DISPASSION
4. Just as a steady boat, O Rama, is obtained from a boatman, so also the method of crossing the ocean of samsara is learnt by associating with great souls.
5. The great remedy for the longlasting disease of samsara is the enquiry, 'Who am I ?, to whom does this samsara belong ?, ' which entirely cures it.
7. The sages are to be approached even if they do not teach. Even their talks in a light vein contain wisdom.
12. The Lord cannot be seen with the help of the sacred texts or the Garu. The self is seen by the Self alone with the pure intellect.
13. All the arts acquired by men are lost by lack of practice, but this art of wisdom grows steadily once it rises.
16. That perverted man who, even after knowing that worldly objects are deceptive, still thinks of them, is an ass, not a man.
18. Just as we experience the delusion of hundreds of year in a dream lasting an hour, so also we experience the sport of maya in our waking state.
21. On the dissolution of the body the ether (consciousness) limited by the heart (hrdayam ) alone ceases to Exist. People lament needlessly that the Self is extinct.
23. Nothing whatever is born or dies anywhere at any time. It is Brahman alone appearing illusorily in the form of the world.
24. The Self is more extensive than space; it is pure, subtle, undecaying and auspicious. As such how could it be born and how can it die ?
25. All this is the tranquil, One without beginning, middle or end, which cannot be said to be existent or non-existent. Know this and be happy.
REALITY OF THE WORLD
2. Samsara rises when the mind becomes active and ceases when it is still. Still the mind, therefore, by controlling the breath and the latent desires (vasanas).
7. Dear boy, wonderful indeed is this maya which deludes the entire world. It is on account of it that the. Self is not perceived even though it pervades all the limbs of the body.
8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas (fata morgana) or a mirage.
9. That which is not seen, though within us, is called the eternal and indestructible Self.
12. Even though bondage does not really exist, it becomes strong through desire for worldly enjoyments ; when this desire subsides bondage becomes weak.
15. This world, though unreal, appears to exist and is the cause of life- long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.
16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is merely gold.
17. Similarly towns, houses, mountains, serpents, etc. are all in the eyes of the ignorant man, separate objects. From the absolute point of view this objective (world) is the subject (the Self) itself ; it is not separate (from the Self).
19. The bliss of a man of discrimination, who has rejected samsara and discarded all mental concepts, constantly increases.
20. Like clouds which suddenly appear in a clear sky and as suddenly dissolve the entire universe (appears) in the Self and (dissolves in it).
23. This fascinating world rises like a wave in the ambrosial ocean of conscio usness and dissolves in it. How then can it be different from it (i.e. consciousness) in the middle (i.e. when it appears) ?
25. Just as a tree consisting of fruits, leaves, creepers, flowers, branches, twigs and roots, exists in the seed of the tree, even so this manifest world exists in Brahman.
29. Just as the dream becomes unreal in the waking state and the waking state in the dream, so also death becomes unreal in birth and birth in death.
THE MARKS OF A LIBERATED PERSON (JIVAN MUKTA)
1. The knowledge of the Self is the fire that burns up the dry grass of desire. This indeed is what is called samadhi, not mere abstention from speech.
6. Wise men also, like foolish men, (occasionally) make others angry, (but they do so only) in order to test their ability to control their innate feelings (that is to say to see how far the anger of other persons will affect them).
7. Just as the trembling (of the body) caused by the (imaginary) snake persists (f of some time) even after realizing that there is no snake, so also the effect of delusion persists (for some time) even after getting rid of all delusions.
8. Just as a crystal is not stained by what is reflected in it, so also a knower of truth is not really affected by the result o£ his acts.
9. Even while he is intent on outward actions (the knower of Truth) always remains introverted and extremely calm like one asleep.
10. Firmly convinced of non-duality and enjoying perfect mental peace, yogis go about their work seeing the world as if it were a dream.
