involved in the mundane pleasures of sex, should regard such pleasures as merely faint shadows of the bliss of the Self. They should never even dream of worldly pleasures. (Ch.20, v.45)
35. Firmly established in the Self, undisturbed by the least ripple of thought, as still as an idol of stone or wood, dissolved completely in Brahman-Self, even as water is in milk, with awareness devoid of all impurities of thought and drowsiness, standing clear as the pure sky, the grandeur of the Jnani's nishta (firm stance in the Self) defies thought and expression. (Ch.19, v.21)
31. Abidance in Sahaja Samadhi is the hallmark of a Jivan Mukta. With progressive development towards this state, an intensity of blissful peace is attained, leading on to the four successive stages of perfection in samadhi. Nothing short of this Sahaja Samadhi will be of any avail in destroying the fearsome cycle of births and deaths. (Ch.18, v.41)
32. That realised person who abides in the Brahman-Self, and has lost all feelings of differentiation of self and non-self, is the Jnani or Mukta Purusha. Such a Jnani is rare to find even by searching among millions of people. If one has the lucky opportunity of getting his darshan (personal view and contact) one attains purification from all his sins, and what is more, such a person's ego gets liquidated at once. (Ch.19, v.10)
24. The total discarding of the mind is alone victory, achievement, bliss, yoga, wisdom and liberation. The sacrifice of the mind is, in fact, the totality of all sacred sacrifices. (Ch.15, v.7)
21. All objective knowledge, all thought forms, all visible objects, all things heard, all questions and answers, all the food consumed and all other illusions, not being apart from the Self, should be regarded as Brahman-Self only. (Ch.13, v.2)
22. Therefore one should practise the habit of regarding everything as Brahman-Self only; until all thought of things other than the Self is lost. This condition once achieved, one should not give room for any thought and should ever abide in Maha-Mounam (peace of total stillness). (Ch.14, v.38)
The Jivan Mukta has his consciousness completely dissolved beyond recognition in his Brahman-Self. Eternally alone in his Self, he is ever lost in the enjoyment of the bliss of his Brahman-Self. (Ch.8, v.25).
Greatness of Videha Mukta12. With all objective knowledge banished, with no trace of thought or nescience, with all the three states of waking, dream and sleep wiped out, with all thought of death and birth abolished, and ever established in the spontaneous blissful state of Brahman-Self, the condition of the Videha Mukta cannot be conceived, and much less expressed in words. (Ch.5, v.39)13. The continued repetition of I am Self-Brahmanâ constitutes the sole mantra-japa leading to Mukti (Liberation). All other mantra-japas connected with diverse gods should be firmly eschewed, as they aim at mundane objectives other than the Self. All other mantra-japas always entangle one inextricably in the bondage of worldly enjoyments. (Ch.6, v.37)
Some may argue that this universe of duality (multiple existences) is a factual second reality, clearly seen by the senses operated by the mind. But then, are the senses anything apart from the mind? Can they function without the support of the mind in which they are imbedded? What is this mind except a bundle of thoughts? What are thoughts except evanescent ripples in the still, limitless ocean of pure Being-Awareness-Self, which is the sole Existence without a second? (Ch. 2, v.34)
The universe was neither born, nor maintained, nor dissolved; this is the plain truth. The basic screen of pure Being-Awareness-Stillness devoid of all the moving shadow pictures of name and form of the universe is the sole, eternal Existence. (Ch.2, v.33)
http://bhagavan-ramana.org/essenceofribhugita.html
Enquiry should be made thus:
With the help of the sadguru, one should enquire "Who am I? What is this world? What is the reality behind all this?
Sage Ribhu, Ribhu Gita [5] Ch.32, v21
Only by those strong willed persons who make earnest and persistent Self-enquiry, will the turbulent mind be controlled and fixed still, in the practice of firm bhavana.
In due course all thoughts and nescience will disappear, yielding place to the effulgent Awareness-Self of mukti.
Sage Ribhu, Ribhu Gita, Ch.32, v26
Ribhu Gita: chp 26
http://realizedone.com/ribhu-gita/?p=1
Ramana Maharshi attributed unique value to this lucid exposition of supreme Truth, the Ribhu Gita, and often referred to it in his talks with devotees and seekers. He is reported to have said that if one repeatedly read Chapter 26 [the Heart] of the Ribhu Gita one could pass spontaneously into samadhi, or the natural state of Self-realisation.
ABIDING AS ' THAT ' ITSELF
RIBHU :
1. I shall tell you now about being wholly 'That' itself. This is rare to come by, even for yogis. This is the secret of all the Vedas, of all the scriptures. This is rare to come by, indeed.
2. That which is the supreme Reality [Brahman], the Self of all, of the nature of existence-consciousness-bliss, the Self of all, the supreme Self - ever abide as That itself.
3. "All this" is of the nature of the Self, which is without beginning or end and which is insuperable. This is neither action nor inaction. Ever abide as That itself.
4. That in which there is no fear of duality, in which non-duality awakens, in which peacefulness and non-peacefulness both do not exist - ever be That itself.
5. That in which there is nothing of volition in which misapprehension does not exist, in which, likewise, there is no thinking - ever abide as That itself.
6. That in which there is nothing in Reality, in which having any conviction is a delusion, in which the entire world does not exist - ever abide as That itself.
7. That in which existence or non-existence and delusions due to misapprehensions of the mind, and even the word 'misapprehension', do not exist - ever abide as That itself.
8. That in which there is no pleasure, in which there is no imagination that I am the body, and in which all volition has been relinquished - ever abide as That itself.
9. That in which a conditional state inclusive of Reality does not exist, in which defects are not present, and in which there is no fear of the pairs of opposites - ever abide as That itself.
10. That in which the actions of speech and body and the eon itself have ended in dissolution, and in which the manifest universe is yet unborn - ever abide as That itself.
11. That in which there is no manifestation of delusion, in which there is not the least activity of illusion, in which there is nothing seen or unseen - ever abide as That itself.
12. That in which there is no wise man or wisdom, in which there are no such things as one's own side and an opposing side, and in which there are no defects or non-defects - ever abide as That itself.
13. That in which there is no differentiation, such as being Vishnu [all-pervading], in which the Creator [Brahma] does not exist, and in which there is no differentiation as Shankara [beneficent One] - ever abide as That itself.
14. That in which there is no differentiation as truth and non-truth, in which there is no such state as understanding, and in which there is no such idea as 'individual self' - ever abide as That itself.
15. That in which there is no meditation on Shankara, in which there is no supreme abode, and in which there is no state of comprehension - ever abide as That itself.
16. That in which there is no microcosm or macrocosm, in which there is no imagining of happiness, and in which the manifest world is a fallacy - ever abide as That itself.
17. That in which there is no conception of a body, in which there is no jubilance, and in which there is no 'awareness' of thought - ever abide as That itself.
18. That in which there is no intellect or empirical knowledge, in which there is no Self in the sheath of mind, and in which there is no conception of desire - ever abide as That itself.
19. That in which there is no liberation or repose, in which there is no bondage or separation, and in which there is no permanent knowledge - ever abide as That itself.
20. That in which there is no conception of time, in which there is no conditional state of sorrow, and in which there is no conception of the body - ever abide as That itself.
21. That in which there is no dispassion of the individual self, in which there is no misunderstanding of the scriptures, and in which I, being the Self, am myself - ever abide as That itself.
22. That in which there is no self liberation, in which there is no liberation from the body, and in which there is no activity by volition - ever abide as That itself.
23. That in which there is no conception of beings, in which there is no existence of anything separate, and in which there is no differentiation as the individual self either - ever abide as That itself.
24. That in which Reality is a state of bliss, in which joy is a state of bliss, and in which the quality of bliss is eternal - ever abide as That itself.
25. That in which there is no manifestation of things, in which there is no victory or defeat, and in which there is no utterance of statements - ever abide as That itself.
26. That in which there is no branch of inquiry into the Self, in which there is no urge for listening to, reading or studying the supreme Truth and in which there is no "great bliss" - ever abide as That itself.
27. That in which there is no classification such as the same group or different groups and in which no internal difference arises - ever abide as That itself.
28. That in which there is neither the terror of hell nor the treasures of heaven and in which there is no world of Brahma - ever abide as That itself.
29. That in which there is no union with Vishnu, in which there is no Mount Kailash, in which there is no sphere of the egg of the cosmos - ever abide as That itself.
30. That in which there is no praise, in which censure exits not, and in which there is not the mistake of regarding them as on a par either - ever abide as That itself.
31. That in which there is no conditional state of the mind, in which there is no misapprehension, and in which there is no experience or suffering - ever abide as That itself.
32. That in which there is no fear of sin, nothing of the five great sins, and in which there is no defect of attachment - ever abide as That itself.
33. That in which the triad of afflictions does not exist, in which there are never the three states of the individual self, and in which the universe is known to be a delusion - ever abide as That itself.
34. That in which knowledge has not arisen, in which there is no error of conceiving of the world, and in which there is no manifestation of activity - ever abide as That itself.
35. That in which there is no domain of the mind, in which, indeed, there is the greatest happiness, and in which exists the permanent abode - ever abide as That itself.
36. That in which the cause of all is peace, in which all is happiness, and having reached where-from none reverts once - ever abide as That itself.
37. By knowing which all is renounced, by knowing which nothing else remains, and by knowing which there is nothing else to be known - ever abide as That itself.
38. That in which no defect has arisen, that which is the place that is changeless, and in which, indeed, the individual self is destroyed - ever abide as That itself.
39. That in which, indeed, the Self is ever satisfied, in which, indeed, there is changeless bliss, and in which, indeed, there is changeless peace - ever abide as That itself.
40. That in which, indeed, there is all comfort, in which, indeed, there is the definition of the real, and in which, indeed, there is certainty of existence - ever abide as That itself.
41. That in which I am not, and in which you are not, in which you yourself are not, indeed, yourself, and in which, indeed, there is certain peace - ever abide as That itself.
42. That in which, indeed, you are joyful, in which, indeed, happiness is attained, and in which there is no fear of sorrow - ever abide as That itself.
43. That in which there is the fullness of consciousness, in which there is an ocean of bliss, and in which, indeed, there is the direct presence of the Supreme - ever abide as That itself.
44. That in which, indeed, one himself is, indeed, That itself, and in which there is no difference between oneself and one's Self - ever abide as That itself.
45. That in which, indeed, there is supreme bliss, in which oneself is the supreme happiness, and in which, indeed, there is the understanding of differencelessness - ever abide as That itself.
46. That in which there is not even an atom, in which the is no blemish of the mind, in which there is nothing like "I do" or "I give" - ever abide as That itself.
47. That in which thought is dead, in which one's body and mind are dead, and wherein memory finally dissolves - ever abide as That itself.
48. That in which, indeed, 'I' is surely dead, in which desire meets its dissolution, and in which, indeed, supreme bliss is - ever abide as That itself.
49. That in which the trinity of gods have their dissolution, in which the bodies and such perish, and in which there are no interactions - ever abide as That itself.
