YOGA VASISTHA EBOOK

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Supreme Yoga. Yoga VäsíStha. Translated by. SWAMI VENKATESANANDA. Foreword by. SR1 SWAMI RANGANATHANANDA. SWAMI MUKTANANDA. Yoga Vasishta Maha Ramayana free pdf ebook Yoga Vasishta Maha Ramayana. The Brihat (the great) Yoga Vasishta or Yoga Vasishta Maha. The Yoga-Vasishtha is a popular text on Advaita Vedanta, Puranic in form and philosophical in content. Ramayana, Vasistha Ramayana, and Vasistha and are ascribed to sage Valmiki himself. Download The Yoga-Vasishtha here ( pagese/2,15Mb).


Yoga Vasistha Ebook

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Editorial Reviews. Review. "For aspirants of the highest beatitude, the Yoga Vasistha is like nectar. It is a storehouse of wisdom.” ― Swami Muktananda. The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2) by Valmiki. Book Cover. Download; Bibrec Download This eBook. Project Gutenburg made electronic versions of the complete translation of Yoga Vasistha Maharamayana by V. L. Mitra available to the public.

All objects of pleasure and comfort are sources of misery ; the moment they vanish, calamities follow. It is after severe struggles that material goods are acquired and when they are lost, one is consumed by desires. Such has been my experience. When it is acquired, all virtues like introspection, courage, righteousness, peace, conscientiousness etc are lost, and as this happens the jiva is subjected to great calamities. Only fools desire wealth; it does not stay for too long with anybody, and while parting it leaves behind a trail of misery.

Knowing this, I have renounced wealth. A creation of ignorance, it is a great sinner. It is the cause of all miseries. As long as it is there, sorrows and sufferings cannot be eliminated. Actions such as charity, pilgrimage, yajna, worship, etc performed with ego, are all in vain. The ultimate cannot be attained with these. Ego is the root cause of all miseries in the universe. Kindly suggest to me ways and means for the annihilation of my ego, so that I may attain salvation.

Even a stable mind is apt to lose its stability. Therefore, I feel extremely miserable. On account of ignorance, I am not able to attain liberation. Kindly guide me how to conquer this enemy so that I may attain liberation.

It connotes introspection, deep thinking, reflection and contemplation.

But when gyan knowledge of the Truth is attained, then desires vanish automatically and passions, anger, etc also disappear quietly.

Gyan is like a fire in which everything except Atma is burnt. When firm faith in Atma is established, one realises the universality of Atma.

Desire generates queer thoughts in a jiva and this keeps him wandering constantly. The moment I decide to dwell upon Atma, desire dispels the thought. Desire is too strong to permit one's progress towards Atma.

The family is a trap laid by desire, and being caught in that, I have become totally oblivious of Atma. In spite of my best efforts, I cannot do anything. Desire never leads to happiness, it only results in misery; it deprives one of Atmagyan and then one loses the discrimination of the real and the unreal.

Kindly suggest to me the way to obtain freedom from desire. It is stuffed with bones, flesh and disease, and serves no purpose. I am no longer interested in it and do not need it. It is neither insentient nor sentient. Since it functions on the support of something else, it cannot be said to be sentient.

The moment that power Atmic potency is withdrawn, it the body becomes impotent; hence it is said to be insentient or gross. Such a body is the cause of great misery and it does not last for ever. Therefore, I do not aspire for this body.

It exists on account of ignorance and is the cause of all sorrows. Ego, too, is associated with this body and, therefore, the body is involved in innumerable sins. For these reasons, I have given up attachment to this body. It matters very little to me whether this body is sustained or not. A jiva tries hard to get pleasures for this body, yet the body does not last for ever.

I do not need such an unstable body and have lost interest in it. Just as a dew drop does not stay for long on a leaf, so also this body does not stay for too long.

