All comments
enclosed in boxes like this are the observations of the compiler
of this Index.
|
ABANDON
To
surrender ~ Webster’s
The
mind abandons everything when the vision of the supreme is gained. Hence,
one should resolutely renounce everything till the supreme vision is
gained. Not till one renounces everything is self-knowledge gained: when
all points of view are abandoned, what remains is the self. Page 282
It
is the cessation of the awareness of action and of experience, the giving
up of conditioning and thus the attainment of peace and the state of
equilibrium that is known by the expression ‘abandonment of action’.
Page 489
ACTION
‘Action’
is the result of a volitional agenda . . . with some result
intended. That which is done spontaneously and appropriately is
not action as defined in the teachings of Vasistha.
|
What
is done by the mind is action; what is done by the body is not action.
Page 110
.
. . all actions are based on consciousness which objectifies itself and
thus generates actions. If this does not happen that itself is the supreme
state. Page 488
AHAMKARA
The
ego-principle. Page 189
ANXIETY (worry)
Remain
well established in peace and tranquility, free from mental conditioning .
. . when the reality of Brahman is realized, there is no room for worry
and anxiety. Page 454
APPEARANCE
L.
apparere ~ to show oneself
The
infinite consciousness which alone appears as all this is undying,
unchanging and eternal. The unmoving consciousness remains, appearing to
be whatever notion arises in it here and there. What is truth and what is
false? So let one experience bodies, actions, sorrow or pleasure as and
when they arise ~ or let them all go. There is no meaning in all this. Let
it be ‘this’ way or ‘that’ way, let it be or not be ~ give up this
delusion and remain enlightened. Page 637
An actor dons
a costume and plays a role but he remains himself. This is an
appearance.
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All
this is the power of the omnipotent and the appearance is just the
appearance. Page 222
O
Rama, you have reached that state of satva and your mind has been burnt in
the fire of wisdom. What is that wisdom? It is that the infinite Brahman
is indeed the infinite Brahman; the world-appearance is but an appearance
whose reality is Brahman. Page 328
APPROPRIATE
Ap
à
ad L. ad = near
Proper
L. proprius = one’s self
One
can glean from the Yoga Vasistha that appropriate behavior is
based not on any authority but rather on one’s own insight.
However one must be sensitive to the customs and climate of
one’s community. One’s behavior should be spontaneous,
non-volitional, and non-reactive. Some guidance may be found on
Page 511 and Page 669.
|
. .
. when one inquires into it, the egosense ceases and there is pure,
infinite consciousness. The mind is freed from objectification. Daily life
is transmuted into divine life. Whatever you do, whatever you enjoy ~ all
that becomes divine. Desireless and free from delusion, remain established
in self-knowledge. Since there are no other motivations, let the
scriptures guide your conduct. Page 524
One
should work in this world as much as is needed to earn an honest living.
One should live (eat) in order to sustain the life-force. One should
sustain one’s life-force only for the sake of acquiring knowledge. One
should inquire into and know that which frees him from sorrow. Page 504
(Engage)
in the simple acts of eating and dressing and in such spontaneous and
appropriate actions which are free from desire and mental activity. Page
504
ATIVAHIKA
(Puryastaka)
At
the end of the period following the cosmic dissolution the supreme being
thinks of the subtle (ativahika) body which arises in the infinite
consciousness. This subtle body thinks of itself as Brahma, Virat, Visnu,
etc. Whatever the subtle body identifies itself with, that it appears to
be. Though all these diverse entities seem to have been created, it is
only an optical illusion. For nothing is ever created. Everything is but
the pure void which pervades all. The beginningless Brahman alone exists.
However, on account of the fact that this cosmic subtle body entertains
the notion that it experiences this diversity, such diversity seems to be
uncontradicted truth. Page 695
ATTACHMENT
Oe
Staca -- stake
Attachment
is that, O Rama, which makes the conditioning of the mind more and more
dense, by repeatedly causing the experiences of pleasure and pain in
relation to the existence and non-existence of the objects of pleasure,
thus confirming such association as inevitable and thus bringing about an
intense attachment to the objects of pleasure. Page 321
Even
while carrying on your activities here, if you do not abandon your
awareness of the homogeneity of the truth, you are unattached. Page 322
The
image of yourself which you seek to project to the people around
you may well be your most profound attachment.
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AVIDYA
(see Ignorance)
AWARENESS
-- See Consciousness
The
awareness of the infinite consciousness of
itself is the mind. This itself is samsara and bondage which lead
to psychic distress. When the infinite consciousness remains itself as if
unaware of itself, that is moksa or liberation. Page 513
BIRTH/DEATH
To
one whose body is of pure consciousness there is neither birth nor death.