50. Immersed wherein there is no fatigue, immersed wherein one does not see, and immersed wherein there is no life and such things - ever abide as That itself.
51. Immersed wherein nothing shines, wherein wakefulness does not exist, and wherein, indeed, delusion meets its death - ever abide as That itself.
52. That in which, indeed, time finds its death, in which yoga finds its dissolution, and in which the company of Truth [satsang] ceases to be - ever abide as That itself.
53. That in which, indeed, Brahman-nature exists, wherein, indeed, there is only bliss, and wherein, indeed, there is the supreme bliss - ever abide as That itself.
54. That in which the universe never exists, in which the manifest world does not exist, and in which there are no inner faculties - ever abide as That itself.
55. That in which, indeed, there is only joy, in which it itself is entirely only bliss, and in which, indeed, it itself is supreme bliss - ever abide as That itself.
56. That in which there is only the consciousness of existence, in which consciousness alone is all there is, and in which shines the fullness of bliss - ever abide as That itself.
57. That in which there is the direct presence of the supreme Reality, in which one is oneself the Supreme, and in which serenity is the supreme goal - ever abide as That itself.
58. That in which lies the direct meaning of the undivided, in which exists the very goal, and in which destruction and such exist not - ever abide as That itself.
59. That in which, evidently, there is only oneself, in which, evidently, only oneself prevails, and in which exists, evidently, the great Self - ever abide as That itself.
60. Wherein the supreme Truth evidently is, wherein is, evidently, the great, and wherein true knowledge evidently exists - ever abide as That itself.
61. Wherein the transcendence of qualities evidently is, wherein blemishlessness evidently is, and wherein eternal purity evidently is - ever abide as That itself.
62. Wherein the great Self itself is present, wherein the joys of joys is present, and wherein, indeed, wisdom and true knowledge are present - ever abide as That itself.
63. That in which, indeed, oneself is the Light, in which oneself, indeed, is the non-dual, and in which, indeed, there is supreme bliss - ever abide as That itself.
64. Thus the conviction of becoming That itself has been proclaimed. Be thus always - ever, ever. I am Reality, existence-consciousness-bliss. I am undivided and ever joyful.
65. I am Reality alone, which is true knowledge. I am the supreme peace. I am consciousness. I am devoid of thought. I am not 'I'. I abide as He Himself.
66. I am That. I am consciousness. I am He. I am spotless. I am the highest. I am the highest. I am the Supreme. Thus, casting aside everything, be happy.
67. All this is the remnant of thoughts, the muddying of purity. Thus, renouncing all and forgetting everything, like mere dead wood.
68. Leaving aside the body like a corpse, being ever like a piece of wood or iron, and renouncing even remembrance, firmly abide only in Reality as the goal.
69. Whoever hears this explanation even once, even though he be connected with great sins, shall, casting off all, reach the Supreme.
70. Though, in parts, they deal with meditation [upasana] on You, do not the Vedas proclaim You as the unattached, as especially connected to the vessel of the Heart of all, existing as the Self, and of the nature of the undivided?
Ramana Maharshi attributed unique value to this lucid exposition of supreme Truth, the Ribhu Gita, and often referred to it in his talks with devotees and seekers. He is reported to have said that if one repeatedly read Chapter 26 [the Heart] of the Ribhu Gita one could pass spontaneously into samadhi, or the natural state of Self-realisation.
ABIDING AS ' THAT ' ITSELF
RIBHU :
1. I shall tell you now about being wholly 'That' itself. This is rare to come by, even for yogis. This is the secret of all the Vedas, of all the scriptures. This is rare to come by, indeed.
2. That which is the supreme Reality [Brahman], the Self of all, of the nature of existence-consciousness-bliss, the Self of all, the supreme Self - ever abide as That itself.
3. "All this" is of the nature of the Self, which is without beginning or end and which is insuperable. This is neither action nor inaction. Ever abide as That itself.
4. That in which there is no fear of duality, in which non-duality awakens, in which peacefulness and non-peacefulness both do not exist - ever be That itself.
5. That in which there is nothing of volition in which misapprehension does not exist, in which, likewise, there is no thinking - ever abide as That itself.
6. That in which there is nothing in Reality, in which having any conviction is a delusion, in which the entire world does not exist - ever abide as That itself.
7. That in which existence or non-existence and delusions due to misapprehensions of the mind, and even the word 'misapprehension', do not exist - ever abide as That itself.
8. That in which there is no pleasure, in which there is no imagination that I am the body, and in which all volition has been relinquished - ever abide as That itself.
9. That in which a conditional state inclusive of Reality does not exist, in which defects are not present, and in which there is no fear of the pairs of opposites - ever abide as That itself.
10. That in which the actions of speech and body and the eon itself have ended in dissolution, and in which the manifest universe is yet unborn - ever abide as That itself.
11. That in which there is no manifestation of delusion, in which there is not the least activity of illusion, in which there is nothing seen or unseen - ever abide as That itself.
12. That in which there is no wise man or wisdom, in which there are no such things as one's own side and an opposing side, and in which there are no defects or non-defects - ever abide as That itself.
13. That in which there is no differentiation, such as being Vishnu [all-pervading], in which the Creator [Brahma] does not exist, and in which there is no differentiation as Shankara [beneficent One] - ever abide as That itself.
14. That in which there is no differentiation as truth and non-truth, in which there is no such state as understanding, and in which there is no such idea as 'individual self' - ever abide as That itself.
15. That in which there is no meditation on Shankara, in which there is no supreme abode, and in which there is no state of comprehension - ever abide as That itself.
16. That in which there is no microcosm or macrocosm, in which there is no imagining of happiness, and in which the manifest world is a fallacy - ever abide as That itself.
17. That in which there is no conception of a body, in which there is no jubilance, and in which there is no 'awareness' of thought - ever abide as That itself.
18. That in which there is no intellect or empirical knowledge, in which there is no Self in the sheath of mind, and in which there is no conception of desire - ever abide as That itself.
19. That in which there is no liberation or repose, in which there is no bondage or separation, and in which there is no permanent knowledge - ever abide as That itself.
20. That in which there is no conception of time, in which there is no conditional state of sorrow, and in which there is no conception of the body - ever abide as That itself.
21. That in which there is no dispassion of the individual self, in which there is no misunderstanding of the scriptures, and in which I, being the Self, am myself - ever abide as That itself.
22. That in which there is no self liberation, in which there is no liberation from the body, and in which there is no activity by volition - ever abide as That itself.
23. That in which there is no conception of beings, in which there is no existence of anything separate, and in which there is no differentiation as the individual self either - ever abide as That itself.
24. That in which Reality is a state of bliss, in which joy is a state of bliss, and in which the quality of bliss is eternal - ever abide as That itself.
25. That in which there is no manifestation of things, in which there is no victory or defeat, and in which there is no utterance of statements - ever abide as That itself.
26. That in which there is no branch of inquiry into the Self, in which there is no urge for listening to, reading or studying the supreme Truth and in which there is no "great bliss" - ever abide as That itself.
27. That in which there is no classification such as the same group or different groups and in which no internal difference arises - ever abide as That itself.
28. That in which there is neither the terror of hell nor the treasures of heaven and in which there is no world of Brahma - ever abide as That itself.
29. That in which there is no union with Vishnu, in which there is no Mount Kailash, in which there is no sphere of the egg of the cosmos - ever abide as That itself.
30. That in which there is no praise, in which censure exits not, and in which there is not the mistake of regarding them as on a par either - ever abide as That itself.
31. That in which there is no conditional state of the mind, in which there is no misapprehension, and in which there is no experience or suffering - ever abide as That itself.
32. That in which there is no fear of sin, nothing of the five great sins, and in which there is no defect of attachment - ever abide as That itself.
33. That in which the triad of afflictions does not exist, in which there are never the three states of the individual self, and in which the universe is known to be a delusion - ever abide as That itself.
34. That in which knowledge has not arisen, in which there is no error of conceiving of the world, and in which there is no manifestation of activity - ever abide as That itself.
35. That in which there is no domain of the mind, in which, indeed, there is the greatest happiness, and in which exists the permanent abode - ever abide as That itself.
36. That in which the cause of all is peace, in which all is happiness, and having reached where-from none reverts once - ever abide as That itself.
37. By knowing which all is renounced, by knowing which nothing else remains, and by knowing which there is nothing else to be known - ever abide as That itself.
38. That in which no defect has arisen, that which is the place that is changeless, and in which, indeed, the individual self is destroyed - ever abide as That itself.
39. That in which, indeed, the Self is ever satisfied, in which, indeed, there is changeless bliss, and in which, indeed, there is changeless peace - ever abide as That itself.
40. That in which, indeed, there is all comfort, in which, indeed, there is the definition of the real, and in which, indeed, there is certainty of existence - ever abide as That itself.
41. That in which I am not, and in which you are not, in which you yourself are not, indeed, yourself, and in which, indeed, there is certain peace - ever abide as That itself.
42. That in which, indeed, you are joyful, in which, indeed, happiness is attained, and in which there is no fear of sorrow - ever abide as That itself.
43. That in which there is the fullness of consciousness, in which there is an ocean of bliss, and in which, indeed, there is the direct presence of the Supreme - ever abide as That itself.
44. That in which, indeed, one himself is, indeed, That itself, and in which there is no difference between oneself and one's Self - ever abide as That itself.
45. That in which, indeed, there is supreme bliss, in which oneself is the supreme happiness, and in which, indeed, there is the understanding of differencelessness - ever abide as That itself.
46. That in which there is not even an atom, in which the is no blemish of the mind, in which there is nothing like "I do" or "I give" - ever abide as That itself.
47. That in which thought is dead, in which one's body and mind are dead, and wherein memory finally dissolves - ever abide as That itself.
48. That in which, indeed, 'I' is surely dead, in which desire meets its dissolution, and in which, indeed, supreme bliss is - ever abide as That itself.
49. That in which the trinity of gods have their dissolution, in which the bodies and such perish, and in which there are no interactions - ever abide as That itself.
50. Immersed wherein there is no fatigue, immersed wherein one does not see, and immersed wherein there is no life and such things - ever abide as That itself.
51. Immersed wherein nothing shines, wherein wakefulness does not exist, and wherein, indeed, delusion meets its death - ever abide as That itself.
52. That in which, indeed, time finds its death, in which yoga finds its dissolution, and in which the company of Truth [satsang] ceases to be - ever abide as That itself.
53. That in which, indeed, Brahman-nature exists, wherein, indeed, there is only bliss, and wherein, indeed, there is the supreme bliss - ever abide as That itself.
54. That in which the universe never exists, in which the manifest world does not exist, and in which there are no inner faculties - ever abide as That itself.
55. That in which, indeed, there is only joy, in which it itself is entirely only bliss, and in which, indeed, it itself is supreme bliss - ever abide as That itself.
56. That in which there is only the consciousness of existence, in which consciousness alone is all there is, and in which shines the fullness of bliss - ever abide as That itself.