It is, therefore, futile to be attached to this body. Physical comforts and luxuries do not lead to satisfaction. Knowing that this body is a cause of misery, I have renounced it. On a very careful scrutiny, I find that I am neither the body, nor does the body belong to me. Ever since I have developed detachment and have lost interest in this body, which has a name and a form, I feel desireless and happy. Shame to him who has the body-ego!

He is subject to all calamities. He who has lost his body-ego is bestowed with all pleasures and comforts. Kindly suggest to me the way to shun ego and attain the supreme state. He who believes in the reality of the universe weaves a web of bondage around himself and remains bound within the cycle of birth and death.

Reward Yourself

Having realised all this, I feel uninterested in this body and am very keen to strive for the supreme state. This stage is very painful, because it is afflicted with many deficiencies such as low intelligence, fickle-mindedness, attachments, futile desires and physical debility.

It is subjected to innumerable sufferings and miseries. A major defect of this stage is the absence of introspection and discrimination. Because of its defects, I do not aspire for childhood. Here he is fully consumed and undergoes great sufferings. I am, therefore, not interested in this painful youth stage. He is a fool who, under the influence of his mind, believes that the attainment of objects will bring relief from desires.

Therefore, I am not interested in such painful youth. I do not need youth. During this period man suffers because of woman; his mind dwells constantly on her and he does not enjoy peace and tranquillity. Human birth is very precious. They are unfortunate whose minds are constantly engaged in the fulfilment of desires; they do not attain the supreme state. Just as a machine functions with the aid of energy, so does this body of flesh and blood function because of Consciousness Brahm.

On account of her costumes and make-up, a woman appears very beautiful and charming to a man who does not look at her thoughtfully.

But when we properly examine the parts of her body, we find no substance in them. Attracted by her charm, when a man touches her, she destroys him instantly. Because of ignorance, man is seized with this great illusion. It is only when he undergoes constant discipline under the instructions of a master, that he is able to attain liberation.

Therefore, I rightly understand that woman is the cause of all misery and I do not desire her. Just as a moth jumps into a flame for its destruction, so does a passionate person jump into this flame-like woman for his own destruction. Therefore, I do not desire such a source of misery. Kindly guide me how to save myself against dotage and death. This unexpected request put the king in a fix, but on the persuasion of Sri Vasishtha he gave his assent and called Ram and Lakshaman to the court.

When the king received such a report, he felt greatly alarmed. But Rishi Vishwamitra told him that if such was the attitude or mood of Sri Ramchandra, he might be called before him so that he Rishi Vishwamitra could help him solve his difficulties and lead him to the supreme state. King Dasaratha, accordingly, ordered the princes to be called to the court. When Prince Ram entered the court, the king said to him, "My boy, neither by abstaining from work nor by renouncing material possessions does one attain salvation.

It is only when you are able to obtain precepts from a perfect master like Sri Vasishtha and practise in the right manner that you can attain the supreme state. Rishi Vishwamitra then asked Sri Ramchandra to calmly place before them his problems so that they could help him and he could be relieved of his sufferings.

Sri Ramchandra then made the following submission. When I returned from pilgrimage, my mind was constantly directed to the transitory and illusory character of this universe. I am convinced that all this is an illusion of the mind. Therefore, what should I desire in this illusory universe?

Whatever is seen or perceived is a creation of the mind. When the mind itself is illusory, how can its products be real? What is not real must be transitory and hence a cause of misery. I am convinced that all creation is like a mirage. It appears attractive, but on scrutiny it is found to be without any substance. Why should one run after such material satisfaction? To me all this is like a serpent and he who is bitten by it, wanders in the cycle of birth and death.

All objects of pleasure and comfort are sources of misery ; the moment they vanish, calamities follow. It is after severe struggles that material goods are acquired and when they are lost, one is consumed by desires. Such has been my experience. When it is acquired, all virtues like introspection, courage, righteousness, peace, conscientiousness etc are lost, and as this happens the jiva is subjected to great calamities.

