Yoga Vasistha Sara 10.1-4 - Do not accept or reject this entire universe
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दृश्यदर्शनसंबन्धान्न भवेत् परमं सुखम् ।
दृश्यदर्शनसंबन्धान्न भवेत् परमं सुखम् । तदवैकान्तसंचिन्त्या मनोनाशः परं पदम् ॥10.1॥
The happiness that arises, due to the contact of, the sense organs with the sense objects, is not the supreme one. The supreme state is that, in which the mind is annihilated, by uninterrupted and one pointed meditation, on the Self, as "I am Brahman." Panchadasi 11.87 says:
ब्रह्मानन्दो वासना च प्रतिबिम्ब इति त्रयम् । अन्तरेण जगत्यस्मिन्नानन्दो नास्ति कञ्चन ।।
There are three kinds of bliss: 1. Brahmanand, the bliss of Brahman; 2. Vasananand, bliss resulting from, the fulfilment of desires; and 3. Visayanand, bliss arising out of, sense objects.
The restless mind becomes peaceful for a moment, when it receives the desired sense object. In that momentarily peaceful mind, bliss of the self, dawns as visayanand, where-as, there is really no bliss, in sense objects. Vasananand arises, after fulfilment of desires, in the quit and non-vacillating mind, not experiencing any sense objects. Brahmanand, the supreme state, arises in nirvikalpa samadhi, which is of two kinds; Laya-mukta Samadhi and Badha-mukta Samadhi. Laya-mukta Samadhi is, achieved through the practice of Yoga, when the mental modifications stop and the mind attains oneness with Brahman. In the absence of Knowledge, Ignorance and its effects, are not attenuated in the Laya-mukha samādhi. The root-ignorance (mūla-avidyā), still remains there, even after dissolution of mind.
Dissolution of name and forms, through knowledge in the-from-of-conviction, is called Badh-mukta samadhi. As commented by Madhusudan Saraswati on Gita verse 4.27: सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे | आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ||
When the man of knowledge, offers all actions, both in the form of sense organs, including mind, i.e. action, thoughts, dreams, desires etc. and past mental impressions, in the form of knowledge, experiences etc. in the fire of Yoga, in the form of Atma samyama. Atma Samyama means, restraints in the form of, dharana, Dhyana and samprajnata samadhi, on the self. When that matures, then comes Nirodh Samadhi or badh-mukta Samadhi or seed-less, Nirbij Samadhi, in the absence of, re-emergence of beginning-less ignorance.
दृश्यदर्शनसंबन्धे सुखसंविदनुत्तमा । दृश्यसंवलितो बन्धस्तन्मुक्त्या मुक्तिरुच्यते ॥10.2॥
The existing unsurpassed, awareness of bliss, becomes bondage by the association of, sense organs with sense objects. Freed from the bondage of, that relationship, is called liberation.
शुद्धं सदसतोर्मध्ये पदं लब्ध्वाऽवलम्ब्य तत् । सबाह्याभ्यन्तरं विश्वं मा गृहाण विमुञ्च मा ॥10.3॥
After attaining the pure state of the Supreme Self, remain established in It. Do not accept or reject, this entire internal or external universe.
जडाजडदृशोर्मध्ये यत्तत्त्वं पारमार्थिकम् । अनन्ताकाशहृदयं तत् सदाश्रय सर्वदा ॥10.4॥
Always take refuge, in that absolute Truth, which remains between, the knowledge of sentient and insentient objects and pervades every heart, like the widespread infinite space.
The happiness that arises, due to the contact of, the sense organs with the sense objects, is not the supreme one. The supreme state is that, in which the mind is annihilated, by uninterrupted and one pointed meditation, on the Self, as "I am Brahman." Panchadasi 11.87 says:
ब्रह्मानन्दो वासना च प्रतिबिम्ब इति त्रयम् । अन्तरेण जगत्यस्मिन्नानन्दो नास्ति कञ्चन ।।
There are three kinds of bliss: 1. Brahmanand, the bliss of Brahman; 2. Vasananand, bliss resulting from, the fulfilment of desires; and 3. Visayanand, bliss arising out of, sense objects.
The restless mind becomes peaceful for a moment, when it receives the desired sense object. In that momentarily peaceful mind, bliss of the self, dawns as visayanand, where-as, there is really no bliss, in sense objects. Vasananand arises, after fulfilment of desires, in the quit and non-vacillating mind, not experiencing any sense objects. Brahmanand, the supreme state, arises in nirvikalpa samadhi, which is of two kinds; Laya-mukta Samadhi and Badha-mukta Samadhi. Laya-mukta Samadhi is, achieved through the practice of Yoga, when the mental modifications stop and the mind attains oneness with Brahman. In the absence of Knowledge, Ignorance and its effects, are not attenuated in the Laya-mukha samādhi. The root-ignorance (mūla-avidyā), still remains there, even after dissolution of mind.
Dissolution of name and forms, through knowledge in the-from-of-conviction, is called Badh-mukta samadhi. As commented by Madhusudan Saraswati on Gita verse 4.27: सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे | आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ||
When the man of knowledge, offers all actions, both in the form of sense organs, including mind, i.e. action, thoughts, dreams, desires etc. and past mental impressions, in the form of knowledge, experiences etc. in the fire of Yoga, in the form of Atma samyama. Atma Samyama means, restraints in the form of, dharana, Dhyana and samprajnata samadhi, on the self. When that matures, then comes Nirodh Samadhi or badh-mukta Samadhi or seed-less, Nirbij Samadhi, in the absence of, re-emergence of beginning-less ignorance.
दृश्यदर्शनसंबन्धे सुखसंविदनुत्तमा । दृश्यसंवलितो बन्धस्तन्मुक्त्या मुक्तिरुच्यते ॥10.2॥
The existing unsurpassed, awareness of bliss, becomes bondage by the association of, sense organs with sense objects. Freed from the bondage of, that relationship, is called liberation.
शुद्धं सदसतोर्मध्ये पदं लब्ध्वाऽवलम्ब्य तत् । सबाह्याभ्यन्तरं विश्वं मा गृहाण विमुञ्च मा ॥10.3॥
After attaining the pure state of the Supreme Self, remain established in It. Do not accept or reject, this entire internal or external universe.
जडाजडदृशोर्मध्ये यत्तत्त्वं पारमार्थिकम् । अनन्ताकाशहृदयं तत् सदाश्रय सर्वदा ॥10.4॥
Always take refuge, in that absolute Truth, which remains between, the knowledge of sentient and insentient objects and pervades every heart, like the widespread infinite space.
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