57. That in which there is the direct presence of the supreme Reality, in which one is oneself the Supreme, and in which serenity is the supreme goal - ever abide as That itself.
58. That in which lies the direct meaning of the undivided, in which exists the very goal, and in which destruction and such exist not - ever abide as That itself.
59. That in which, evidently, there is only oneself, in which, evidently, only oneself prevails, and in which exists, evidently, the great Self - ever abide as That itself.
60. Wherein the supreme Truth evidently is, wherein is, evidently, the great, and wherein true knowledge evidently exists - ever abide as That itself.
61. Wherein the transcendence of qualities evidently is, wherein blemishlessness evidently is, and wherein eternal purity evidently is - ever abide as That itself.
62. Wherein the great Self itself is present, wherein the joys of joys is present, and wherein, indeed, wisdom and true knowledge are present - ever abide as That itself.
63. That in which, indeed, oneself is the Light, in which oneself, indeed, is the non-dual, and in which, indeed, there is supreme bliss - ever abide as That itself.
64. Thus the conviction of becoming That itself has been proclaimed. Be thus always - ever, ever. I am Reality, existence-consciousness-bliss. I am undivided and ever joyful.
65. I am Reality alone, which is true knowledge. I am the supreme peace. I am consciousness. I am devoid of thought. I am not 'I'. I abide as He Himself.
66. I am That. I am consciousness. I am He. I am spotless. I am the highest. I am the highest. I am the Supreme. Thus, casting aside everything, be happy.
67. All this is the remnant of thoughts, the muddying of purity. Thus, renouncing all and forgetting everything, like mere dead wood.
68. Leaving aside the body like a corpse, being ever like a piece of wood or iron, and renouncing even remembrance, firmly abide only in Reality as the goal.
69. Whoever hears this explanation even once, even though he be connected with great sins, shall, casting off all, reach the Supreme.
70. Though, in parts, they deal with meditation [upasana] on You, do not the Vedas proclaim You as the unattached, as especially connected to the vessel of the Heart of all, existing as the Self, and of the nature of the undivided?
Quran: quotes
http://realizedone.com/quran/
Indeed we belong to God, and to Him we shall return.
- 2:156
The life of this world is only the enjoyment of deception.
God doesn't like the flesh and blood that you offer as sacrifice. He expects nothing but your absolute faith !
https://www.goodreads.com/work/quotes/632609-the-quran
“Much silence and a good disposition, there are no two works better than those.”
“Acquire knowledge, it enables its professor to distinguish right from wrong; it lights the way to heaven. It is our friend in the desert, our company in solitude and companion when friendless. It guides us to happiness, it sustains us in misery, it is an ornament amongst friends and an armour against enemies.”
Indeed we belong to God, and to Him we shall return.
- 2:156
The life of this world is only the enjoyment of deception.
God doesn't like the flesh and blood that you offer as sacrifice. He expects nothing but your absolute faith !
https://www.goodreads.com/work/quotes/632609-the-quran
“Much silence and a good disposition, there are no two works better than those.”
“Acquire knowledge, it enables its professor to distinguish right from wrong; it lights the way to heaven. It is our friend in the desert, our company in solitude and companion when friendless. It guides us to happiness, it sustains us in misery, it is an ornament amongst friends and an armour against enemies.”
Saturday, 7 November 2015
Yoga Vasishtha: notes
http://realizedone.com/yoga-vashishta/?p=3
Until you know the Truth, you cannot have the peace of mind; and so long as you are a stranger to your mental tranquility, you are barred from knowing the Truth.
As long as you do not shun your desires, you cannot come to the light of Truth; nor can you know the Truth, unless you disown your earthly desires.
It is a burden : drive it far , far away from yourself .
' ON LIBERATION '
Knowledge removes desires. Disappearance of desires destroys the mind. This produces the suppression of breath, and from that proceeds the tranquility of the soul. Hence know that the extinction of desires brings on the destruction of both the mind and vital breath.
The mind without its desires, which form its soul and life, can no longer see the body in which it took so much delight. Then the tranquil soul attains its holiest state.
Mind is another name for desire. When desire is eradicated, the soul discriminates the truth which leads to knowledge of the supreme.
In this manner, we came to the end of our false knowledge of the world, just like we use reason to detect the error of seeing a snake instead of a rope.
Learn this one lesson: that restraining the mind and suppression of breath mean the one same thing. If you succeed in restraining one, you succeed in restraining the other.
- Chapter 69
Knowledge removes desires. Disappearance of desires destroys the mind. This produces the suppression of breath, and from that proceeds the tranquility of the soul. Hence know that the extinction of desires brings on the destruction of both the mind and vital breath.
The mind without its desires, which form its soul and life, can no longer see the body in which it took so much delight. Then the tranquil soul attains its holiest state.
Mind is another name for desire. When desire is eradicated, the soul discriminates the truth which leads to knowledge of the supreme.
In this manner, we came to the end of our false knowledge of the world, just like we use reason to detect the error of seeing a snake instead of a rope.
Learn this one lesson: that restraining the mind and suppression of breath mean the one same thing. If you succeed in restraining one, you succeed in restraining the other.
- Chapter 69
' ON LIBERATION '
An ignorant man who has never attained any of the states of Yoga in his whole life is carried by the current of his reincarnation to wander in a hundred births until he happens, by some chance or other, to get some glimpse of spiritual light in any of his births.
Or it may be that he happens to associate with holy men and becomes dissatisfied with the world. The renunciation which springs thereby becomes the ground for one of the stages of his Yoga.
By this means, the man is saved from this miserable world, because it is the united voice of all the scriptures that an embodied being is released from death as soon as he has passed through any one stage of Yoga.
- Chapter 126
An ignorant man who has never attained any of the states of Yoga in his whole life is carried by the current of his reincarnation to wander in a hundred births until he happens, by some chance or other, to get some glimpse of spiritual light in any of his births.
Or it may be that he happens to associate with holy men and becomes dissatisfied with the world. The renunciation which springs thereby becomes the ground for one of the stages of his Yoga.
By this means, the man is saved from this miserable world, because it is the united voice of all the scriptures that an embodied being is released from death as soon as he has passed through any one stage of Yoga.
- Chapter 126
' ON LIBERATION '
The essence of the mind is only for one's misery, as the absence of mind is highest joy.
Remain as cold as a stone at the sight of anything that is delightful or disgusting to you. Like this, learn to subdue everything in the world under your control.
The objective is neither for our pleasure or pain, nor is it the intermediate state of the two. Therefore it is by diligent attention to the subjective that we can attain the end of all our misery.
- Chapter 125
The essence of the mind is only for one's misery, as the absence of mind is highest joy.
Remain as cold as a stone at the sight of anything that is delightful or disgusting to you. Like this, learn to subdue everything in the world under your control.
The objective is neither for our pleasure or pain, nor is it the intermediate state of the two. Therefore it is by diligent attention to the subjective that we can attain the end of all our misery.
- Chapter 125
' ON LIBERATION '
Whether a man leaves his body in a holy place or in the house of a low savage, or whether one dies at this moment or many years afterwards, he is released from his bondage to life as soon as he knows the soul and gets rid of his desires.
The error of egoism is the cause of his bondage and its eradication through knowledge is the means of his liberation.
- Chapter 122
Whether a man leaves his body in a holy place or in the house of a low savage, or whether one dies at this moment or many years afterwards, he is released from his bondage to life as soon as he knows the soul and gets rid of his desires.
The error of egoism is the cause of his bondage and its eradication through knowledge is the means of his liberation.
- Chapter 122
ON LIBERATION '
All possible and impossible renunciation depends upon renunciation of the mind.
The man who is subject to his mind is always subject to cares, both when he is attentive to his duties or negligent of them, or whether he rules his kingdom or flies from it to a forest.
But the man of a well governed mind is quite content in every condition of life.
O you who wants to know what renunciation is, you must know that renunciation of the mind is renunciation of all. If you succeed renouncing your mind, you come to know the truth and feel the true joy of your soul.
To rid your mind, you get rid of the unity and duality of creeds and come to perceive all diversities and pluralities blend in one universal whole which is transcendental tranquility, transparent purity, and undiminished joy.
- Chapter 93
All possible and impossible renunciation depends upon renunciation of the mind.
The man who is subject to his mind is always subject to cares, both when he is attentive to his duties or negligent of them, or whether he rules his kingdom or flies from it to a forest.
But the man of a well governed mind is quite content in every condition of life.
O you who wants to know what renunciation is, you must know that renunciation of the mind is renunciation of all. If you succeed renouncing your mind, you come to know the truth and feel the true joy of your soul.
To rid your mind, you get rid of the unity and duality of creeds and come to perceive all diversities and pluralities blend in one universal whole which is transcendental tranquility, transparent purity, and undiminished joy.
- Chapter 93
' ON LIBERATION '
Anything to which the senses are addicted serves to bind the soul the more it takes pleasure in it, and also to unbind and release the mind in proportion to the distaste which it bears to it.
If there is anything which is pleasing to your soul, know that is your binding string to the earth. if, on the contrary, you find nothing to your liking here, then you are free from the traps of all the valueless things of earth.
Therefore let nothing whatever tempt or deceive your mind to anything that exists whether living or inanimate. Regard everything from a mean bit of straw to a great idol as unworthy of your regard.
- Chapter 124
Anything to which the senses are addicted serves to bind the soul the more it takes pleasure in it, and also to unbind and release the mind in proportion to the distaste which it bears to it.
If there is anything which is pleasing to your soul, know that is your binding string to the earth. if, on the contrary, you find nothing to your liking here, then you are free from the traps of all the valueless things of earth.
Therefore let nothing whatever tempt or deceive your mind to anything that exists whether living or inanimate. Regard everything from a mean bit of straw to a great idol as unworthy of your regard.
- Chapter 124
' ON LIBERATION '
There are many who by their complete knowledge of particular mantras, tantras, and the virtues of certain minerals have attained the power of areal flight and other powers, but what is extraordinary in these?
The powers of self-expansion and contraction and other powers have been acquired by others through their constant practice. These are disregarded by seers in spiritual knowledge.
This is the difference between knowing seers and the bulk of idle practitioners in yoga. The knowing seers are content with their dispassionate mind without placing any reliance on practice.
This is truly the sign of the inconspicuous seer in yoga, that he is always cool and calm in his mind and freed from all the errors of the world, and in whom the traces of the passions of love and anger, sorrow and illusion and the mishaps of life are scarcely visible.
- Chapter 123
There are many who by their complete knowledge of particular mantras, tantras, and the virtues of certain minerals have attained the power of areal flight and other powers, but what is extraordinary in these?
The powers of self-expansion and contraction and other powers have been acquired by others through their constant practice. These are disregarded by seers in spiritual knowledge.
This is the difference between knowing seers and the bulk of idle practitioners in yoga. The knowing seers are content with their dispassionate mind without placing any reliance on practice.
This is truly the sign of the inconspicuous seer in yoga, that he is always cool and calm in his mind and freed from all the errors of the world, and in whom the traces of the passions of love and anger, sorrow and illusion and the mishaps of life are scarcely visible.