Only fools desire wealth; it does not stay for too long with anybody, and while parting it leaves behind a trail of misery. Knowing this, I have renounced wealth. A creation of ignorance, it is a great sinner.

It is the cause of all miseries. As long as it is there, sorrows and sufferings cannot be eliminated. Actions such as charity, pilgrimage, yajna, worship, etc performed with ego, are all in vain. The ultimate cannot be attained with these.

Ego is the root cause of all miseries in the universe. Kindly suggest to me ways and means for the annihilation of my ego, so that I may attain salvation.

Even a stable mind is apt to lose its stability. Therefore, I feel extremely miserable. On account of ignorance, I am not able to attain liberation. Kindly guide me how to conquer this enemy so that I may attain liberation. It connotes introspection, deep thinking, reflection and contemplation. But when gyan knowledge of the Truth is attained, then desires vanish automatically and passions, anger, etc also disappear quietly.

Gyan is like a fire in which everything except Atma is burnt. When firm faith in Atma is established, one realises the universality of Atma. Desire generates queer thoughts in a jiva and this keeps him wandering constantly. The moment I decide to dwell upon Atma, desire dispels the thought. Desire is too strong to permit one's progress towards Atma. The family is a trap laid by desire, and being caught in that, I have become totally oblivious of Atma.

In spite of my best efforts, I cannot do anything. Desire never leads to happiness, it only results in misery; it deprives one of Atmagyan and then one loses the discrimination of the real and the unreal. Kindly suggest to me the way to obtain freedom from desire.

It is stuffed with bones, flesh and disease, and serves no purpose. I am no longer interested in it and do not need it. It is neither insentient nor sentient. Since it functions on the support of something else, it cannot be said to be sentient. The moment that power Atmic potency is withdrawn, it the body becomes impotent; hence it is said to be insentient or gross.

Such a body is the cause of great misery and it does not last for ever. Therefore, I do not aspire for this body. It exists on account of ignorance and is the cause of all sorrows. Ego, too, is associated with this body and, therefore, the body is involved in innumerable sins.

Yoga Vasishta Sara

For these reasons, I have given up attachment to this body. It matters very little to me whether this body is sustained or not. A jiva tries hard to get pleasures for this body, yet the body does not last for ever.

I do not need such an unstable body and have lost interest in it. Just as a dew drop does not stay for long on a leaf, so also this body does not stay for too long.

It is, therefore, futile to be attached to this body. Physical comforts and luxuries do not lead to satisfaction. Knowing that this body is a cause of misery, I have renounced it. On a very careful scrutiny, I find that I am neither the body, nor does the body belong to me.

Ever since I have developed detachment and have lost interest in this body, which has a name and a form, I feel desireless and happy. Shame to him who has the body-ego! He is subject to all calamities. He who has lost his body-ego is bestowed with all pleasures and comforts. Kindly suggest to me the way to shun ego and attain the supreme state.

He who believes in the reality of the universe weaves a web of bondage around himself and remains bound within the cycle of birth and death. Having realised all this, I feel uninterested in this body and am very keen to strive for the supreme state. This stage is very painful, because it is afflicted with many deficiencies such as low intelligence, fickle-mindedness, attachments, futile desires and physical debility.

It is subjected to innumerable sufferings and miseries. A major defect of this stage is the absence of introspection and discrimination.

Because of its defects, I do not aspire for childhood. And when all this jugglery of the jiva ceases—that itself shines as the Supreme Being. This applies only to the liberated sage, not to others. Accidental coincidence kakatallya yogena tyaktta spharadrgakfteh cites cetyanupatinyah kftah paryayavrttayah Important Verses from the Yoga Vasistha eBook 29 Getting out of this delusion 7 mana eva vicarena manye vilayam esyati manovilayamatrena tatah sreyo bhavisyati Nothing else is, even in imagination.