12. He may cast off his body at Kashi or in the house of an outcast ( lit. one who cooks dog's flesh). He, the desireless one, is liberated at the very moment he attains knowledge (of Brahman).
14. Like an empty vessel in space (the knower of Truth) is empty both within and without, while at the same time he is full within and without like a vessel immersed in the ocean.
17. He who has easily (lit. as if in sport) cast off all his egoistic tendencies and has abandoned even the object of meditation, is said to-be liberated even when he is in the body.
19. He who casts away from his mind all objects of perception and, attaining perfect quiescence, remains still as space, unaffected r sorrow, is a liberated man ; he is the Supreme Lord.
24. Liberation is not on the other side of the sky, nor is it in the nether world, nor on the earth; the extinction of the mind suiting from the eradication of all desires is regarded as liberation.
25. O Rama, there is no intellect, no nescience, no mind and no individual soul (jiva ). They are all imagined in Brahman.
DISSOLUTION OF THE MIND
4. The mind has come into existence through this (imagination) on account of forgetfulness. Like the experience of one's own death in a dream it ceases to exist when scrutinised.
6. ' This is he ', ' I am this ', ' That is mine ', such (ideas) constitute the mind ; it disappears when one ponders over these false ideas.
7. It is the nature of the mind to accept certain things and to reject others ; this is bondage, nothing else.
9. The mind is the cause of (i.e. produces) the objects of perception. The three worlds depend upon it. When it is dissolved the world is also dissolved. It is to be cured (i.e. purified) with effort.
14. The mind is terrible (ghoram) in the waking state, gentle (santam) in the dream state, dull (mudham ) in deep sleep and dead when not in any of these three states.
16. The mind is samsara ; the mind is also said to be bondage ; the body is activated by the mind just as a tree is shaken by the wind.
18. Does not the fool feel ashamed to move about in the world as he pleases and talk about meditation when he is not able to conquer even the mind ?
19. The only god to be conquered is the mind. Its conquest leads to the attainment of everything. Without its conquest all other efforts are fruitless.
21. Association with the wise, abandonment of latent impressions, self-enquiry, control of breathing-these are the means of conquering the mind.
25. There is nothing to equal the supreme joy felt by a person of pure mind who has attained the state of pure consciousness and overcome death.
THE DESTRUCTION OF LATENT IMPRESSIONS
5. To one who is fond of enquiring (constantly),' What is this vast universe ? ' and 'Who am I ? ' this world becomes quite unreal.
7. By the abandonment of latent impressions or by the control of breathing mind ceases to be the mind. Practice whichever you like.
8. O pure soul, cherish the association of sages and the true scriptures ; you will attain the state of Supreme Consciousness not in the course of months but days.
11. When this body is taken to be real it serves the purpose of a body, but when it is seen to be unreal it becomes like space (i.e. unsubstantial).
12. O Rama, while lying on a soft bed you wander about in all directions with a dream body; but now (in this waking state) where is that body ?
15. If one realizes the unity of things everywhere, one always remains tranquil, inwardly cool and pure like space without the sense of ' I '.
16. If inwardly one is cool the whole world will be cool, but if inwardly one is hot (i.e. agitated) the whole world will be a burning mass.
MEDITATION ON THE SELF
4. Inactive am I, desireless, clear as the sky, free from hankering, tranquil, formless, everlasting and unmoving.
6. I am above everything ; I am present everywhere ; I am like space; I am that which (really) exists; I am unable to say anything beyond this.
8. How wonderful that in me, the infinite ocean of Consciousness, waves of jivas (individual souls) rise, sport for a while and disappear according to their nature.
METHOD OF PURIFICATION
1. O Raghava, be outwardly active but inwardly inactive, outwardly a doer but inwardly a nondoer, and thus play your part in the world.
5. You are bound firmly on all sides by the idea,' I am the body'. Cut that bond by the sword of knowledge ' I am consciousness ' and be happy.