Page 697
O
Rama, you are not born when the body is born, nor do you die when it dies.
To think that the space within the jar came into being when it was made
and the space perishes with the jar is sheer foolishness. Page 294
BODY
When
the ethereal nature becomes awakened, and when in its consciousness the
ego-sense manifests itself, it gives rise to the five elements (earth,
water, fire, air and ether), space-time continuum and all the rest of the
material needed for physical birth and existence.
Page 69
When
the idea ‘I am the body’ becomes deeply ingrained, this same ethereal
body develops the physical characteristics of a body. . .though all this
happens only like vibrations or movements in air. Page
69
The
underlying reality of all matter is vibratory – the energy of
the infinite self – the ‘strings’.
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He
sees the truth who is not deluded into thinking that he is the body which
is subject to illness, fear, agitation, old age and death. Page 163
The
physical body is only physical matter; yet the mind deems it as its own.
Yet, if the mind turns towards the truth, it abandons its identification
with the body and attains the supreme. Page 150
(The
Sage) views the body as a spectator looks at a distant crowd . . . Even as
a piece of wood and the water in which it is reflected have no real
relationship, the body and the Self have no real relationship . . . The
Self is ever untouched by pain and pleasure, but thinking itself to be the
body, it undergoes the experiences of the body. The abandonment of this
ignorant belief is liberation. Page 288
Think
about a baby who ‘discovers’ its body parts and thinks –
“Hey, this is me!” – the mind links with the senses.
Individuality arises as a concept.
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BOONS AND CURSES
Boons
and curses are notions in consciousness, but they are non-different from
it. Page 691
‘Just
as you have made me think by your boon, so I am.’ Page 77
BONDAGE/LIBERATION
The
‘teacher’ and the ‘student’ are all Brahman existing in Brahman.
To the enlightened there is neither bondage nor liberation. Page 699
BRAHMA
(See Creator)
BRAHMAN
(See Infinite Consciousness)
BUDDHI
The
discriminating faculty. Page 293
CAUSATION
In
the beginning, creation had no cause whatsoever. Page 639
However,
from there on, effects do not arise without a cause. Page 639
Creation
takes place as a coincidence. Then niyati determines ‘this is this’
and ‘that is that’. Page 639
CONDITIONING (Vasana, also see Freedom)
Conditioning
is sorrow. But conditioning is based on thoughts and notions (or sensual
and psychological experiences). However, the truth is beyond such
experience and the world is an appearance like a mirage! In that case,
what is psychological conditioning, who conditions what and who is
conditioned by such conditioning? Who drinks the water of the mirage?
Thus, when all these are rejected, the reality alone remains in which
there is no conditioning. Page 385-386
When
the conditioning of consciousness drops away there is no sorrow, even as
in sleep there is no sorrow. Page 516
Vasana
(memory, subtle impressions of the past, conditioning) is the nature of
this . . . mind. Page 448
If
you remain unattached to them, unconcerned about them and without
identifying yourself with them, through the strength of your intelligence
(consciousness), these vasanas are greatly weakened. Page 449
CONSCIOUSNESS
– Its evolution and dissolution
Infinite
Consciousness
(See Infinite Consciousness)
The
sole reality is the infinite consciousness which is omnipresent, pure,
tranquil, omnipotent, and whose very body and being is absolutely
consciousness (therefore not an object, not knowable): wherever this
consciousness manifests in whatever manner, it is that.
Page 71
The
infinite consciousness becomes aware of a part of its own being and thus
awareness arises in it. This is followed by the notion of relationship,
the word and its corresponding object. Since this awareness is endowed
with the faculty to observe and examine what it observes, it is recognized
as consciousness. Page 693
Consciousness
free from the limitations of the mind is known as inner intelligence:
it is the essential nature of no-mind and therefore it is not
tainted by the impurities of concepts and percepts. That is the reality,
that is supreme auspiciousness, that is the state known as the supreme
self, that is omniscience ~and that vision is not had when the wicked mind
functions. Page 265
Then.
. .Mind
(See
Mind, also called Brahma, cosmic person)
The
individual is nothing more than the personalized mind. Page 338
The
mind alone is all this: man, god, demon, trees and mountains, goblins,
birds and worms. It alone becomes the infinite diversity that is seen here
~ from Brahma the creator to the pillar. Page 690-691
The
infinite self cannot possibly be squeezed into the mind, any more than an
elephant can be squeezed into a wood-apple fruit. The consciousness that,
through the process of self-limitation, is confined to finitude (and
therefore to concepts and percepts) is known as the mind . . . Page
270-271
Then.