The self is infinite—why, how and by whom is it bound? Bad tendencies are misfortunes akrustamuddharatararh ruditam vipatsu bhukttam kadannamusitarh hatapakvanesu kalantaram bahu mayopahatena tatra durvasananigada bandhagatena sabhyah World-appearance and its transcendence 10 manovilasah samsara iti yasyarh pratlyate sarvasaktter anantasya vilaso hi mano jagat What has to be done has to be done. Therefore, rest in the self. Important Verses from the Yoga Vasistha eBook 32 na 'ham brahmeti sahkalpat sudrdhad badhyate manah sarvarh brahmeti sahkalpat sudrdhanmucyate manah Seven descending steps of ignorance bljajagrat tatha jagran mahajagrat tathaiva ca jagrat svapnas tatha svapnah svapna jagrat susuptakam iti saptavidho mohah punareva parasparam Seven states or planes of wisdom jnanabhumih subhecchakhya prathama samudahpta vicarana dvitlya tu trtlya tanumanasa III.

Pure wish or intention is the first; inquiry is the second; the third is when the mind becomes subtle; establishment in truth is the fourth; total freedom from attachment or bondage is the fifth; the sixth is cessation of objectivity; and the seventh is beyond all these. Important Verses from the Yoga Vasistha eBook 33 The infinite self tvatta 'hanta ' 'tmata tatta satta 'satta na kacana na kvacid bhedakalana na bhavo na ca ranjana For, where there is duality, as it were, there one sees another, there one smells another, there one tastes another, there one speaks with another, there one hears another, there one thinks of another, there one touches another, there one knows another; but wherein everything has become his Self alone, there whereby and what would one see, there whereby and what would one smell, there whereby and what would one taste, there whereby and whom would one speak with, there whereby and whom would one hear, there whereby and what would one think of, there whereby and what would one touch, there whereby and what would one know?

Whereby would one know Him by whom one knows all this? This Self is indicated by 'Not this. Not this'. It is imperceptible, for it is not perceived. It is unshrinking, for it does not shrink.

It is unattached, for it is not attached to anything. It is untrammeled, it does not suffer, does not perish. Whereby would one know the Knower. Thus, 0 MaitreyT, have you been instructed, so much indeed is Immortality.

Having said thus, Yajnavalkya went away. Important Verses from the Yoga Vasistha eBook 34 Reality and delusion 2 sambandhe drsyadrstlnarh madhye drastur hi yad vapuh drastp darsana drsyadivarjitam tad idarh pararh When the division between the sight, the seen and the seer is abolished—that, is the supreme.

End of the Third Chapter: But, in that which has no form, Brahman, it is inappropriate to say that this cosmic form of the world exists. Karma svaya vasanaya loko yad yat karma karoti yah sa tathaiva tad apnoti netarasyeha kartpta IV. Important Verses from the Yoga Vasistha eBook 38 jnasya 'jnasya ca dehasya yavad dehamayarh kramah lokavad vyavaharo 'yam sakttya 'sakttya 'thava sada IV. And the embodied person functions as it is appropriate in the world, either attached or unattached.

It is like a long dream or a juggler's trick. It is the post to which the mind-elephant is tied. Why inquire into the non-essential? Important Verses from the Yoga Vasistha eBook 39 citramrtarh namrtameva viddhi citranalam nanalameva viddhi citrahgana nunamanahganeti vaca vivekastv aviveka eva IV.

They who contemplate the absolute Brahman, become Brahman. Hence, one should resort to that which is not limited, conditioned or finite. Even so, one ignorantly believes he is imprisoned in this empty body. Brahma, Visnu, Indra and Siva are sympathized with and assisted, by the holy ones in whom self-knowledge has arisen through self-inquiry or direct observation.

Important Verses from the Yoga Vasistha eBook 40 maha naraka samrajye matta duskrta varanah asa sara salakadhya durjaya hTndriyarayah IV. The senses which are responsible for these actions, are equipped with a formidable magazine of cravings—hence, these senses are hard to conquer.