7. Remain always as pure Consciousness which is your Constant (i.e. true) nature beyond the states of waking, dream and deep sleep.
11. Sever the mind, which has on account of its cares become red hot, with the mind which is like Iron sharpened by the study of scriptures.
12. O Raghava, what have you to do with this inert and dumb body ? Why do you feel helpless and miserable by joys and sorrows on account of it ?
14. The mere knowledge that this body is like a piece of wood or a clod of earth enables one to realize the Supreme Self.
15. How strange that, while the real Brahman is forgotten by men, the unreal called avidya (nescience) appears very real to them ( lit. struts about before them).
17. When you do your work do it without attachment even as a crystal which reflects the objects before it (but is not affected by them).
18. The conviction that everything is Brahman leads one to Liberation. Therefore reject entirely the idea of duality which is ignorance. Reject it entirely.
WORSHIP OF THE SELF
2. After knowing that by which you know this (world) turn the mind inward and then you will see clearly (i.e. realize) the effulgence of the Self.
3. O Raghava, that by which you recognize sound, taste, form and smell, know that as your Self, the Supreme Brahman, the Lord of lords.
7. 'All that Brahma, Vishnu, Siva, Indra and others always do is done by me, the embodiment of Consciousness' - think in this manner.
8. 'I am the whole universe. I am the undecaying Supreme Self. There is neither past nor future apart from me '-reflect in this manner.
9. 'Everything is the One Brahman, pure Consciousness, the Self of all, indivisible and immutable `-reflect in this manner.
10. 'There is neither I nor any other thing. Only Brahman exists always full of bliss everywhere.'- meditate on this calmly.
EXPOSITION OF THE SELF
2. When the conviction that everything is the space- like (i.e. all pervasive) Consciousness becomes firm the jiva comes to an end like a lamp without oil.
4. Just as a child sees an apparition (created by its own fancy), so also the stupid jiva creates, on account of delusion, this unreal body and sees it (as separate from him).
5. A child superimposes a (real) elephant on a clay elephant and plays with it ; even so, an ignorant man superimposes the body, etc., on the Self and carries on his activities.
10. Just as a single face is reflected as many in a crystal, in water, or in ghee or in .a mirror ; so also the (one) Self is reflected in the (many) intellects (or minds).
12. Just as metal in contact with fire acquires the quality of fire (namely heat), so also the senses, etc. in contact with the Self acquire the quality of the Self.
14. When water and fire come together they acquire the qualities of each other. Even so when the Self and the inert body come together the Self looks like the non-Self and the nom-Self looks like the Self.
19. Just as the sun's reflection in a mirror illumines (other things), so also the reflection of the Self in pure intellects illumines (other things).
24. Pure Consciousness without intellect, the Supreme Self, the illuminator of all, the indivisible, pervading (everything) within and without, is the firm support (of all).
31. There is only consciousness here ; this universe is nothing but consciousness ; you are consciousness ; I am consciousness ; the worlds are consciousness-that is the conclusion.
NIRVANA
1. Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.
7. We meditate on the eternal Self, the light of lights which lies between the two ideas of existence and non-existence.
9. We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen.
10. If one meditates on that state which comes at the end of the waking state and the beginning of sleep he will directly experience undecaying bliss.
15. Brahman and space are alike as to their invisibility, all pervasiveness and indestructibility, but Brahman is also consciousness.
19. One who realises that everything is Brahman truly becomes Brahman ; who would not become immortal if he were to drink nectar ?
24. Know always that the Self is Brahman, one and whole. How can that which is indivisible be divided into ' I am the meditator ' and ' the other is the object of meditation ' ?
25. When one thinks' I am pure consciousness ' it is called meditation and when even the idea of meditation is forgotten it is samadhi.
29. Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.
32. He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit.
35. Just as still water may be said to contain or not contain ripples, so also Brahman may be said to contain or not contain the world. It is neither void nor existence.
http://www.scribd.com/doc/128147192/Yoga-Vasistha-Sara
4. Just as a steady boat, O Rama, is obtained from a boatman, so also the method of crossing the ocean of samsara is learnt by associating with great souls.