- Chapter 123
' ON LIBERATION '
The soul which remains after its renunciation of all desire, is in the cool calmness of itself, the liberated state of the holy and devout yogi on earth.
- Chapter 124
The soul which remains after its renunciation of all desire, is in the cool calmness of itself, the liberated state of the holy and devout yogi on earth.
- Chapter 124
' ON LIBERATION '
Wh
As living souls find the bodies in which they are embodied and act according to their different natures, so the departed and disembodied spirits see many forms presented before them according to their desires. They enter into those forms and act agreeably to the nature of that being.
en the body is destroyed, the 'prana' (vital breath) passes into empty air where it sees everything according to the desires that have blown along with it from the cells of the heart and mind.
As the fragrance of flowers ceases to be diffused in the air when the breeze have ceased to blow, so the 'prana' ceases to breathe when the action of the mind is at a stop.
Hence the course of the thoughts and the 'prana' of all animals are known to be closely united with one another, just as fragrance is inseparable from the flower, and oil inseparable from oily seeds.
- Chapter 69
Wh
As living souls find the bodies in which they are embodied and act according to their different natures, so the departed and disembodied spirits see many forms presented before them according to their desires. They enter into those forms and act agreeably to the nature of that being.
en the body is destroyed, the 'prana' (vital breath) passes into empty air where it sees everything according to the desires that have blown along with it from the cells of the heart and mind.
As the fragrance of flowers ceases to be diffused in the air when the breeze have ceased to blow, so the 'prana' ceases to breathe when the action of the mind is at a stop.
Hence the course of the thoughts and the 'prana' of all animals are known to be closely united with one another, just as fragrance is inseparable from the flower, and oil inseparable from oily seeds.
- Chapter 69
' ON LIBERATION '
The feeling of your individual ego is as false as your conception of any other thing. If the idea of individual ego is proved false, what else can there be except the only entity of the intellect ?
Thus ego is being nothing other than a form of the intellect, there is no difference whatever between them. Hence the words "I" and "you" and the like are mere human inventions to distinguish one form from another.
Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock by knowing yourself only as the pure intellect, and the nothingness of all other things.
By always thinking of yourself as the intellect, you will lose the sense of your individual ego and personality. By reflecting on the meaning of the Vedas, you will be lead to the same conclusion.
From all these know yourself as the pure essence, which is uncaused and unmade and the same with the first and original principal. You are the same with the free and everlasting Brahman, and multiform in your unity. You are as void as emptiness, having no beginning, middle or end. This world is the intellect and that intellect is the very Brahman himself.
- chapter 97
The feeling of your individual ego is as false as your conception of any other thing. If the idea of individual ego is proved false, what else can there be except the only entity of the intellect ?
Thus ego is being nothing other than a form of the intellect, there is no difference whatever between them. Hence the words "I" and "you" and the like are mere human inventions to distinguish one form from another.
Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock by knowing yourself only as the pure intellect, and the nothingness of all other things.
By always thinking of yourself as the intellect, you will lose the sense of your individual ego and personality. By reflecting on the meaning of the Vedas, you will be lead to the same conclusion.
From all these know yourself as the pure essence, which is uncaused and unmade and the same with the first and original principal. You are the same with the free and everlasting Brahman, and multiform in your unity. You are as void as emptiness, having no beginning, middle or end. This world is the intellect and that intellect is the very Brahman himself.
- chapter 97
' ON LIBERATION '
Use the weapon of 'samadhi' and cut in half the feeling of the agreeable and disagreeable. Tear apart your sensations of love and hatred by the sword of your courageous equanimity.
Clear the entangled jungle of ceremonious rites by the tool of your disregard of the 'dharmaadharma' of acts. Relying upon the ratified nonmaterial state of your soul, shake off all sorrow and grief from you.\
Know your soul to be full of all worldly possessions. Drive all differences from your mind. Bind yourself solely to 'viveka' and be free from all fabrications of mankind. Know the supreme bliss of the soul and be as perfect and unfailing as the soul itself. Being embodied in the intellectual mind, remain quite calm and transparent, aloof from all the tears and cares of the world.
- chapter 119
Use the weapon of 'samadhi' and cut in half the feeling of the agreeable and disagreeable. Tear apart your sensations of love and hatred by the sword of your courageous equanimity.
Clear the entangled jungle of ceremonious rites by the tool of your disregard of the 'dharmaadharma' of acts. Relying upon the ratified nonmaterial state of your soul, shake off all sorrow and grief from you.\
Know your soul to be full of all worldly possessions. Drive all differences from your mind. Bind yourself solely to 'viveka' and be free from all fabrications of mankind. Know the supreme bliss of the soul and be as perfect and unfailing as the soul itself. Being embodied in the intellectual mind, remain quite calm and transparent, aloof from all the tears and cares of the world.
- chapter 119
' Story of Bali '
If Consciousness did not recognize a mountain, would it exist as a mountain?
Consciousness alone exist, Consciousness alone is all this, all this is filled with
Consciousness. I, you and all this world, are but Consciousness.
If Consciousness did not recognize a mountain, would it exist as a mountain?
Consciousness alone exist, Consciousness alone is all this, all this is filled with
Consciousness. I, you and all this world, are but Consciousness.
Accustom yourself with diligence, to destroy the force of your mind and its desires and feelings; and habituate your intellect to the acquisition of knowledge with equal ardor, and you will escape from every evil and error of the world.
Having mastered these triple virtues (knowledge of truth, subjection of the mind and abandonment of desires), you will cut asunder your heartstrings of worldly affections, just as the breaking of the lotus-stalk severs its interior fibers.
Even with constant practice of these triple virtues, it is hard to remove the memories of worldliness inherited and strengthened over the long course of hundreds of lives.
Continue to practice these at all times of your life; whether sitting quietly or moving about, talking or listening, or awake or asleep, and it will redound to your greatest good.
Having mastered these triple virtues (knowledge of truth, subjection of the mind and abandonment of desires), you will cut asunder your heartstrings of worldly affections, just as the breaking of the lotus-stalk severs its interior fibers.
Even with constant practice of these triple virtues, it is hard to remove the memories of worldliness inherited and strengthened over the long course of hundreds of lives.
Continue to practice these at all times of your life; whether sitting quietly or moving about, talking or listening, or awake or asleep, and it will redound to your greatest good.
Meditation and yoga are practiced to suppress the breath, for the peace of mind; 'pranayama (breath-exercises performed during 'samdhya), and 'dhyana' (intense meditation), according to the directions of the spiritual guide and the percepts of the sastras.
Restrain of breath is accompanied by the peace of mind, causing the evenness of its temperament. It is attended with health and prosperity, and gives its practitioner the capacity of reflection.
Restrain of breath is accompanied by the peace of mind, causing the evenness of its temperament. It is attended with health and prosperity, and gives its practitioner the capacity of reflection.
They are called the living liberated ( Jivanmukta ) who do not taste the pleasure of desire; but remain like fried seeds, without germinating into the sprouts of new and repeated births.
Men who attain spiritual knowledge in their earthly lives, are said to have become mindless in this world, and to be reduced to vacuity in the next.
There are two seeds or sources of the mind, namely, vital breath and desire. Though they are of different natures, yet the death of either occasions the extinction of both. Both of these are causes of the regeneration of the mind.
The gross desires of men, are the causes of their repeated births, like seeds causing the repeated growth of trees.
Men who attain spiritual knowledge in their earthly lives, are said to have become mindless in this world, and to be reduced to vacuity in the next.
There are two seeds or sources of the mind, namely, vital breath and desire. Though they are of different natures, yet the death of either occasions the extinction of both. Both of these are causes of the regeneration of the mind.
The gross desires of men, are the causes of their repeated births, like seeds causing the repeated growth of trees.
The germ of regeneration is contained in the desire,
like a future plant is contained in the seed, and oil is innate in the sesame seed.
Spiritual knowledge is far beyond the cognizance of the senses, and is only to be arrived at after subjection of the five external organs of sense, and also of the mind, which is the sixth organ of sensation.
' Means to Obtain Divine Presence '
It is by the gradual demolition of the seeds and sources of grief, that one is enabled to attain his consummation in a short time.
By your fortitude, you can relinquish your desire for temporal objects; and seek that which is the first and best of beings.
And if you remain in your exclusive and intense meditation on the Supreme Being, then you are sure to see that very moment, the Divine light shinning in full blaze in and before you.
If it is possible for you to think of all things in general, in your well developed understanding; then you can have no difficulty elevating your mind a little higher, to think of the Universal Soul of all.
If you can remain quietly meditating on your conscious soul, you will find no difficulty in the contemplation of the Supreme Soul, by a little more exertion of your intellect.
It is by the gradual demolition of the seeds and sources of grief, that one is enabled to attain his consummation in a short time.
By your fortitude, you can relinquish your desire for temporal objects; and seek that which is the first and best of beings.
And if you remain in your exclusive and intense meditation on the Supreme Being, then you are sure to see that very moment, the Divine light shinning in full blaze in and before you.
If it is possible for you to think of all things in general, in your well developed understanding; then you can have no difficulty elevating your mind a little higher, to think of the Universal Soul of all.
If you can remain quietly meditating on your conscious soul, you will find no difficulty in the contemplation of the Supreme Soul, by a little more exertion of your intellect.
' Universal Detachment '
It is attachment which is the cause of the perception of sensible objects, and it is attachment of the mind, which is the cause of human society. It is attachment concern that causes our desires, and it is this attachment of ours about other things, that causes all our woe.
It is the abandonment of attachments, which is called liberation, and it is the forsaking of earthly attachments, which releases us from being reborn in it; but it is freedom from worldly thoughts, that make us emancipate in this life.
It is attachment which is the cause of the perception of sensible objects, and it is attachment of the mind, which is the cause of human society. It is attachment concern that causes our desires, and it is this attachment of ours about other things, that causes all our woe.
It is the abandonment of attachments, which is called liberation, and it is the forsaking of earthly attachments, which releases us from being reborn in it; but it is freedom from worldly thoughts, that make us emancipate in this life.
' Universal Detachment '
Men who are not liberated, in their present state of existence in this world, entertain impure desires causing their pleasure and pain in this life, and conducting to their bondage to repeated reincarnations in future.
This impure desire is also expressed by the word attachment, which leads its captive soul to repeated births, and whatsoever actions are done by it, they tend to the foster bondage of the soul.
Abandon therefore your desire for, and your attachment for anything of this kind, which at best serve only to trouble the soul. Your freedom from them will keep your mind pure, although you may continue to discharge your duties of life, with a willing mind and unenslaved soul.
Men who are not liberated, in their present state of existence in this world, entertain impure desires causing their pleasure and pain in this life, and conducting to their bondage to repeated reincarnations in future.
This impure desire is also expressed by the word attachment, which leads its captive soul to repeated births, and whatsoever actions are done by it, they tend to the foster bondage of the soul.