Hence, do not abandon right effort. Bondage is the craving for pleasure; and its abandonment is liberation. Important Verses from the Yoga Vasistha eBook 43 brahma cid brahma ca mano brahma vijnanavastu ca brahmartho brahma sabdas ca brahma cid brahma dhatavah IV. Sound or word is Brahman and Brahman alone is the component of all substances.

Focus of inquiry kuto jateyam iti te rama ma 'stu vicarana imam katham aharh hanmltyesa te 'stu vicarana IV. Important Verses from the Yoga Vasistha eBook 44 asadidam akhilam maya sametarh tviti viganayya visadita 'stu ma te sadiha hi sakalam maya sametarh tviti ca vilokya visadita 'stu ma te IV.

However, in this creation, there is no such order or sequence. Not to lay this important foundation was not considered foolish and a derelection of the parent's most important duty.

What then shall we call real in this universe? Do not hold onto the notion of your existence. For, it is only by these that the future comes into being.

Rest established in the self, which is the highest state of consciousness in which the best among holy men who know of this state ever dwell. This Kaca was established in self-knowledge.

He lived in a cave on Mount Meru. His mind was saturated with the highest wisdom and hence it was not attracted by any of the objects of the world composed of the five elements. Feigning despair, Kaca sang this meaningful song.

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Pray listen to this , 24 kirn karomi kva gacchami kirn grhnami tyajami kirn atmana puritarh visvarh mahakalparhbuna yatha IV. What shall I do? Where shall I go? What shall I try to hold? What shall I renounce? This entire universe is permeated by the one self. Unhappiness or sorrow is the self. Happiness is the self, too. For, all desires are but empty void. Having known that all this is the self, I am freed from all travail.

In this body, within and without, above and below, everywhere—here and there—is only the self and self alone and there is no non-self. The self alone is everywhere; everything exists as the self. All this, is truly the self. I exist in the self as the self.

I exist as all this, as the reality in all, everywhere. I am the fullness. I am the self-bliss. I fill the entire universe like the cosmic ocean. End of the Fourth Chapter: Important Verses from the Yoga Vasistha eBook 49 upasamasukhamaharet pavitram susamavatah samameti sadhucetah prasamitamanasah svake svarupe bhavati sukhe sthitiruttama ciraya V.

The man whose mind is well- controlled is firmly established in peace.

When the heart is thus established in peace, there arises the pure bliss of the self without delay. O my self, what a mystery! Conquest of mind 15 sthite manasi niskame same vigataranjane kayavayavajau karyau spandaspandau phale samau V. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth. Important Verses from the Yoga Vasistha eBook 51 pranasaktau niruddhayarh mano rama viliyate dravyacchaya 'nu tad dravyam pranarupam hi manasarh V.

Yet, beings in this world are killed by this dead thing—how mysterious is this stupidity.

Important Verses from the Yoga Vasistha eBook 52 bhavadvaitam upasritya sattadvaitamayatmakah karmadvaitamanadptya dvaitadvaitamayo bhava V. All are all to all at all times subandhuh kasyacit kah syad iha no kascidapyarih sada sarve ca sarvasya sarvarh sarvesvarecchaya V.

Bringing sorrow upon ourselves 3 kirn putra ghanatam sokarh nayasyandhyaika karanam baspadharadharam ghorarh pravrtkala iva ' 'rhbujarh V.

The blindness of ignorance alone is the cause of this torrential downpour of tears from your eyes. He is omnipotent, omnipresent, he is all—and he remains silent, as if inactive. He told me, that all consists in one hearty renunciation of everything which we are sensible does not lead to GOD; that we might accustom ourselves to a continual conversation with Him, with freedom and in simplicity.

That we need only to recognize GOD intimately present with us, to address ourselves to Him every moment, that we may beg His assistance for knowing His will in things doubtful, and for rightly performing those which we plainly see He requires of us, offering them to Him before we do them, and giving Him thanks when we have done.