. .Turiya
It
is when the mind becomes absolutely pure that it becomes pure
consciousness, and therefore one with the infinite consciousness. Page 159
Evolution
or involution has the one infinite consciousness as its source and its
goal. Page 157
COSMIC
Greek
– Kosmikos = universe
COSMIC FORM
(Virat, cosmic being)
Brahman
alone is the cosmic being (Virat). Page 53
The
cosmic form (Virat) is of the nature of pure consciousness. Page 53
COSMIC PERSON
The
infinite consciousness which is devoid of time, space and causation
playfully assumes these. Thus the cosmic person comes into being; this
cosmic person is also the cosmic mind and cosmic life. Page 183
This
cosmic person is the Brahma (mind). Page 183
The
movement of energy that occurs in the infinite consciousness is known as
the cosmic person who is endowed with a magnetic field and gravitational
force. This creation arises in him like a dream. Creation is a dream. The
waking state is a dream. Even though this creation or world-appearance is
apparently seen and experienced, it is in reality the realization of the
notions that arise in us, and they alone exist as the cosmic personality.
Page 673
CREATOR (Brahma)
The
experience that arises in consciousness, as in a dream, is known as mind,
Brahma the creator, the grandfather of all creation. This being is
nameless, formless and immutable. In that, the notions of ‘I’ and
‘you’, etc. arise. Even they are non-different from the Creator. The
pure consciousness in which all these notions arise is the
great-grandfather of all creatures. Page 673
The
creator Brahma is but an idea or notion. Page 455
CREATION
First:
A state of perfect equilibrium. Page 45
Then:
When the
infinite vibrates, the worlds appear to emerge. Page 48
Then:
This
universe is in fact the eternal effulgent infinite consciousness which
generates within itself the knowable (which would be known as that which
is to be) with an idea concerning its form (which is space), and with an
enquiry concerning itself. Thus space is brought into being. When, after a
considerable time the consciousness of creation becomes strong in the
infinite being, the future jiva. . .arises within it: and the infinite
abandons, as it were, its supreme state, to limit itself as the jiva.
However, even then the Brahman remains the infinite and there is no real
transformation into any of these. Page 50
Jiva and the
mind, etc. are all vibrations in consciousness. Page 54
Just as both
sleep and dream are aspects of one sleep, even so this creation and
dissolution of the universe are two aspects of the one indivisible,
infinite consciousness. Page 679
DEATH
(See Birth/Death)
The
living being conjures up this world in his heart and while he is alive he
strengthens this illusion; when he passes away he conjures up the world
beyond and experiences it thus there arise worlds within worlds . . . Page
24
When
the notion of reality is transferred from one substance to another that is
known as death. Page 500
Even
as when a statue is broken, no life is lost, when the body born of
thoughts and notions is dead, nothing is lost. It is like the loss of the
second moon when one is cured of (double vision). The self which is
infinite consciousness does not die nor does it undergo any change
whatsoever. Page 363
DEEP SLEEP
(stage of consciousness)
In
the fifth state (of yoga), only the ‘undivided’ reality remains. Hence
it is likened to deep sleep. He who has reached this state, though he is
engaged in diverse external activities, rests in himself. Page 480
DEPENDENCE
Dependence
alone is bondage; non-dependence is freedom or emancipation. He who rests
in what is indicated by the ‘All’, ‘Infinite’ or ‘Fullness’
does not desire anything. When the physical body is as unreal as the body
seen in a dream, what will the wise man desire for its sake? Page 509-510
DESIRE
It
is only by understanding the essencelessness of the objects of experience
that one becomes free from the disease of desire. The arising of desire is
sorrow and the cessation of desire is supreme joy; there is no sorrow and
no joy comparable to them even in hell and in heaven. The mind is desire
and the cessation of desire is moksa (liberation); this is the essence of
all scriptures. Page 520
If
you cannot overcome desire completely, then deal with it step by step. The
wayfarer does not despair at the sight of the long road ahead but takes
one step at a time. Page 520
DISPASSION
L.