Abandon therefore your desire for, and your attachment for anything of this kind, which at best serve only to trouble the soul. Your freedom from them will keep your mind pure, although you may continue to discharge your duties of life, with a willing mind and unenslaved soul.
When the conscious soul entertains the idea of some figure in its imagination, memory or hope; the same becomes the seed of its reproduction, or its being born in the very form which the soul had in its view.
So the soul brings forth itself, and falls into its deception by its own choice; and thus loses the consciousness of its freedom, and is subjected to bondage of life.
Whatever form it dotes upon with fondness, the same form it assumes to itself; and cannot get rid of it, as long as it cherishes its affection for it; nor return to its original purity, until it is freed from its impure passions.
So the soul brings forth itself, and falls into its deception by its own choice; and thus loses the consciousness of its freedom, and is subjected to bondage of life.
Whatever form it dotes upon with fondness, the same form it assumes to itself; and cannot get rid of it, as long as it cherishes its affection for it; nor return to its original purity, until it is freed from its impure passions.
When bound by the rope of desire, men, even when they have grown old and decrepit, and loaded with misery, and shattered in their bodies at the last stage of their lives, are still dragged about by the inborn desires of their hearts.
Living beings bound to their desires, are led from one body to another in endless succession. They leave them again when they are worn out, and go to others at distant times and climates.
Living beings bound to their desires, are led from one body to another in endless succession. They leave them again when they are worn out, and go to others at distant times and climates.
' Subjection of the Mind, and Abandonment of Desires '
If you will but strive, to renounce your earthly desires you will loosen yourself from all its bonds and diseases and dangers.
Of all others, the most difficult task is to rid oneself of earthly desires.
As long as you do not subdue the mind, you cannot get rid of your desires; and unless you suppress your desires, you cannot control your restless mind.
If you will but strive, to renounce your earthly desires you will loosen yourself from all its bonds and diseases and dangers.
Of all others, the most difficult task is to rid oneself of earthly desires.
As long as you do not subdue the mind, you cannot get rid of your desires; and unless you suppress your desires, you cannot control your restless mind.
' Subjection of the Mind, and Abandonment of Desires '
The knowledge of Truth, subduing o the mind, and abandonment of desires, are the joint causes of spiritual bliss; which is otherwise unattainable by the practice of any one of them singly.
Therefore, the wise man practices all these triple virtues at once; and abandons his desire of worldly enjoyments, with the utmost of his efforts.
Unless you become a complete adept, in the practice of this triple morality; it is impossible for you to attain the state of Divine perfection, by your mere devotion for a whole century.
Know that it is the simultaneous attainment of Divine knowledge in combination with the subjection of the mind and its desires, that is attended with efficacy of the Divine presence.
- Book 5, chapter 92 -
The knowledge of Truth, subduing o the mind, and abandonment of desires, are the joint causes of spiritual bliss; which is otherwise unattainable by the practice of any one of them singly.
Therefore, the wise man practices all these triple virtues at once; and abandons his desire of worldly enjoyments, with the utmost of his efforts.
Unless you become a complete adept, in the practice of this triple morality; it is impossible for you to attain the state of Divine perfection, by your mere devotion for a whole century.
Know that it is the simultaneous attainment of Divine knowledge in combination with the subjection of the mind and its desires, that is attended with efficacy of the Divine presence.
- Book 5, chapter 92 -
As fragrance resides in flowers and whiteness in frost, so is motion inherent in the mind. Mind and motion are one and the same.
The vibration of this vital breath (prana), excites the perception of certain desires and feelings in the heart; and the cognitive principle of these perceptions is called the mind (citta).
The vibration of 'prana' gives pulsation to the heart strings, causing their cognition in the 'citta'; in the same manner as the motion of waters, gives rise to the waves rolling and beating on the shore.
The 'chitta' is the movement of the 'prana', and this 'prana' being controlled, quietens the 'citta'.
The action of the mind being stopped, the perception of the existence of the world becomes extinct.
The vibration of this vital breath (prana), excites the perception of certain desires and feelings in the heart; and the cognitive principle of these perceptions is called the mind (citta).
The vibration of 'prana' gives pulsation to the heart strings, causing their cognition in the 'citta'; in the same manner as the motion of waters, gives rise to the waves rolling and beating on the shore.
The 'chitta' is the movement of the 'prana', and this 'prana' being controlled, quietens the 'citta'.
The action of the mind being stopped, the perception of the existence of the world becomes extinct.
' Spiritual Knowledge: All is Subjective '
He who remains in the close embrace of his Soul, with inward understanding, is never tempted to fall prey to the trap of worldly enjoyments.
The ignorant men, guided only by their desires, are preyed upon by continued misery, like fishes in a dried pond are devoured mercilessly by cranes.
Knowing the world to be full of the Spirit, and without the matter of 'avidya', close your eyes against its visible phenomena, and remain firm with your spiritual Essence.
Plurality of things is the creation of imagination, without their existence in Reality. It is like the many forms of waves in the sea, which in reality are only its water. Therefore, the man who relies on his firm faith in the Unity is said to be truly liberated and perfect in his Knowledge.
He who remains in the close embrace of his Soul, with inward understanding, is never tempted to fall prey to the trap of worldly enjoyments.
The ignorant men, guided only by their desires, are preyed upon by continued misery, like fishes in a dried pond are devoured mercilessly by cranes.
Knowing the world to be full of the Spirit, and without the matter of 'avidya', close your eyes against its visible phenomena, and remain firm with your spiritual Essence.
Plurality of things is the creation of imagination, without their existence in Reality. It is like the many forms of waves in the sea, which in reality are only its water. Therefore, the man who relies on his firm faith in the Unity is said to be truly liberated and perfect in his Knowledge.
The consciousness of all living creatures, is also called their heart, though it is not any part of the animal body.
When this consciousness is purified of its internal desires, and joined with the mind (citta), it causes the vibration of all 'prana' to cease.
When this consciousness is purified of its internal desires, and joined with the mind (citta), it causes the vibration of all 'prana' to cease.
The unreal (material existence) seems as real, and the sober reality (of spiritual essence) appears as a non-entity in nature. Therefore give up your reliance upon this deceitful world, and preserve the equanimity of your mind under all circumstances.
You gain a certain good by getting rid of this world; and that is your riddance from the manifold evils and misfortunes, which are the unavoidable accompaniments in this life.
You obtain a certain gain of your salvation, by your resignation of the world, which you can never earn by your attachment to it. Therefore strive for your liberation by purging your mind from its attachments to the world.
You gain a certain good by getting rid of this world; and that is your riddance from the manifold evils and misfortunes, which are the unavoidable accompaniments in this life.
You obtain a certain gain of your salvation, by your resignation of the world, which you can never earn by your attachment to it. Therefore strive for your liberation by purging your mind from its attachments to the world.
' Qualities of One Who Abides in the Truth '
It is a pleasure looking at the outer world, and difficult to turn the sight to the Inner Soul.
It is by fascination of these delightful objects, that we become subjected to all our errors and blunders.
It is this intoxication, that drives the knowledge of sober truth from our minds, and introduces the delirium of the phenomenal world in its stead.
It is then that the deep ocean of the Soul, boils in its various aspects of the mind, understanding, egoism, sensation and volition; just like the sea, when moved by hot winds, bursts into the forms of foaming froths, waves and surges.
It is a pleasure looking at the outer world, and difficult to turn the sight to the Inner Soul.
It is by fascination of these delightful objects, that we become subjected to all our errors and blunders.
It is this intoxication, that drives the knowledge of sober truth from our minds, and introduces the delirium of the phenomenal world in its stead.
It is then that the deep ocean of the Soul, boils in its various aspects of the mind, understanding, egoism, sensation and volition; just like the sea, when moved by hot winds, bursts into the forms of foaming froths, waves and surges.
' Qualities of One Who Abides in the Truth '
Avoid both your desire of liberation, as also your eagerness for worldly bondage; but strive to enfeeble your mind by lessening its egoism, by the two means of your detachments and discrimination of worldly objects.
The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and it also injuries the body (by observance of austerities).
Whether we visualize the Soul as apart from all things or intimately connected with all, it can neither have its liberation nor its bondage.
(5:74)
Avoid both your desire of liberation, as also your eagerness for worldly bondage; but strive to enfeeble your mind by lessening its egoism, by the two means of your detachments and discrimination of worldly objects.
The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and it also injuries the body (by observance of austerities).
Whether we visualize the Soul as apart from all things or intimately connected with all, it can neither have its liberation nor its bondage.
(5:74)
The repeated desire of enjoying what has been enjoyed and of seeing what has often been seen, is not the way to get rid of worldly-bondage; but is the cause of repeated birth, for the same enjoyments.
Until you know the Truth, you cannot have the peace of mind; and so long as you are a stranger to your mental tranquility, you are barred from knowing the Truth.
As long as you do not shun your desires, you cannot come to the light of Truth; nor can you know the Truth, unless you disown your earthly desires.
This world-appearance is a confusion, even as the blueness of the sky is an optical illusion. Neither freedom from sorrow nor realization of one's real nature is possible, as long as the conviction does not arise in one that the world-appearance is unreal.
And this conviction arises when one studies this scripture with diligence.
It is then that one arrives at the firm conviction that the objective world is a confusion of the real with the unreal.
If one does not thus study this scripture, true knowledge does not arise in him, even in millions of years.
And this conviction arises when one studies this scripture with diligence.
It is then that one arrives at the firm conviction that the objective world is a confusion of the real with the unreal.
If one does not thus study this scripture, true knowledge does not arise in him, even in millions of years.
The Secret of Self-Knowledge .
RAMA: Lord, pray tell me: What is the nature of the self-knowledge in which all these great ones are established?
VASISTHA: Rama, you know this already, yet in order to make it abundantly clear you are asking about it again.
Whatever there is and whatever appears to be the world-jugglery, is but the pure Brahman or the absolute consciousness and nothing else.
Consciousness is Brahman, the world is Brahman, all the elements are Brahman, I am Brahman, my enemy is Brahman, my friends and relatives are Brahman,
Brahman is the three periods of time for all these are rooted in Brahman.
Even as the ocean appears to be expanded on account of its waves, Brahman seems to be expanded on account of the infinite variety of substances. Brahman apprehends Brahman, Brahman experiences or enjoys Brahman, Brahman is made manifest in Brahman by the power of Brahman himself. Brahman is the form of my enemy who displeases me who am Brahman: when such is the case, who does what to another?
The modes of the mind, like attraction and repulsion and likes and dislikes, have been conjured up in imagination. They have been destroyed by the absence of thoughts. How then can they be magnified? When Brahman alone moves in all which is Brahman, and Brahman alone unfolds as Brahman in all, what is joy and what is sorrow? Brahman is satisfied with Brahman, Brahman is established in Brahman. There is neither 'I' or another!