That in this conversation with GOD, we are also employed in praising, adoring, and loving him incessantly, for His infinite goodness and perfection. That, without being discouraged on account of our sins, we should pray for His grace with a perfect confidence, as relying upon the infinite merits of our LORD.

Important Verses from the Yoga Vasistha eBook 54 avasyam bhavitavyakhya sveha ya niyatikriya ucyate daivasabdena sa naraireva netaraih V. Spiritual approach to life desakramena dhanam alpavigarhanena tena 'hga sadhujanamarjaya manapurvarh tatsahgamottha visayadyavahelanena sarhyag vicaravibhavena tava ' 'tmalabhah V. By their company, you will gain contempt for the objects of pleasure.

And by the right inquiry—you will gain self-knowledge. One should worship Visnu by being Visnu. Hence, I am Visnu. It is appropriate and good to hear, that one who has had no good qualities, has become good. Important Verses from the Yoga Vasistha eBook 57 Meditation bhavena 'bhavamasritya bhavastyajati duhkhatam preksya bhavamabhavena bhavastyajati dustatam V.

Who or what binds the space and by whom is the mind bound? Prayer to the Self 3 vacyavacakadrstyaiva bhedo yo 'yamiha 1 'vayoh asatya kalpanaivesa vTcivTcyarhbhasoriva V. Important Verses from the Yoga Vasistha eBook 58 harhsi pasi dadasi tvam avasphurjasi valgasi anahamkrtirupo 'pi citreyam tava mayita V.

Meditation tvadalokeksanodbhuta tvadalokeksanaksaya mrteva jata jateva mrta kenopalaksyate V. I know this as inevitable, as I know the law of this world-order. Important Verses from the Yoga Vasistha eBook 59 dehasamstho 'pyadehatvad adeho 'si videhadrk vyomasarhstho 'pyasakttatvad avyomeva hi marutah V. You are the observer which is immaterial intelligence: Self-effort and Grace 4 atmavalokanena 1 'su madhavah paridpsyate madhavaradhanena ' 'su svayamatma 'valokyate V.

Important Verses from the Yoga Vasistha eBook 60 rama 'paryavasaneyarh maya sarhsrtinamika atmacittajayenaiva ksayamayati na 'nyatha V. Gadhi thus saw after reaching the destination, whatever he had seen in his vision.

Mind to no-mind 4 vartamanamanayasarh bhajad bahyadhiya ksanam bhutarh bhavisyadabhajad yati cittamacittatarh V. Forever abandon every form of mental agitation. Remain at peace within yourself like a tree, freed from the disturbance caused by monkeys.

Who is 'I'? But, the mind does not cease to be when the body dies—hence, one should strive to kill the mind. Important Verses from the Yoga Vasistha eBook 63 antah kundalimrh pranah purayamasuradrtah cakranuvartaprasrtam payarhslva saridvaram V. He experienced neither bliss nor non-bliss. Quiescence or Samadhi 5 upasasama sanair divasairasau katipayaih svapade vimalatmani tarurasah saradanta iva 'male ravikaraujasi janmadasatigah V.

He had risen above the cycle of birth and death. Important Verses from the Yoga Vasistha eBook 64 Bondage and liberation 16 yavatsarvam na sarhtyakttarh tavadatma na labhyate sarvavasthaparityage sesa atmeti kathyate V. But it is involved in subject-object relationship. That which is the object of knowledge of comprehension—is not the self. This inner contact which presupposes fictitious division—alone is the cause for bondage and liberation.

The sterile or barren conditioning is seen everywhere in fools: But, infinite expansion or devotion to the infinite—is the magic cure for the burning pain.

How can there exist a relation between the two? That experience is truly the delight of self-bliss. It is pure experiencing itself. Hence, it is known as Brahman the absolute. The self is in all; it exists as the all, everywhere, at all times and in all ways.