5. The great remedy for the longlasting disease of samsara is the enquiry, 'Who am I ?, to whom does this samsara belong ?, ' which entirely cures it.
7. The sages are to be approached even if they do not teach. Even their talks in a light vein contain wisdom.
12. The Lord cannot be seen with the help of the sacred texts or the Garu. The self is seen by the Self alone with the pure intellect.
13. All the arts acquired by men are lost by lack of practice, but this art of wisdom grows steadily once it rises.
16. That perverted man who, even after knowing that worldly objects are deceptive, still thinks of them, is an ass, not a man.
18. Just as we experience the delusion of hundreds of year in a dream lasting an hour, so also we experience the sport of maya in our waking state.
21. On the dissolution of the body the ether (consciousness) limited by the heart (hrdayam ) alone ceases to Exist. People lament needlessly that the Self is extinct.
23. Nothing whatever is born or dies anywhere at any time. It is Brahman alone appearing illusorily in the form of the world.
24. The Self is more extensive than space; it is pure, subtle, undecaying and auspicious. As such how could it be born and how can it die ?
25. All this is the tranquil, One without beginning, middle or end, which cannot be said to be existent or non-existent. Know this and be happy.
REALITY OF THE WORLD
2. Samsara rises when the mind becomes active and ceases when it is still. Still the mind, therefore, by controlling the breath and the latent desires (vasanas).
7. Dear boy, wonderful indeed is this maya which deludes the entire world. It is on account of it that the. Self is not perceived even though it pervades all the limbs of the body.
8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas (fata morgana) or a mirage.
9. That which is not seen, though within us, is called the eternal and indestructible Self.
12. Even though bondage does not really exist, it becomes strong through desire for worldly enjoyments ; when this desire subsides bondage becomes weak.
15. This world, though unreal, appears to exist and is the cause of life- long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.
16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is merely gold.
17. Similarly towns, houses, mountains, serpents, etc. are all in the eyes of the ignorant man, separate objects. From the absolute point of view this objective (world) is the subject (the Self) itself ; it is not separate (from the Self).
19. The bliss of a man of discrimination, who has rejected samsara and discarded all mental concepts, constantly increases.
20. Like clouds which suddenly appear in a clear sky and as suddenly dissolve the entire universe (appears) in the Self and (dissolves in it).
23. This fascinating world rises like a wave in the ambrosial ocean of conscio usness and dissolves in it. How then can it be different from it (i.e. consciousness) in the middle (i.e. when it appears) ?
25. Just as a tree consisting of fruits, leaves, creepers, flowers, branches, twigs and roots, exists in the seed of the tree, even so this manifest world exists in Brahman.
29. Just as the dream becomes unreal in the waking state and the waking state in the dream, so also death becomes unreal in birth and birth in death.
THE MARKS OF A LIBERATED PERSON (JIVAN MUKTA)
1. The knowledge of the Self is the fire that burns up the dry grass of desire. This indeed is what is called samadhi, not mere abstention from speech.
6. Wise men also, like foolish men, (occasionally) make others angry, (but they do so only) in order to test their ability to control their innate feelings (that is to say to see how far the anger of other persons will affect them).
7. Just as the trembling (of the body) caused by the (imaginary) snake persists (f of some time) even after realizing that there is no snake, so also the effect of delusion persists (for some time) even after getting rid of all delusions.
8. Just as a crystal is not stained by what is reflected in it, so also a knower of truth is not really affected by the result o£ his acts.
9. Even while he is intent on outward actions (the knower of Truth) always remains introverted and extremely calm like one asleep.
10. Firmly convinced of non-duality and enjoying perfect mental peace, yogis go about their work seeing the world as if it were a dream.