dis – not
Passio
– acted upon
By
resorting to dispassion (the unconditioned mind) and a clear understanding
of the truth, this ocean of samsara (bondage to life and death) can be
crossed: hence engage yourself in such endeavor. Page 326
DIVERSITY
(See Dualism)
Diversity
has no real existence except in one’s own imagination. ‘All this is
indeed the absolute Brahman’ ~ remain established in this truth. Give up
all other notions. Even as the waves, etc. are non-different from the
ocean, all these things are non-different from Brahman. Even as in the
seed is hidden the entire tree in potential, in Brahman there exists the
entire universe for ever. Even as the multicolored rainbow is produced by
sunlight, all this diversity is seen in the one. Page 152
DOERSHIP
You
are not the doer of any action here, O Rama; so, why do you assume
doership? When one alone exists, who does what and how? Do not become
inactive, either; for what is gained by doing nothing? What has to be done
has to be done. Therefore, rest in the self. Even while doing all the
actions nature to you, if you are unattached to those actions, you are
truly the non-doer; if you are doing nothing and are attached to that non-doership
(then you are doing
nothing) you become the doer! Page
131
It
is only the egotistic and ignorant person who thinks “I do this”,
whereas all this is done by the different aspects of the one self or
infinite consciousness. Page 398
For,
it is the will to do or not to do that binds, and its absence is
liberation. Page 487
DREAM ANALOGY
The
state which endures is known as the waking state; and that which is
transient is the dream state. During the period of even the dream, it
takes on the characteristic of the waking state; and when the waking state
is realized to be of a fleeting nature, it gets the characteristic of
dream. Page 161
.
. . the word ‘dream’ (is) used to illustrate the truth of the
illusoriness of the world-appearance: there is no ‘dream’ in the
infinite consciousness. There is neither a body nor a dream in it. There
is neither a waking state, nor dream nor sleep. Whatever it is ~ it is
void, it is OM. Enough of even such descriptions. Page 719
DUALISM
(diversity, the split)
Only
for the sake of instruction is dualism provisionally accepted; otherwise
instruction is impossible. Page 116
As
long as the egosense lasts, the same Brahman or the infinite consciousness
shines as the diverse objects with different names. When the egosense is
quieted, then Brahman shines as the pure infinite consciousness. The
egosense is the seed for this universe. When that is fried, there is no
sense in words like ‘world’, ‘bondage’ or ‘egosense’. When the
pot is broken only the clay remains: when the egosense goes, diversity is
dissolved. Page 491
EGO-SENSE
It
is the seed of duality.
I .
. . . . . . . . . . . . . .am
I,
the experiencer. .. . .experience
I,
the knower. . . . . .
.knowledge
I,
the craver. . . .
.object of desire
I, the relator. . . . . . . .the relative
|
The
mind and the ego-sense are not in fact two but one and the same: the
distinction is verbal. The mind is the ego-sense and the ego-sense is the
mind. Only ignorant people think that one is born of the other, even as
ignorant people might say that whiteness is born of snow.
Thus of the mind and ego-sense~ if one ceases the other ceases to
be. Page 296
Even
as a mirror reflects an object held close to it, one’s behavior reflects
as the ego-sense in one’s consciousness. However, if this behavior is
‘held at a distance’ from consciousness and there is no identification
with such behavior, the ego-sense does not arise. Page 167
EVOLUTION
L.
evolvere ~ to unroll
The presence
of yesterday, today, and tomorrow in the infinite.
|
EXIST
L.
e ~ away
Stare
~ to stand
Water
in a mirage does not come into being and go out of existence; even so this
world does not come out of the absolute nor does it go anywhere.
The creation of the world has no cause, and therefore it has had no
beginning. It does not exist even now. . . Page
49
If
you concede that the world has not been created out of Brahman but assert
that it is an appearance based on the reality of Brahman, then indeed it
does not exist and Brahman alone exists. Page 49
EXPERIENCE
In
a dream-like reality, the only touchstone is ‘experience’; whatever is
experienced is experienced as real. What exists here is in accordance with
the image that arises in the infinite consciousness. Page 718-719
Where
the consciousness-particles shine, space manifests there; when this
happens there is time; and the way in which it happens becomes action;
whatever is experienced as existing becomes matter; the experiencer
becomes the subject; the experiencing or the seeing of this matter is the
sight; and that which is responsible for this seeing or experiencing
becomes the object. Page 561
In
the heart of infinite consciousness everything exists and one experiences
what one sees in it. Page 411
As when
a flashlight is moved around in a dark room sequentially revealing
object (event) after object (event), we experience. The objects
are all there, but they are only experienced when they are ‘in
view’ ~ unless memory supplies continuum. |
Experiencing
is non-different from consciousness, the ego-sense is non-different from
experiencing, the jiva is non-different from ego-sense and the mind is
non-different from the jiva (non-different or inseparable) . . . All this
(the world-appearance) is naught else but the self-experiencing of the
infinite. Page 328-9
FREEDOM
(liberation, moksa, kaivalya)
Total
freedom is the attainment of pure being after all mental conditioning is
transcended consciously and after a thorough investigation. Page 338
GOAL
When
the mind is purified of its past by the arising of wisdom, it abandons its
previous tendencies. The mind seeks the self only in order to dissolve
itself in the self. This indeed is in the very nature of the mind. This is
the supreme goal, Rama, strive for this. Page 124
GURU
Surely,
direct inquiry into the movements of thought in one’s own consciousness
is the supreme guru or preceptor, O Rama, and no one else. Page 98
HOLOGRAM
The
entire universe exists in an atom of the infinite consciousness; hence an
atom itself is the universe. Page 690
.