Cycle of mutual dependence pranaspandaccitah spandas tatspandadeva sarhvidah cakravartavidhayinyo jalaspandadivormayah V. They thus form a cycle of mutual dependence, like waves and movement of currents in water.

Heart sarhvinmatrarh tu hrdayamupadeyarh sthitam smrtarh tadantare ca bahye ca na ca bahye na ca ' 'ntare V. It is both inside and outside and it is neither inside nor outside.

I am free and happy now. Now that through this inquiry, I have reached the unconditioned being—who is the inquirer? The sickle harvests with the energy of the farmer; and hence the farmer is said to be the harvester. To the mind svatmabhavastava sukharh manye manavatarh vara tameva bhavaya 'bhavarh sukhatyago hi mudhata V.

Surely it is foolish to neglect happiness. The sage's view of the world yathasthitamidarh visvarh santamakasanirmalarh brahmaiva jlvanmukttanarh bandhamoksadrsah kutah V. It is the same to me, whether the body is abandoned or it is revived. To the body mitrakaya maya yattvam tyajyase cirabandhavah tvayaiva ' 'tmanyupanlta satmajnanavasat ksatih V. I abandon you now. You yourself have brought on this separation by nobly leading me to the realization of the self.

He became that, which is beyond description. Thus in this world all things happen independent of one another and theri coincidence is accidental, like the ripe coconut falling Who is to blame for all these?

Important Verses from the Yoga Vasistha eBook 70 manastarh mudhatarh viddhi yada nasyati sa 'nagha cittanasabhidhanam hi tada sattvamudetyalam V. Hence, when it dies—purity and noble qualities arise. Bondage and liberation 7 dve blje cittavfksasya vrttivratatidharinah ekarh pranaparispando dvitlyarh drdhabhavana V. Important Verses from the Yoga Vasistha eBook 71 adhyatmavidyadhigamah sadhusarigama eva ca vasanasarhparityagah pranaspandanirodhanam V.

End of the Fifth Chapter: Vasistha's vision mahatarahga garhbhlra bhasuratma cidarnavah ramabhidhormistamitah samah saumyo 'si vyomavat VI. Remain in a state of total equanimity. You are like the infinite space. I rest in the self and I am happy. I am Rama in whom the worlds find their refuge. Salutations to me, salutations to you. Your consciousness will expand. And the truth that I shall expound, will save from sorrow even they who are not fully awakened.

Important Verses from the Yoga Vasistha eBook 75 varaki srstisaphari sphuranti bhavapalvale kftantavrddhagrdhrena sathena vinigrhyate VI.

Dayananda Saraswati (Arsha Vidya)

Important Verses from the Yoga Vasistha eBook 76 yatra 'sti vasanabijam tat susuptam na siddhaye nirblja vasana yatra tatturyam siddhidam smrtarh VI. When all vasana are destroyed and even the potentiality of the vasana does not exist—that state is known as the fourth, beyond waking, dream and deep sleep—the transcendental state which brings about perfection.

But I am not and I am not 'other than I'. I have realized this. Let this world be an illusion or substantial.

I am free from the fever of distress. Yoga 2 samsarottarane yukttir yogasabdena kathyate tarn viddhi dviprakaram tvam cittopasamadharminTrh VI. It is utter transcendence of the mind and of two types. Bathed in the nectar of your darsan, we have been renewed like a good tree.

Tell me how one reaches the state of liberation by restraint of the life-force prana and by the annihilation of all self-limitations or psychological conditioning?. Vasistha replied: They call it yoga which is the method by which this cycle of birth and death ceases.

Self-knowledge is one type, restraint of the life-force is another. However, yoga has come to mean the latter. Yet, both methods lead to the same result. To some, self-knowledge through inquiry is difficult; to others, yoga is difficult. He lived utterly free from attraction and aversion. He never contemplated the past nor the future—his attention was constantly directed to the present.