12. He may cast off his body at Kashi or in the house of an outcast ( lit. one who cooks dog's flesh). He, the desireless one, is liberated at the very moment he attains knowledge (of Brahman).
14. Like an empty vessel in space (the knower of Truth) is empty both within and without, while at the same time he is full within and without like a vessel immersed in the ocean.
17. He who has easily (lit. as if in sport) cast off all his egoistic tendencies and has abandoned even the object of meditation, is said to-be liberated even when he is in the body.
19. He who casts away from his mind all objects of perception and, attaining perfect quiescence, remains still as space, unaffected r sorrow, is a liberated man ; he is the Supreme Lord.
24. Liberation is not on the other side of the sky, nor is it in the nether world, nor on the earth; the extinction of the mind suiting from the eradication of all desires is regarded as liberation.
25. O Rama, there is no intellect, no nescience, no mind and no individual soul (jiva ). They are all imagined in Brahman.
DISSOLUTION OF THE MIND
4. The mind has come into existence through this (imagination) on account of forgetfulness. Like the experience of one's own death in a dream it ceases to exist when scrutinised.
6. ' This is he ', ' I am this ', ' That is mine ', such (ideas) constitute the mind ; it disappears when one ponders over these false ideas.
7. It is the nature of the mind to accept certain things and to reject others ; this is bondage, nothing else.
9. The mind is the cause of (i.e. produces) the objects of perception. The three worlds depend upon it. When it is dissolved the world is also dissolved. It is to be cured (i.e. purified) with effort.
14. The mind is terrible (ghoram) in the waking state, gentle (santam) in the dream state, dull (mudham ) in deep sleep and dead when not in any of these three states.
16. The mind is samsara ; the mind is also said to be bondage ; the body is activated by the mind just as a tree is shaken by the wind.
18. Does not the fool feel ashamed to move about in the world as he pleases and talk about meditation when he is not able to conquer even the mind ?
19. The only god to be conquered is the mind. Its conquest leads to the attainment of everything. Without its conquest all other efforts are fruitless.
21. Association with the wise, abandonment of latent impressions, self-enquiry, control of breathing-these are the means of conquering the mind.
25. There is nothing to equal the supreme joy felt by a person of pure mind who has attained the state of pure consciousness and overcome death.
THE DESTRUCTION OF LATENT IMPRESSIONS
5. To one who is fond of enquiring (constantly),' What is this vast universe ? ' and 'Who am I ? ' this world becomes quite unreal.
7. By the abandonment of latent impressions or by the control of breathing mind ceases to be the mind. Practice whichever you like.
8. O pure soul, cherish the association of sages and the true scriptures ; you will attain the state of Supreme Consciousness not in the course of months but days.
11. When this body is taken to be real it serves the purpose of a body, but when it is seen to be unreal it becomes like space (i.e. unsubstantial).
12. O Rama, while lying on a soft bed you wander about in all directions with a dream body; but now (in this waking state) where is that body ?
15. If one realizes the unity of things everywhere, one always remains tranquil, inwardly cool and pure like space without the sense of ' I '.
16. If inwardly one is cool the whole world will be cool, but if inwardly one is hot (i.e. agitated) the whole world will be a burning mass.
MEDITATION ON THE SELF
4. Inactive am I, desireless, clear as the sky, free from hankering, tranquil, formless, everlasting and unmoving.
6. I am above everything ; I am present everywhere ; I am like space; I am that which (really) exists; I am unable to say anything beyond this.
8. How wonderful that in me, the infinite ocean of Consciousness, waves of jivas (individual souls) rise, sport for a while and disappear according to their nature.
METHOD OF PURIFICATION
1. O Raghava, be outwardly active but inwardly inactive, outwardly a doer but inwardly a nondoer, and thus play your part in the world.
5. You are bound firmly on all sides by the idea,' I am the body'. Cut that bond by the sword of knowledge ' I am consciousness ' and be happy.
7. Remain always as pure Consciousness which is your Constant (i.e. true) nature beyond the states of waking, dream and deep sleep.