. . all notions appear in every atom of existence and these atoms exists
independent of one another. The totality is known as the Absolute Brahman.
Page 158
HOMOGENEITY
Infinite
consciousness simultaneously pervades the three periods of time and
experiences the infinite worlds. It envelops all, it sees all, and because
it is undisturbed and unmodified, it alone remains at all times. This
consciousness experiences simultaneously what is sweet and what is bitter;
it is tranquil and at peace. Because this consciousness is in itself free
from all modifications (concepts and percepts) and because it is subtle
and experiences all things at the same time, it is ever at peace and
homogeneous, even while apparently experiencing the diversity of diverse
phenomena. Page 242-243
IGNORANCE (Avidya)
In
short, avidya is the belief that ‘There exists a reality which is not
Brahman or cosmic consciousness’; when there is the certain knowledge
that ‘This is indeed Brahman’, avidya ceases. Page 339
All
prosperity and all adversity, childhood, youth, old age and death, as also
suffering, what is known as being immersed in happiness and unhappiness
and all the rest of it: all these are the extension of the dense darkness
of ignorance. Page 335
Know
that all that you experience in the name of mind, egosense, intellect,
etc. is nothing but ignorance. Page 496
IMAGINATION
All
. . . takes place in the light of consciousness. In this there are gods
who are created within the twinkling of an eye by the creator Brahma; and
there are beings who are destroyed by the very act of Brahma closing his
eyes . . . However, all these are but imagination which is a manifestation
of ignorance. Page 335
INFINITE CONSCIOUSNESS (Brahman)
Whatever
there is and whatever appears to be the world-jugglery, is but the pure
Brahman or the absolute consciousness and naught else. Consciousness is
Brahman, the world is Brahman, all the elements are Brahman, I am Brahman,
my energy is Brahman, my friends and relatives are Brahman, Brahman is the
three periods of time, for all these are rooted in Brahman.
Page 340
Brahman
is an indescribable mass of cosmic consciousness. Page 547
INQUIRY (Vicara)
What
is inquiry? To enquire thus: “Who am I? How has this evil of samsara
(repetitive history) come into being?” is true inquiry. Knowledge of
truth arises in oneself; and from such knowledge there follows tranquility
in oneself; and then there arises the supreme peace that passeth
understanding and the ending of all sorrow. Inquiry is not reasoning or
analysis; it is directly looking into oneself. Page 33
Who am
I? I am not, nor is there another ~ nor is there anything which is
non-self. (a mantra)
|
JIVA (See
Mind)
JNANA
(Self-Knowledge, Wisdom)
Jnana
or wisdom is self-knowledge; other forms of knowledge are but its pale
reflections. Page 504
Self-knowledge
. . . is the realization of the unreality of the ego-sense. Page 491
KARMA
When
(the) diverse jivas arise in the infinite space of consciousness,
seemingly composed of the elements, into each of the bodies consciousness
enters through the aperture of life-force, and thence forms the seed of
all bodies, both moving and unmoving. Thence, birth as individuals takes
place, each individual being accidentally brought into contact with
different potentialities whose expression gives rise to the law of cause
and effect, etc. and thence to rise and fall in evolution. Desire alone is
thereafter the cause of all this. Page
115
Whereas
pure movement in consciousness is action without an independent doer, when
it pursues the fruition of such action, it is known as karma (action).
Page 118
KRIYA
I
once asked my grandfather, “Which is superior, kriya (action, the
practice of a technique) or jnana (self-knowledge)?” And, he said to me:
“Indeed, jnana is supreme for through jnana one realizes the one which
alone is. On the other hand, kriya has been described in colorful terms,
as a pastime. If one does not have jnana then one clings to kriya: if one
does not have good clothes to wear, he clings to the sack. Page 440
KRTANTA
Yet
again there is another aspect of the Time, known as krtanta ~ the end of
action, its inevitable result or fruition.