All the objects in this world are Brahman. 'I' am Brahman. Such being the case, both passion and dispassion, craving and aversion are but notions. Body is Brahman, death is Brahman, too: when they come together, as the real rope and the unreal imaginary snake come together, where is the cause of rejoicing when body experiences pleasure? When, on the surface of the calm ocean, waves appear to be agitated, the waves do not cease to be water! Even when Brahman appears to be agitated (in the world-appearance), its essence is unchanged and there is neither 'I'-ness nor 'you'-ness. When the whirlpool dies in the water, nothing is dead! When the death-Brahman overtakes the body-Brahman, nothing is lost.
Water is capable of being calm and of being agitated: even so Brahman can be quiescent and restless. Such is its nature. It is ignorance or delusion that divides the one into 'This is sentient jiva'; and 'This is sentient matter'; the wise ones do not hold such erroneous views. Hence, to the ignorant the world is full of sorrow; to the wise the same world is full of bliss, even as to the blind man the world is dark and to the one who as good eyesight the world is full of light.
When the one Brahman alone pervades all, there is neither death nor a living person. The ripples play on the surface of the ocean; they are neither born nor do they die! Even so do the elements in this creation. 'This is' and 'This is not' – such deluded notions arise in the self. These notions are not really caused nor do they have a motivation, even as a crystal reflects different colored object without a motivation.
The self remains itself even when the energies of the world throw up endless diversities on the surface of the ocean of consciousness. There are no independent entities in this world known as 'body', etc. What is seen as the body and what are seen as notions, the objects of perception, the perishable and the imperishable, the thoughts and feelings are their meaning – all these are Brahman in Brahman, the infinite consciousness. There is duality only in the eyes of the deluded and ignorant. The mind, the intellect, the ego-sense, the cosmic root-elements, the senses and all such diverse phenomena are Brahman only; pleasure and pain are illusions (they are words without substance). Even as a single sound produced amongst hills echoes and re-echoes into diversity, the one cosmic consciousness experiences multiplicity within itself, with the notions 'This is I' and 'This is mine' etc. The one cosmic consciousness sees diversity within itself even as a dreamer of diverse objects within himself.
When gold is not recognized as such, it gets mixed up with the earth; when Brahman is not thus recognized the impurity of ignorance arises. The knower of Brahman declares that such a great one is himself the Lord and Brahman; in the case of the ignorant the non-recognition of the truth is known as ignorance. When gold is recognized as such it 'becomes' gold instantly; when Brahman is recognized as such it 'becomes' Brahman instantly.
Being omnipotent, Brahman becomes whatever it considers itself to be without any motivation for doing so. The knowers of Brahman declare that Brahman is the Lord, the great being which is devoid of action, the doer and the instrument, devoid of causal motivation of transformation or change.
When this truth is not realized, it arises as ignorance in the ignorant, but when it is realized, the ignorance is dispelled. When a relative is not recognized as such, he is known as a stranger; when the relative is recognized, the notion of stranger is instantly dispelled.
When one knows that duality is illusory appearance, there is realization of Brahman, the absolute. When one knows 'This is not I', the unreality of the ego-sense is realized. From this arises true dispassion. 'I am verily Brahman' – when this truth is realized the awareness of the truth arises in one, and all things are then merged in that awareness. When such notions as 'I' and 'you' are dispelled, the realization of the truth arises and one realizes that all this, whatever there is, is indeed Brahman.”
RAMA: Lord, pray tell me: What is the nature of the self-knowledge in which all these great ones are established?
VASISTHA: Rama, you know this already, yet in order to make it abundantly clear you are asking about it again.
Whatever there is and whatever appears to be the world-jugglery, is but the pure Brahman or the absolute consciousness and nothing else.
Consciousness is Brahman, the world is Brahman, all the elements are Brahman, I am Brahman, my enemy is Brahman, my friends and relatives are Brahman,
Brahman is the three periods of time for all these are rooted in Brahman.
Even as the ocean appears to be expanded on account of its waves, Brahman seems to be expanded on account of the infinite variety of substances. Brahman apprehends Brahman, Brahman experiences or enjoys Brahman, Brahman is made manifest in Brahman by the power of Brahman himself. Brahman is the form of my enemy who displeases me who am Brahman: when such is the case, who does what to another?
The modes of the mind, like attraction and repulsion and likes and dislikes, have been conjured up in imagination. They have been destroyed by the absence of thoughts. How then can they be magnified? When Brahman alone moves in all which is Brahman, and Brahman alone unfolds as Brahman in all, what is joy and what is sorrow? Brahman is satisfied with Brahman, Brahman is established in Brahman. There is neither 'I' or another!
All the objects in this world are Brahman. 'I' am Brahman. Such being the case, both passion and dispassion, craving and aversion are but notions. Body is Brahman, death is Brahman, too: when they come together, as the real rope and the unreal imaginary snake come together, where is the cause of rejoicing when body experiences pleasure? When, on the surface of the calm ocean, waves appear to be agitated, the waves do not cease to be water! Even when Brahman appears to be agitated (in the world-appearance), its essence is unchanged and there is neither 'I'-ness nor 'you'-ness. When the whirlpool dies in the water, nothing is dead! When the death-Brahman overtakes the body-Brahman, nothing is lost.
Water is capable of being calm and of being agitated: even so Brahman can be quiescent and restless. Such is its nature. It is ignorance or delusion that divides the one into 'This is sentient jiva'; and 'This is sentient matter'; the wise ones do not hold such erroneous views. Hence, to the ignorant the world is full of sorrow; to the wise the same world is full of bliss, even as to the blind man the world is dark and to the one who as good eyesight the world is full of light.
When the one Brahman alone pervades all, there is neither death nor a living person. The ripples play on the surface of the ocean; they are neither born nor do they die! Even so do the elements in this creation. 'This is' and 'This is not' – such deluded notions arise in the self. These notions are not really caused nor do they have a motivation, even as a crystal reflects different colored object without a motivation.
The self remains itself even when the energies of the world throw up endless diversities on the surface of the ocean of consciousness. There are no independent entities in this world known as 'body', etc. What is seen as the body and what are seen as notions, the objects of perception, the perishable and the imperishable, the thoughts and feelings are their meaning – all these are Brahman in Brahman, the infinite consciousness. There is duality only in the eyes of the deluded and ignorant. The mind, the intellect, the ego-sense, the cosmic root-elements, the senses and all such diverse phenomena are Brahman only; pleasure and pain are illusions (they are words without substance). Even as a single sound produced amongst hills echoes and re-echoes into diversity, the one cosmic consciousness experiences multiplicity within itself, with the notions 'This is I' and 'This is mine' etc. The one cosmic consciousness sees diversity within itself even as a dreamer of diverse objects within himself.
When gold is not recognized as such, it gets mixed up with the earth; when Brahman is not thus recognized the impurity of ignorance arises. The knower of Brahman declares that such a great one is himself the Lord and Brahman; in the case of the ignorant the non-recognition of the truth is known as ignorance. When gold is recognized as such it 'becomes' gold instantly; when Brahman is recognized as such it 'becomes' Brahman instantly.
Being omnipotent, Brahman becomes whatever it considers itself to be without any motivation for doing so. The knowers of Brahman declare that Brahman is the Lord, the great being which is devoid of action, the doer and the instrument, devoid of causal motivation of transformation or change.
When this truth is not realized, it arises as ignorance in the ignorant, but when it is realized, the ignorance is dispelled. When a relative is not recognized as such, he is known as a stranger; when the relative is recognized, the notion of stranger is instantly dispelled.
When one knows that duality is illusory appearance, there is realization of Brahman, the absolute. When one knows 'This is not I', the unreality of the ego-sense is realized. From this arises true dispassion. 'I am verily Brahman' – when this truth is realized the awareness of the truth arises in one, and all things are then merged in that awareness. When such notions as 'I' and 'you' are dispelled, the realization of the truth arises and one realizes that all this, whatever there is, is indeed Brahman.”
What appears to be the world here is truly the magic (the work) of the infinite consciousness. There is no unity here, nor is there duality. My instructions, too, are of the same nature! The words, their meaning, the disciple, the wish (or the effort of the disciple) and the guru's ability in the use of the words – all these are also the play of energy of the infinite consciousness! In the peace of one's own inner being, consciousness vibrates and the world-vision arises. If that consciousness does not vibrate, there will be no world-vision.
The mind is but the movement in consciousness. The non-realization of this truth is world-vision! Non-realization of this truth intensifies and aggravates the movement of thought in consciousness. Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.
When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise. In him this cessation of craving for pleasure is therefore natural and effortless. He knows that it is the energy of the self that experiences the experiences. He who, in order to please the public, refuses to experience what is to be experienced, he indeed beats the air with a stick! One attains self-knowledge by sometimes using appropriate means.
Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement. The ego-sense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom, or who is liberated by whom?
Such is the nature of the supreme being, which is infinite consciousness. They who are endowed with macrocomsic forms like Brahma the creator, Visnu and Siva, are established in that supreme being; and they function here as the lords or the kings of the world. Established in it, the perfected ones roam the heavens, Having attained it, one does not die nor does one grieve, The sage who dwells even for the twinkling of an eye in that one being, which is of the nature of illimitable and infinite consciousness and which is also known as the supreme self, is not again afflicted, even though he continues to engage himself in the activities of the world.”
The mind is but the movement in consciousness. The non-realization of this truth is world-vision! Non-realization of this truth intensifies and aggravates the movement of thought in consciousness. Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.
When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise. In him this cessation of craving for pleasure is therefore natural and effortless. He knows that it is the energy of the self that experiences the experiences. He who, in order to please the public, refuses to experience what is to be experienced, he indeed beats the air with a stick! One attains self-knowledge by sometimes using appropriate means.
Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement. The ego-sense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom, or who is liberated by whom?
Such is the nature of the supreme being, which is infinite consciousness. They who are endowed with macrocomsic forms like Brahma the creator, Visnu and Siva, are established in that supreme being; and they function here as the lords or the kings of the world. Established in it, the perfected ones roam the heavens, Having attained it, one does not die nor does one grieve, The sage who dwells even for the twinkling of an eye in that one being, which is of the nature of illimitable and infinite consciousness and which is also known as the supreme self, is not again afflicted, even though he continues to engage himself in the activities of the world.”
The pure mind is free from latent tendencies, and therefore it attains self-knowledge. Since the entire universe is within the mind, the notions of bondage and liberation are also within it.
When the self, self-forgetfully, identifies itself with the objects seen and experienced and is thus impurified, there arises the poison of craving. This craving intensifies delusion.
Gods like Siva, etc., may be able to cope with the fires of cosmic dissolution; but it is impossible for anyone to deal with the consuming fire of craving.
Whatever terrible suffering and calamities there are in the world are all the fruits of craving, O Rama.
Remaining unseen and subtle, this craving is yet able to consume the very flesh, bone and blood of the body. In a moment it seems to subside, the next moment it is in an expanded state.
Afflicted by it, man becomes pitiable, weak, lustreless, mean, deluded, miserable and fallen. When this craving has ceased, one's life-force is pure and all divine qualities and virtues enter one's heart.
The river of craving flows only in the heart of the unwise person.