11. Sever the mind, which has on account of its cares become red hot, with the mind which is like Iron sharpened by the study of scriptures.
12. O Raghava, what have you to do with this inert and dumb body ? Why do you feel helpless and miserable by joys and sorrows on account of it ?
14. The mere knowledge that this body is like a piece of wood or a clod of earth enables one to realize the Supreme Self.
15. How strange that, while the real Brahman is forgotten by men, the unreal called avidya (nescience) appears very real to them ( lit. struts about before them).
17. When you do your work do it without attachment even as a crystal which reflects the objects before it (but is not affected by them).
18. The conviction that everything is Brahman leads one to Liberation. Therefore reject entirely the idea of duality which is ignorance. Reject it entirely.
WORSHIP OF THE SELF
2. After knowing that by which you know this (world) turn the mind inward and then you will see clearly (i.e. realize) the effulgence of the Self.
3. O Raghava, that by which you recognize sound, taste, form and smell, know that as your Self, the Supreme Brahman, the Lord of lords.
7. 'All that Brahma, Vishnu, Siva, Indra and others always do is done by me, the embodiment of Consciousness' - think in this manner.
8. 'I am the whole universe. I am the undecaying Supreme Self. There is neither past nor future apart from me '-reflect in this manner.
9. 'Everything is the One Brahman, pure Consciousness, the Self of all, indivisible and immutable `-reflect in this manner.
10. 'There is neither I nor any other thing. Only Brahman exists always full of bliss everywhere.'- meditate on this calmly.
EXPOSITION OF THE SELF
2. When the conviction that everything is the space- like (i.e. all pervasive) Consciousness becomes firm the jiva comes to an end like a lamp without oil.
4. Just as a child sees an apparition (created by its own fancy), so also the stupid jiva creates, on account of delusion, this unreal body and sees it (as separate from him).
5. A child superimposes a (real) elephant on a clay elephant and plays with it ; even so, an ignorant man superimposes the body, etc., on the Self and carries on his activities.
10. Just as a single face is reflected as many in a crystal, in water, or in ghee or in .a mirror ; so also the (one) Self is reflected in the (many) intellects (or minds).
12. Just as metal in contact with fire acquires the quality of fire (namely heat), so also the senses, etc. in contact with the Self acquire the quality of the Self.
14. When water and fire come together they acquire the qualities of each other. Even so when the Self and the inert body come together the Self looks like the non-Self and the nom-Self looks like the Self.
19. Just as the sun's reflection in a mirror illumines (other things), so also the reflection of the Self in pure intellects illumines (other things).
24. Pure Consciousness without intellect, the Supreme Self, the illuminator of all, the indivisible, pervading (everything) within and without, is the firm support (of all).
31. There is only consciousness here ; this universe is nothing but consciousness ; you are consciousness ; I am consciousness ; the worlds are consciousness-that is the conclusion.
NIRVANA
1. Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.
7. We meditate on the eternal Self, the light of lights which lies between the two ideas of existence and non-existence.
9. We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen.
10. If one meditates on that state which comes at the end of the waking state and the beginning of sleep he will directly experience undecaying bliss.
15. Brahman and space are alike as to their invisibility, all pervasiveness and indestructibility, but Brahman is also consciousness.
19. One who realises that everything is Brahman truly becomes Brahman ; who would not become immortal if he were to drink nectar ?
24. Know always that the Self is Brahman, one and whole. How can that which is indivisible be divided into ' I am the meditator ' and ' the other is the object of meditation ' ?
25. When one thinks' I am pure consciousness ' it is called meditation and when even the idea of meditation is forgotten it is samadhi.
29. Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.
32. He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit.
35. Just as still water may be said to contain or not contain ripples, so also Brahman may be said to contain or not contain the world. It is neither void nor existence.
-Y.S. Ramanan, President, Board of Trustees, Sri Ramanasramam
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