Page 16
LIBERATION (See
freedom)
LIGHT
(Physical)
Light
is experienced only in relation to another. Since in the beginning there
was no such division or duality, let this light be experienced within
yourself. Page 702
MATTER
The
natural movement that arises in consciousness is also known as smrti. When
that movement occurs repeatedly it is seen externally as matter. Page 672
The strings
(vibratory fields) are the building blocks of the appearance of
objects.
|
To
the man of self-knowledge what the ignorant man thinks real (time, space,
matter, etc.) are non-existent. Just as in the eyes of a brave man there
is no goblin, in the eyes of the wise man there is no world.
Page 529
Matter
and mind are identical; and both are false. Page 529
MEDITATION
Not the
forcible restraint of thought, it is the dissolution of any
duality.
|
The
practice of contemplation in which the mind is restrained from undergoing
any modification is as good as supreme inertia; on the other hand, when
such modifications exist in the mind, it is the seat of diversity or
samsara. By such contemplation a state of equanimity is not attained. If
it is claimed that liberation is attained when the mind is forcibly
restrained from all modifications, then why is it not attained in sleep?
Therefore, only when it is realized that there is no creation at all, does
real self-knowledge arise which leads to liberation. Page 674
The
Lord is not to be worshipped by material substances but by one’s own
consciousness. Not by waving of lamps nor lighting incense, nor by
offering flowers nor even by offering food or sandal-paste. He is attained
without the least effort; he is worshipped by self-realization alone. This
is the supreme meditation, this is the supreme worship: the continuous and
unbroken awareness of the indwelling presence, inner light or
consciousness. Page 379
MEMORY
(Kalpana)
What
is kalpana? It is only the
egosense . . . Memory is
kalpana. Hence the wise say that non-remembering is the best . . . Abandon
‘remembering’ what has been experienced and what has not been
experienced, and remain established in the Self. Page 486-7
Memory
arises only in relation to the objective universe, thus providing the
cause-and-effect sequence. When such an object of perception itself is
non-existent, how and where does memory arise or exist? When the truth is
that all this is indeed Brahman or the infinite consciousness, there is no
room for memory. Page 672
MIND
The
mind itself is Brahma the creator. It is in the very heart of this
creation and it alone does everything and destroys everything. Page 675
The
mind is the dynamic and aggressive form of infinite consciousness. Page
691
When
(the) infinite consciousness considers itself as other than it really is,
that is said to be self-destruction or self-experience. That
self-destruction is the mind. Its very nature is the destruction (veiling)
of self-knowledge. Page 456
It
is the mind alone that perceives all this now, visualizes all this as if
in the future, and remembers all this as if in the past. It is the mind
alone that is experienced as dream, illusion, illness, etc. Page 263
Mind
takes on the form of that which it intensely contemplates. Existence,
non-existence, gaining and renouncing; all these are no more than moods of
the mind. Page 161
The
cessation of all thoughts and notions or mental images and the cessation
of heavy psychological conditioning are the supreme Self ~ Brahman. Page
399
Only
when one severs the very root of the mind with the weapon of
non-conceptualization, can one reach the absolute Brahman which is
omnipotent, supreme peace. Page
130.
MOMENT
Live
in the present, with your consciousness externalized momentarily but
without any effort: when the
mind stops linking itself to the past and to the future, it becomes
no-mind. If from moment to moment your mind dwells on what is and drops it
effortlessly at once, the mind becomes no-mind, full of purity. Page 265
MOVEMENT (See
Vibration)
.
. . in the Self which is infinite consciousness there is no . . . movement
at all. Page 500
It
was the movement of energy in the infinite consciousness that subsequently
created earth and the physical elements, mind and other psychological
categories, which were nothing but notions in consciousness. This movement
of energy is like the inherent motion in air which takes place without
mental activity or intention. Page
675
Movement
belongs to the life-force which is inert: intelligence or the power of
consciousness belongs to the Self which is pure and eternally omnipresent.
It is the mind that fancies a relationship between these two factors: but
such fancy is false and hence all knowledge that arises from this false
relationship is also false. Page
214
Kalaratri
(the divine mother) is to the Lord what movement is to air. Just as in
empty space, air moves as if it has form, she moves in the infinite
consciousness executing the will or the wish of the Lord, as it were.
When there is no such movement of the energy, then the Lord
‘alone’ exists. Page 575
1)
There is
no movement in the infinite
2)
In the
‘brain’ ~ cessation of movement would mean a thought-free
state
3)
In the
physical world ~ if the ‘strings’ ceased to vibrate, there
would be dissolution of matter
Why
‘movement’ does not exist in the infinite: it is like
‘moving water’. In relation to itself it is
not flowing. Take a ride in a hot air balloon ~ you’d
think you’d feel wind, but because you are moving with
the wind, you feel as if becalmed.
