The Yoga Vasistha - part 1 - daily readings

The Supreme Yoga - a new translation of The Yoga Vasistha - daily readings

today is
 
June 23
sectionIVchapter35
sruyatam jnanasarvasvam srutva caiva vadharyatam
bhogecchamatrako bandhas tattyago moksa ucyate (3)
Vasistha continued:
O Rama, they are the true heroes who have brought under control the mind which is dominated by ignorance and delusion.
Such control of the mind is the only way by which one can remedy the sufferings of this world-appearance (or the cycle of birth and death) and the endless chain of tragedy.
I shall declare to you the quintessence of all wisdom: listen and let it perfume your whole life.
Bondage is the craving for pleasure; and its abandonment is liberation.
Hence, look upon all the pleasure-centres in this world as poison fumes.
Blind abandonment is undesirable: enquire deeply and seriously into the nature of sense-pleasures and abandon all craving for them.
Then you can live happily.
By the cultivation of auspicious qualities, as all wrong knowledge gradually ceases, the mind becomes desireless, free from the pairs of opposites, restlessness, fear and delusion.
Thereby the mind rests in a state of peace and bliss.
It is then unpolluted by the ego-sense, evil thoughts and feelings, attachment and sorrow.
Then, the mind gets rid of its violent son known as doubt and its wife known as craving.
Ironically, the awakened mind brings about the cessation of those very things (like thoughts and desires) which promoted its growth.
Pursuing the enquiry into its real nature, the mind abandons its identification even with the body.
The ignorant mind expands; but on the awakening of wisdom, the same mind ceases to be mind.
Mind alone is this universe.
Mind is the mountain-range.
Mind is the space.
Mind is god.
Mind alone is friend and foe.
When the consciousness forgets itself, and undergoes modification and psychological conditioning, it is known as the mind which gives rise to birth and death.
This is known as jiva, being that part of the infinite consciousness which has assumed the character of an object of this consciousness, just a little enveloped by the psychological conditioning.
It is this jiva that moves away from the truth of the infinite consciousness and by sinking deeper and deeper into the conditioning becomes involved in the world-appearance.
Of course, the self is neither the jiva, nor the body, nor its components.
The self is, like space, independent of all these.

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