The Supreme Yoga (Yoga Vasistha), Volume 1 - by Swami Venkatesananda: August 9 section V chapter 17 bhavadvaitam upasritya sattadvaitamayatmakah karmadvaitamanadrtya dvaitadvaitamayo bhava (29) Vasistha continued: O Rama, they who have gone above body-consciousness are beyond description, too: I shall therefore describe to you the nature of those who are liberated while living. The desire that arises in the course of ones natural functions devoid of craving is that of a liberated sage. But that desire which is bound up with craving for external objects is conducive to bondage. However, when all ego-based notions have ceased in ones heart, the attention that is directed naturally is also the nature of the liberated sage. That which is afflicted by contact with external objects is the craving conducive to bondage; the non-volitional desire which is unaffected by any object is liberation. That desire which existed even before contact with the objects, exists even now and for ever: it is natural, therefore sorrowless and free from impurity. Such a desire is regarded by the wise as free from bondage. I want this to be mine. When such a craving arises in ones heart, it gives rise to impurity. Such a craving should be abandoned by a wise person by all means at all times. Give up the desire that tends to bondage and the desire for liberation too. Remain still like the ocean. Knowing that the self is free from old age and death, let not these disturb your mind. When the whole universe is realised as illusory, craving loses its meaning. The following four types of feelings arise in the heart of man: (1) I am the body born of my parents, (2) I am the subtle atomic principle, different from the body, (3) I am the eternal principle in all the diverse perishable objects in the world, and (4) the I as also the world are pure void like space. Of these the first is conducive to bondage and the others to freedom. The desires that are related to the first cause bondage; desires that are concomitant to the other three do not cause bondage. Once the realisation that I am the self of all has arisen, one does not again fall into error or sorrow. It is this self alone which is variously described as the void, nature, Maya, Brahman, consciousness, Siva, Purusa, etc. That alone is ever real; there is naught else. Resort to the understanding of non-duality, for the truth is non-dual; however, action involves duality and hence functions in apparent duality - thus, let your nature partake of both duality and non-duality. The reality is neither duality (for it is the mind that creates division) nor unity (for the concept of unity arises from its antithesis of duality). When these concepts cease, the infinite consciousness alone is realised to be the sole reality. vivid-water-9254.herokuapp/yv/1/8/9
Posted on: Sat, 09 Aug 2014 06:30:01 +0000
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