Important Verses from the Yoga Vasistha eBook 78 tata jnatamalarh jneyarh brahmya devyah prasadatah kintv ekantasthiteh sthanam abhivanchama uttamarh VI. We seek a secluded and excellent place to dwell. Let things be, stay rooted 2 brahmanniyatiresa hi durlanghya paramesvarT mayedpsena vai bhavyam bhavyam anyais tu tadpsaih VI.

Then, whatever he does or eats, he who knows these kurhbhakas—is not the doer of those actions. Important Verses from the Yoga Vasistha eBook 79 bahye tamasi sarhksine lokalokah prajayate harde tu tamasi ksTne svaloko jayate mune VI. Meditation yatra prano hy apanena pranena 'pana eva ca nigTrnau bahirantas ca desakalau ca pasya tau VI. Keep the attention in the present na bhutarh na bhavisyam ca cintayami kadacana dfstim alambya tisthami vartamanamiha ' 'tmana VI.

Self-control 4 yatkincid uditarh loke yannabhaspatha va divi tat sarvarh prapyate rama ragadvesapariksayat VI. Important Verses from the Yoga Vasistha eBook 80 pararh paurusamasthaya balarh prajnarh ca yukttitah nabhirh samsaracakrasya cittameva nirodhayet VI.

Lord Siva appeared before him and inquired about his austerities and practice. Vasistha's intent was 'Only they deserve to be taken notice of as places like countries, cities etc. Important Verses from the Yoga Vasistha eBook 82 pustasahkalpamatrena yadidam duhkhamagatarh tadasahkalpamatrena ksayi ka 'tra kadarthana VI.

Description of the Lord It is purest OM.

SRI YOGA VASISHTHA

It is transcendent. It is supreme. However, there is no use inviting it for the worship; no mantras are of any use in its worship for it is immediate or closest, one's own self and hence, does not need to be invited. It is the omnipresent self of all. One should never make the least effort to attain that which one does not possess. Important Verses from the Yoga Vasistha eBook 84 vasanavasato duhkham vidyamane ca sa bhavet avidyamanarh ca jagan mpgatrsnambubhangavat VI.

But conditioning is based on thoughts and notions, or sensual and psychological experiences. However, truth is beyond such experience and the world is an appearance like a mirage. Reality and appearance 13 esaikikaiva vividheva vibhavyamana naikatmika na vividha nanu saiva saiva satyasthita sakalasantisamaikarupa sarvatmika 'timahatTcitirupasakttih VI. It is not even it! It is established in reality.

It is of the nature of supreme, all-inclusive peace. It is the one immeasurably great cosmic being or self.

It is cosmic energy of the nature of cosmic consciousness. The notion of Brahman and the world is therefore both—dual and non-dual. It is incapable of being taught. It is not very easy nor difficult or impossible. It is attained by direct experience alone. The momentary and apparent modification in this, is but a mild disturbance of consciousness—not a modification at all.

Fullness is born from fullness. Fullness fills fullness. In fullness, fullness is ever established. Even so, in the self there are both consciousness and the notion of material or inert substantiality. Hence, it is that the wakeful state is considered a dream. By its due performance, become immortal here. The ordinary form is that which is endowed with hands, conch, discus and mace, etc.

The second, "The supreme form is without beginning, without end and without a second. It is known variously as Brahman, self, supreme self, etc.

As long as one is not fully awakened spiritually, one should worship the common form".The Wisdom of the Gita. For reference, I have included the different stories these teachings have been culled from as footnotes.

All these millions of objects which appear in the dream—become one again in deep sleep. Meditation tvadalokeksanodbhuta tvadalokeksanaksaya mrteva jata jateva mrta kenopalaksyate V. It exists on account of ignorance and is the cause of all sorrows.

Choose your country's store to see books available for download. When Rama was eight years old, he asked many questions of his guru Vasistha. Charles Johnston. They exist all together, without any contradiction or conflict among them. It is so powerful that it can turn a pauper into a prince and vice versa.