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NESCIENCE
~ignorance~
Webster's
NIRVANA
(Emancipation)
He
who . . . sees the universe, without the intervention of the mind and
therefore without the notion of a universe, he alone sees the truth. Such
a vision is known as nirvana. Page 455
Nirvana
or liberation is the non-experience of the ego-sense. Page 527
NIYATI (Nature/Cosmic
Order)
.
. . the world-order (niyati), which includes the fundamental
characteristic of the objects, arises in the infinite consciousness
without any intention or mental activity whatsoever. Page 665
OBJECTS
The
object is externalized mental activity and mental activity is the
impression formed in intelligence by the object. Just as the same water
flows in different streams with different names till it reaches the ocean,
the same consciousness is both the diverse objects and the corresponding
mental action. The object and the mind are thus non-different. Page 529
.
. . one does not experience consciousness in the infinite in the absence
of objectivity. Page 49
All
the objects of consciousness in this world are just an idea; reject the
error of ideation and be free of ideas; and remain rooted in truth, attain
peace. Page 123
.
. . when consciousness is objectified in an effort to experience the
objects of the senses, the self is forgotten, as it were, and there arise
thoughts concerning the creatures of the mind. Page 214
POLEMICS
Greek
~ polemikos ~ warlike, hostile Argumentation, refutation
(Webster's)
They
who are caught in the net of polemics, which are only productive of sorrow
and confusion, forfeit their own highest good. Even in the case of the
path shown by the scriptures, only one’s direct experience leads one
along the safest way to the supreme goal. Page 170
PRANA (life-force)
.
. . by the control of the life-force the mind is also restrained: even as
the shadow ceases when the substance is removed, the mind ceases when the
life-force is restrained. It is because of the movement of the life-force
that one remembers the experiences one had elsewhere; it is known as mind
because it thus experiences movements of life-force. The life-force is
restrained by the following means: by dispassion, by the practice of
pranayama (breath control) or by the practice of inquiry into the cause of
the movement of the life-force, by the ending of sorrow through
intelligent means and by the direct knowledge or experience of the supreme
truth. Page 214
Movement
belongs to the life-force which is inert . . . the power of consciousness
belongs to the Self which is pure and eternally omnipresent. It is the
mind that fancies a relationship between these two factors
~ but such a fancy is false and hence all knowledge that arises
from this false relationship is also false. Page 214
PURYASTAKA
(See Ativahika)
REALITY
Because
the substratum (Infinite Consciousness) is real, all that is based on it
acquires reality, though the reality is of the substratum alone. The
universe and all beings in it are but a long dream. To me you are real,
and to you I am real; even so the others are real to you or to me. And,
this relative reality is like the reality of the dream-objects. Page 71
Whatever
there is here which exists and functions here is real to the self and not
to another who does not perceive it and is unaware of it. Therefore, all
these creations and creatures that exist within the field of the energy of
consciousness are true to the perceiving self and are unreal to the
non-perceiver. All the notions and the dreams that exist in the present,
past or the future are all real, because the self which is the self of all
is real. Page 574
One
can say that this world-appearance is real only so far as it is the
manifestation of consciousness and because of direct experience; and it is
unreal when it is grasped with the mind and the sense-organs. Wind is
perceived as real in its motion, and it appears to be non-existent when
there is no motion: even so this world-appearance can be regarded both as
real and unreal. Page 88
REFLECTION
All
this is the indivisible, illimitable, nameless and formless infinite
consciousness. It is the self-reflection of Brahman which is of infinite
forms that appears to be the universe . . . Page 455
REINCARNATION
Until
we attain self-knowledge, we shall return again to this plain of birth and
death to undergo childhood, youth, manhood, old age and death again and
again, we shall engage ourselves in the same essenseless
actions and
experiences. Page 287
Even
as the Jiva perceives and experiences dreams here, even so it fancies and
experiences, as if real, a previous existence and karma in accordance with
its own mental conditioning. Page 634
RELATIONSHIP
All
beings are your relatives, for in this universe there does not exist
absolute unrelatedness. The wise know that “There is nowhere where I am
not” and “That is not which is not mine” ~ thus they overcome
limitation or conditioning. Page 222
All
relationship is therefore the realization of the already existing unity:
it is regarded as relationship only because of the previously false and
deluded assumption of a division into subject and object. Page 140
SAMADHI
That
is Samadhi (contemplation or meditation) in which one realizes that the
objects of the senses are not-self and thus enjoys inner calmness and
tranquility at all times. Page 278
The
enlightened ones are forever in Samadhi even tho they engage themselves in
the affairs of the world. On the other hand, one whose mind is not at
peace does not enjoy Samadhi by merely sitting in the lotus posture. Page
284-285
SAMSARA
Birth/death
cycle Page 14
“O
sage, your story of Rama shall be the raft with which men will cross the
ocean of samsara (repetitive history). Page 4
The
indwelling consciousness seems to come in contact with (notions of the
desirable and the undesirable in relation to the body, mind and senses)
even as travelers meet in an inn or logs of wood meet and part in a
stream: meeting and parting do not cause happiness or unhappiness to the
indwelling consciousness. Why then do people exult or grieve in these
circumstances? Page 294
SAMSKARA
Mental
impression Page
676
SANYASI
Become
a true sanyasi (renunciate) by firmly abandoning all thoughts and notions
. . . Page 399
Renunciation
is renunciation of hopes and aspirations.