Even as an animal falls into a trap (a blind well) on account of its craving for food (the bait), a man following the trail of his craving falls into hell.
Even the worst blindness of senility is mild in comparison to the blinding delusion which craving brings about in one's heart in the twinkling of an eye.
Craving makes one cringe and become 'small': even lord Visnu becarne a dwarf when he decided to beg. Hence, this craving which is the source of all sorrows and which destroys the lives of all beings should be renounced from a great distance.
Yet, it is on account of craving that the sun shines on earth, the wind blows, the mountains stand and the earth upholds living beings; all the three worlds exist only on account of craving.
All the beings in the three worlds are bound by the rope of craving.
It is possible to break even the strongest rope in this world, but the rope of craving is hard to break.
Therefore, O Rama, give up craving by giving up thinking or conceptualisation. The mind cannot exist without thinking or conceptualisation.
First, let the images of 'I', 'you' and 'this' not arise in the mind, for it is because of these images that hopes and expectations come into being.
If you can thus refrain from building these images, you will also be counted as a man of wisdom.
Craving is non-different from the ego-sense. Ego-sense is the source of all sins.
Cut at the very root of this ego-sense with the sword of wisdom of the non-ego. Be free from fear.
Gods like Siva, etc., may be able to cope with the fires of cosmic dissolution; but it is impossible for anyone to deal with the consuming fire of craving.
Whatever terrible suffering and calamities there are in the world are all the fruits of craving, O Rama.
Remaining unseen and subtle, this craving is yet able to consume the very flesh, bone and blood of the body. In a moment it seems to subside, the next moment it is in an expanded state.
Afflicted by it, man becomes pitiable, weak, lustreless, mean, deluded, miserable and fallen. When this craving has ceased, one's life-force is pure and all divine qualities and virtues enter one's heart.
The river of craving flows only in the heart of the unwise person.
Even as an animal falls into a trap (a blind well) on account of its craving for food (the bait), a man following the trail of his craving falls into hell.
Even the worst blindness of senility is mild in comparison to the blinding delusion which craving brings about in one's heart in the twinkling of an eye.
Craving makes one cringe and become 'small': even lord Visnu becarne a dwarf when he decided to beg. Hence, this craving which is the source of all sorrows and which destroys the lives of all beings should be renounced from a great distance.
Yet, it is on account of craving that the sun shines on earth, the wind blows, the mountains stand and the earth upholds living beings; all the three worlds exist only on account of craving.
All the beings in the three worlds are bound by the rope of craving.
It is possible to break even the strongest rope in this world, but the rope of craving is hard to break.
Therefore, O Rama, give up craving by giving up thinking or conceptualisation. The mind cannot exist without thinking or conceptualisation.
First, let the images of 'I', 'you' and 'this' not arise in the mind, for it is because of these images that hopes and expectations come into being.
If you can thus refrain from building these images, you will also be counted as a man of wisdom.
Craving is non-different from the ego-sense. Ego-sense is the source of all sins.
Cut at the very root of this ego-sense with the sword of wisdom of the non-ego. Be free from fear.
The tree of meditation casts a cool shade in which all desires and cravings come to an end. Meditation expands the shade of self-control, which promotes steadiness of the mind
Rama, this inquiry, 'Who am I?' is the quest of the self and is said to be the fire that burns up the seed of the poisonous weed of conceptual thought.
Abandon the identification of the self with the body and behold the consciousness that knits together all the beings that exist in the universe.
Ignorance and mental activity are perpetuated by each other. When the inner intelligence is awakened, the craving for pleasure ceases. For the wise, cessation of craving for pleasure is therefore natural and effortless.
The total abandonment of desire alone is nirvana; clinging to desires is sorrow. By the abandonment of desire, Brahman is realized in a twinkling of an eye.
When concepts do not arise, the mind vanishes.
|| SEC IV | VERSE 34-35 | NATURE OF BONDAGE ||
On rising from this state of deep meditation , one finds oneself as roused from one's sound sleep , in order to view the world full of all its woes and imperfections opening wide before one .
What then , is the good of this transient bliss which one attains by one's temporary abstraction ( dhyana ) , when one has to fall again to one's sense of the sufferings to which the world is subject as a vale of tears .
| MITRA | VOL 1 | BOOK III | CHAP I
|| SEC IV | VERSE 36 | NATURE OF BONDAGE ||
But if one can attain to a state of unalterable abstraction of one's thoughts from all worldly objects , as one has in one's state of sound sleep ( susupti ) , one is then said to have reached the highest pitch of one's holiness
On rising from this state of deep meditation , one finds oneself as roused from one's sound sleep , in order to view the world full of all its woes and imperfections opening wide before one .
What then , is the good of this transient bliss which one attains by one's temporary abstraction ( dhyana ) , when one has to fall again to one's sense of the sufferings to which the world is subject as a vale of tears .
| MITRA | VOL 1 | BOOK III | CHAP I
|| SEC IV | VERSE 36 | NATURE OF BONDAGE ||
But if one can attain to a state of unalterable abstraction of one's thoughts from all worldly objects , as one has in one's state of sound sleep ( susupti ) , one is then said to have reached the highest pitch of one's holiness
| MITRA | VOL 1 | BOOK III | CHAP I
|| SEC IV | VERSE 26 | NATURE OF BONDAGE ||
It is difficult to avoid the sight of the phenomenal world , and to repress one's ardour for the same .
But it is certain that , the visibles can not lead us to the Reality , nor the Real mislead us to unreality .
|| SEC IV | VERSE 26 | NATURE OF BONDAGE ||
It is difficult to avoid the sight of the phenomenal world , and to repress one's ardour for the same .
But it is certain that , the visibles can not lead us to the Reality , nor the Real mislead us to unreality .
Unpurified vision perceives the world ; purified vision perceives the infinite consciousness
| SECTION V | CHAPTER 74
There arise other concepts like " I do this " , " I enjoy this " and " I know this " .
All these concepts are unreal like a mirage in the desert .
However , since their unreality is not realised , the illusion attracts the mind even as the mirage deludes and attracts an animal .
But , if it is realised as an illusion it does not attract the mind , even as a mirage does not delude one who knows it to be a mirage .
There arise other concepts like " I do this " , " I enjoy this " and " I know this " .
All these concepts are unreal like a mirage in the desert .
However , since their unreality is not realised , the illusion attracts the mind even as the mirage deludes and attracts an animal .
But , if it is realised as an illusion it does not attract the mind , even as a mirage does not delude one who knows it to be a mirage .
| SECTION V | CHAPTER 69 70
The mind should rest in pure consciousness as pure consciousness , with just a little externalised movement of thought , as if aware of the utter vanity of the objects of this world .
The mind should rest in pure consciousness as pure consciousness , with just a little externalised movement of thought , as if aware of the utter vanity of the objects of this world .
The delusion known as ego-sense is like the blueness of the sky : it is better not to entertain that notion once again , but to abandon it .
After having abandoned the very root of the ego-sense , rest in the self which is of the nature of peace .
After having abandoned the very root of the ego-sense , rest in the self which is of the nature of peace .
If the ego-sense ceases to be then the illusory world-appearance does not germinate again and all cravings come to an end .
In reality , consciousness cannot be conditioned : it is unlimited and is subtler than the subtlest atom , hence beyond the influence of mental conditioning .
The mind rests in the ego-sense and the reflected consciousness in the senses ; and from this there arises the illusion of self-limitation of consciousness .
When this is experienced and thought of again and again , the ego-sense and the illusion of self-limitation acquire a false validity
The mind rests in the ego-sense and the reflected consciousness in the senses ; and from this there arises the illusion of self-limitation of consciousness .
When this is experienced and thought of again and again , the ego-sense and the illusion of self-limitation acquire a false validity
This mind is like a crow which dwells in the nest of this body .
It revels in filth ; it waxes strong by consuming flesh ; it pierces the hearts of others ; it knows only its own point of view which it considers as the truth ; it is dark on account of its ever-growing stupidity ; it is full of evil tendencies ; and it indulges in violent expressions .
It revels in filth ; it waxes strong by consuming flesh ; it pierces the hearts of others ; it knows only its own point of view which it considers as the truth ; it is dark on account of its ever-growing stupidity ; it is full of evil tendencies ; and it indulges in violent ex
This mind is like a tree which is firmly rooted in the vicious field known as the body .
Worries and anxieties are its blossoms ; it is laden with the fruits of old age and disease ; it is adorned with the flowers of desires and sense-enjoyments ; hopes and longings are its branches ; and perversities are its leaves .
Cut down this deadly poisonous tree , which looks as unshakable as the mountain , with the sharp axe known as enquiry .
Worries and anxieties are its blossoms ; it is laden with the fruits of old age and disease ; it is adorned with the flowers of desires and sense-enjoyments ; hopes and longings are its branches ; and perversities are its leaves .
Cut down this deadly poisonous tree , which looks as unshakable as the mountain , with the sharp axe known as enquiry .
O unsteady mind! is worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth.
V:11
V:11
It is only as long as the mind continues to be agitated that it experiences the diversity of its own projection or expansion , even as rain falls only as long as there are clouds .
And , it is only as long as the infinite consciousness limits itself into the finite mind , that such agitation and expansion take place .
If consciousness ceases to be the finite mind , then know that the very roots of cyclic world-illusion are burnt and there is perfection .
And , it is only as long as the infinite consciousness limits itself into the finite mind , that such agitation and expansion take place .
If consciousness ceases to be the finite mind , then know that the very roots of cyclic world-illusion are burnt and there is perfection .
Abandon all other activities like pilgrimage , gifts and austerities , and bring the mind under your control for your ultimate good .
This world-appearance abides in the mind , even as there is space within the pot ; if the pot is broken , the illusory division of space vanishes ; and if the mind ceases to be , the concept of a world within the mind also ceases to be
This world-appearance abides in the mind , even as there is space within the pot ; if the pot is broken , the illusory division of space vanishes ; and if the mind ceases to be , the concept of a world within the mind also ceases to be
| SECTION V | CHAPTER 50
Live in the present , with your consciousness externalised momentarily but without any effort : when the mind stops linking itself to the past and to the future , it becomes no-mind .
If from moment to moment your mind dwells on what is and drops it effortlessly at once , the mind becomes no-mind , full of purity .
Live in the present , with your consciousness externalised momentarily but without any effort : when the mind stops linking itself to the past and to the future , it becomes no-mind .
If from moment to moment your mind dwells on what is and drops it effortlessly at once , the mind becomes no-mind , full of purity .
Consciousness free from the limitations of the mind is known as the inner intelligence : it is the essential nature of no-mind , and therefore it is not tainted by the impurities of concepts and percepts .
That is the reality , that is supreme auspiciousness , that is the state known as the supreme self , that is omniscience
That is the reality , that is supreme auspiciousness , that is the state known as the supreme self , that is omniscience
| SECTION V | CHAPTER 24
One should constantly endeavour to educate the mind with purifying knowledge , and nourish the mind with the inner transformation brought about by the study of scriptures .
