today is
June 27
IV 38    na nandam na niranandam na calam na calam sthiram na sanna sanna caitesam madhyam jnanimano viduh (10)
Vasistha continued:
O Rama, the sense of doership (the notion 'I do this') which gives rise to both happiness and unhappiness, or which gives rise to the state of yoga, is fictitious in the eyes of the wise; to the ignorant, however, it is real.
For, what is the source of this notion?
This notion arises when the mind, spurred by the predisposition, endeavours to gain something; the resultant action is then attributed to oneself.
When the same action leads to the experience of its fruition, the notion 'I enjoy this' arises.
The two notions are in truth the two faces (phases) of the same notion.
Whether one is engaged in action or not, whether one is in heaven or in hell, whatever may be the psychological conditioning, that itself is experienced by the mind.
Hence, to the ignorant and conditioned person there is the notion 'I do this' whether he is doing something or doing nothing; but such a notion does not arise in the enlightened or unconditioned.
When the truth concerning this is known the conditioning is weakened and thenceforth the wise man, even while acting in this world, is not interested in-the fruits of those actions.
He lets actions happen in his life, without attachment to those actions; and whatever be the results of those actions, he regards them as non-different from his own self.
But such is not the attitude of one who is immersed in the mental states.
Whatever the mind does, that alone is action: hence, the mind alone is the doer of actions, not the body.
The mind alone is this world-appearance; this world-appearance has arisen in it and it rests in the mind.
When the objects as well as the experiencing mind have become tranquil, consciousness alone remains.
The wise declare that the mind of the enlightened is neither in a state of bliss nor devoid of bliss, neither in motion nor static, neither real nor unreal, but between these two propositions.
His unconditioned consciousness blissfully plays its role in this world-appearance as if in a play.
Since it is the mental conditioning (which exists in the ignorant) which determines the nature of the action and of the experience, and since it is absent in the enlightened, the latter is ever in bliss.
His actions are non-actions.
Hence he does not incur merit nor demerit.
His behaviour is like that of a child; and even if he appears to be in pain, he is not.
He is totally unattached to this world-appearance and to the actions of the mind and the senses.
He does not even entertain the notion of liberation, nor that of bondage.
He sees the self and self alone.
1998 - 2017
[The Supreme Yoga - a new translation of the Yoga Vasistha ] [ Swami Venkatesananda ] ( 2nd ed. 1991 - 2 vol ) - published by The Divine Life Society - Himalayas, India

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