Page 399
SATVA
The
liberated sages live with the help of the mind which is free from
conditioning and which does not cause rebirth. It is not mind at all but
pure light (Satva). Page 458
The
state of mind of the liberated ones who are still living and who see both
the supreme truth and the relative appearance is known as satva
(transparency). Page 327
SELF-AWARENESS
(see Awareness)
SELF-KNOWLEDGE
.
. . the realization of the unreality of the ego-sense. Page 491
SENTIENT/INSENTIENT
There
is no distinction between the sentient and the insentient, between the
inert and the intelligent: there is no difference at all in the essence of
substances, for the infinite consciousness is present everywhere equally.
Page 81
SORROW
The
awareness of 'I' and 'Mine' is the root of sorrow; its cessation is
emancipation. Page 487
Man
foolishly ascribes to the self the sorrow and sufferings that do not touch
it in the least and becomes miserable. Page 287
By
the vision of the Self is sorrow beheaded. Page 299
“O
sorrow, salutations to you; you have spurred me on my quest for
Self-Knowledge . . .” Page 311
THOUGHTS
Notions
and ideas gradually cease to arise and to expand in one who resolutely
refrains from associating words with meanings in his own mind ~ whether
these words are uttered by others or they arise in his own mind. Page 517
Time
as changing seasons is able indirectly to bring about changes in the trees
and plants; even so, the mind makes one thing appear to be another by its
powers of thought and ideation. Therefore, even time and space and all
things are under the control of the mind. Page
124
When
there is movement in the infinite consciousness, the notions of ‘I’
and ‘the world’ arise. These in themselves are harmless if one
realizes that in fact they are non-different from the self or the infinite
consciousness. But, when they are considered real in themselves and the
world is perceived as real then there is great misfortune. Page 516
TRUTH
That
is the only truth, that the self and the self alone is. But, just as the
dream-experiences of two people sleeping side by side are not the same and
one does not know what the other is dreaming about, one’s understanding
and inner experience are personal and unique. Page 518
TURIYA (Witness Consciousness)
However,
that consciousness which is awake even in deep sleep and which is also the
light that shines in waking and dreaming is the transcendental
consciousness, turiya. Page 161
You
(Self) dwell in ‘me’ in a state of equilibrium, as pure witness
consciousness without form and without the divisions of space and time.
Page 248
It
is the state of the liberated sage. It is the unbroken witness
consciousness. Page 477
The
realization . . . that 'It is
Brahman alone that shines as this world' is Turiya. Page 627
VASANAS
(See Conditioning)
VIBRATION
(See also Movement)
A
periodic motion of particles . . . in alternately opposite directions from
the position of equilibrium when that equilibrium has been disturbed.
Webster
Vibration
and consciousness are inseparably one like the whiteness of snow, the oil
in the sesame seed, the fragrance of the flower and the heat of fire. Page
301
VISION
An
experience of the mind and the senses. Page 392
VOLITION (See Doership)
WHY?
In
the absence of a cause for any of this, do not inquire into the cause
(‘why’). Then you will easily rest in the supreme, indescribable
reality. Page 698
WITNESS CONSCIOUSNESS (see Turiya)
WORLD
There
is no world in Brahman but Brahman sees or experiences a world. This
perception is not a fact or reality but just a notion. Page 578
The
transcendental reality is eternal; the world is not unreal (only the
limiting adjunct, the mind, is false). Therefore all this is the
indivisible, illimitable, nameless and formless infinite consciousness. Page
455
The
infinite consciousness plus the appearance is known as the world; the
world minus its form (appearance) is the infinite consciousness
(appearance is illusory and illusion does not exist). Page 599
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