When the mind has thus been transformed , it is able to reflect the truth without distortion .
One should constantly endeavour to educate the mind with purifying knowledge , and nourish the mind with the inner transformation brought about by the study of scriptures .
When the mind has thus been transformed , it is able to reflect the truth without distortion .
| SECTION V | CHAPTER 24
When dispassion matures , the spirit of enquiry arises in oneself .
The spirit of enquiry strengthens dispassion .
The two are interdependent , even as the ocean and the clouds are .
When dispassion matures , the spirit of enquiry arises in oneself .
The spirit of enquiry strengthens dispassion .
The two are interdependent , even as the ocean and the clouds are .
| SECTION V | CHAPTER 24
Then without delay one should endeavour to see the self .
These two — self-realisation and cessation of craving — should proceed hand in hand , simultaneously .
Then without delay one should endeavour to see the self .
These two — self-realisation and cessation of craving — should proceed hand in hand , simultaneously .
| SECTION V | CHAPTER 24
Until one turns away from sense-pleasure here , one will continue to roam in this world of sorrow .
No one can reach the state of total dispassion without persistent practice .
Only by right exertion can dispassion be attained ; there is no other means .
Until one turns away from sense-pleasure here , one will continue to roam in this world of sorrow .
No one can reach the state of total dispassion without persistent practice .
Only by right exertion can dispassion be attained ; there is no other means .
SECTION V | CHAPTER 24
There is no harvest without sowing : the mind is not subdued without persistent practice .
Hence , take up this practice of renunciation .
There is no harvest without sowing : the mind is not subdued without persistent practice .
Hence , take up this practice of renunciation .
SECTION V | CHAPTER 18
You are the eternal infinite light , pure and extremely subtle .
You are the eternal infinite light , pure and extremely subtle .
| SECTION V | CHAPTER 5
When the truth is clearly seen , it is mind that is liberated from its own ignorance .
When the truth is clearly seen , it is mind that is liberated from its own ignorance .
| SECTION V | CHAPTER 5
Be brave , having conquered the mind and the senses .
Be desireless , content with what comes to you unsought .
Live effortlessly , without grabbing or giving up anything .
Be free from all mental perversions and from the blinding taint of illusion
Be brave , having conquered the mind and the senses .
Be desireless , content with what comes to you unsought .
Live effortlessly , without grabbing or giving up anything .
Be free from all mental perversions and from the blinding taint of illusion
| SECTION IV | CHAPTER 42
Just as a fruit undergoes various changes in size , colour , etc , as it matures , the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser .
The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss .
Caught in its own trap of various activities , and of identification of oneself as their doer , he undergoes endless suffering which is self-imposed and self-willed .
Just as a fruit undergoes various changes in size , colour , etc , as it matures , the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser .
The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss .
Caught in its own trap of various activities , and of identification of oneself as their doer , he undergoes endless suffering which is self-imposed and self-willed .
SECTION IV | CHAPTER 35
He who has an intelligence that has been rendered pure by the destruction of all inner impurities , has his heart illumined by the light of the self obtained through enquiry into the self .
He who has an intelligence that has been rendered pure by the destruction of all inner impurities , has his heart illumined by the light of the self obtained through enquiry into the self .
| SECTION IV | CHAPTER 33
Only by the constant remembrance of the truth that the self is a pure reflection in the infinite consciousness does " I-ness " cease to grow
Only by the constant remembrance of the truth that the self is a pure reflection in the infinite consciousness does " I-ness " cease to grow
| SECTION: III | CHAPTER: 111
The feelings " This is I " and " This is mine " are the mind ; when they are removed , the mind ceases to be .
Then one becomes fearless .
Weapons like sword generate fear ; the weapon ( wisdom ) that destroys egotism generates fearlessness .
The feelings " This is I " and " This is mine " are the mind ; when they are removed , the mind ceases to be .
Then one becomes fearless .
Weapons like sword generate fear ; the weapon ( wisdom ) that destroys egotism generates fearlessness .
| SECTION: III | CHAPTER: 111
Only when one severs the very root of the mind with the weapon of non-conceptualisation , can one reach the absolute Brahman which is omnipresent , supreme peace .
Conceptualisation or imagination is productive of error and sorrow ; and it can be so easily got rid of by self-knowledge — and when it is got rid of there is great peace .
Only when one severs the very root of the mind with the weapon of non-conceptualisation , can one reach the absolute Brahman which is omnipresent , supreme peace .
Conceptualisation or imagination is productive of error and sorrow ; and it can be so easily got rid of by self-knowledge — and when it is got rid of there is great peace .
| SECTION: III | CHAPTER: 111
There is no other path to one's salvation except control over one's mind , which means resolute effort to abandon cravings in the mind .
Make a firm resolve to kill the mind as it were , which is easily achieved without the least doubt .
If one has not abandoned the cravings of the mind , then all the instructions of a preceptor , study of scriptures , recitation of mantras and so on are as valuable as straw !
There is no other path to one's salvation except control over one's mind , which means resolute effort to abandon cravings in the mind .
Make a firm resolve to kill the mind as it were , which is easily achieved without the least doubt .
If one has not abandoned the cravings of the mind , then all the instructions of a preceptor , study of scriptures , recitation of mantras and so on are as valuable as straw !
SECTION: III | CHAPTER: 111
By intense self-effort it is possible to gain victory over the mind ; and then without the least effort the individualised consciousness is absorbed in the infinite consciousness when its individuality is broken through .
By intense self-effort it is possible to gain victory over the mind ; and then without the least effort the individualised consciousness is absorbed in the infinite consciousness when its individuality is broken through .
| SECTION: III | CHAPTER: 111
Victory over this goblin known as mind is gained when , with the aid of one's own self-effort , one attains self-knowledge and abandons the craving for what the mind desires as pleasure .
This can easily be achieved without any effort at all ( even as a child's attention can be easily diverted ) by the cultivation of the proper attitude .
Woe unto him who is unable to give up cravings , for this is the sole means to one's ultimate good .
Victory over this goblin known as mind is gained when , with the aid of one's own self-effort , one attains self-knowledge and abandons the craving for what the mind desires as pleasure .
This can easily be achieved without any effort at all ( even as a child's attention can be easily diverted ) by the cultivation of the proper attitude .
Woe unto him who is unable to give up cravings , for this is the sole means to one's ultimate good .
| SECTION: III | CHAPTER: 112
Wise men remove from their mind the manifestations of the latent tendencies or conditioning ( which alone is the mind ) as and when they rise : thus is nescience removed .
First destroy the mental conditioning by renouncing cravings ; and then remove from your mind even the concepts of bondage and liberation .
Be totally free of conditioning
Wise men remove from their mind the manifestations of the latent tendencies or conditioning ( which alone is the mind ) as and when they rise : thus is nescience removed .
First destroy the mental conditioning by renouncing cravings ; and then remove from your mind even the concepts of bondage and liberation .
Be totally free of conditioning
When the same mind is devoted to enquiry and wisdom , it shakes off all conditioning and returns to its original nature as pure consciousness .
Mind takes the very form of that which one contemplates , whether it is natural or cultivated .
Therefore , resolutely but intelligently contemplate the state beyond sorrow , free from all doubts .
The mind is capable of restraining itself ; there is indeed no other way .
Mind takes the very form of that which one contemplates , whether it is natural or cultivated .
Therefore , resolutely but intelligently contemplate the state beyond sorrow , free from all doubts .
The mind is capable of restraining itself ; there is indeed no other way .
| SECTION: III | CHAPTER: 112
The restlessness of the mind itself is known as ignorance or nescience ; it is the seat of tendencies , predispositions or conditioning — destroy this through enquiry , as also by the firm abandonment of contemplation of the objects of sense-pleasure .
Mind constantly swings like a pendulum between the reality and the appearance , between consciousnesss and inertness .
When the mind contemplates the inert objects for a considerable time , it assumes the characteristic of such inertness .
Be totally free of conditioning .
The restlessness of the mind itself is known as ignorance or nescience ; it is the seat of tendencies , predispositions or conditioning — destroy this through enquiry , as also by the firm abandonment of contemplation of the objects of sense-pleasure .
Mind constantly swings like a pendulum between the reality and the appearance , between consciousnesss and inertness .
When the mind contemplates the inert objects for a considerable time , it assumes the characteristic of such inertness .
Be totally free of conditioning .
| SECTION: III | CHAPTER: 112
Of course , there is no mind without restlessness ; restlessness is the very nature of the mind .
It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world : that indeed is the power of the mind .
But , when the mind is deprived of its restlessness , it is referred to as the dead mind ; and that itself is penance ( tapas ) as also the verification of the scriptures and liberation .
When the mind is thus absorbed in the infinite consciousness there is supreme peace ; but when the mind is involved in thoughts there is great sorrow .
Of course , there is no mind without restlessness ; restlessness is the very nature of the mind .
It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world : that indeed is the power of the mind .
But , when the mind is deprived of its restlessness , it is referred to as the dead mind ; and that itself is penance ( tapas ) as also the verification of the scriptures and liberation .
When the mind is thus absorbed in the infinite consciousness there is supreme peace ; but when the mind is involved in thoughts there is great sorrow .
| SECTION: III | CHAPTER: 112
Towards whichever object the mind flows with intensity , in that it sees the fulfilment of its cravings .
The cause of this movement in a particular direction is not obvious ; like ripples on the surface of the ocean , such intense movement appears now here and now there , comes into being and dies .
However , just as coolness is inseparable from ice , this restless movement is inseparable from mind .
Towards whichever object the mind flows with intensity , in that it sees the fulfilment of its cravings .
The cause of this movement in a particular direction is not obvious ; like ripples on the surface of the ocean , such intense movement appears now here and now there , comes into being and dies .
However , just as coolness is inseparable from ice , this restless movement is inseparable from mind .
| SECTION: III | CHAPTER: 113
Because of its proximity to the infinite consciousness , it seems to be active ; and when that infinite consciousness is realised , it ( the conditioning ) comes to an end .
This mental conditioning dies when not fed by attachment to objects ; but even in the absence of such attachment , it continues to remain as a potentiality .
This ignorance or mental conditioning is acquired by man effortlessly and it seems to promote pleasure , but in truth it is the giver of grief .
It creates a delusion of pleasure only by the total veiling of self-knowledge .
Because of its proximity to the infinite consciousness , it seems to be active ; and when that infinite consciousness is realised , it ( the conditioning ) comes to an end .
This mental conditioning dies when not fed by attachment to objects ; but even in the absence of such attachment , it continues to remain as a potentiality .
This ignorance or mental conditioning is acquired by man effortlessly and it seems to promote pleasure , but in truth it is the giver of grief .
It creates a delusion of pleasure only by the total veiling of self-knowledge .
Even though bondage does not really exist, it becomes strong through worldly enjoyments; when this desire subsides bondage becomes weak
Association with the wise, abandonment of latent Mental Impressions, Self inquiry, Control of breathing.....these are the means of Conquering the Mind
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