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Raja+Yogi : How to remain stable and strong and be a yogi?


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Raja+Yogi : How to remain stable and strong based on the foundation of experience – in the words of great yogis like Adi Sankaracharya?

Ashtavakra Gita:

1. My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything.

2. You may, as a learned man, indulge in wealth, activity, and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals.

3. Everyone is in pain because of their striving to achieve something, but noone realises it. By no more than this instruction, the fortunate one attains tranquillity.

4. Happiness belongs to noone but that supremely lazy man for whom even opening and closing his eyes is a bother.

5. When the mind is freed from such pairs of opposites as, "I have done this," and "I have not done that," it becomes indifferent to merit, wealth, sensuality and liberation.

6. One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy.

7. So long as desire, the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara.

8. Desire springs from usage, and aversion from abstension, but the wise man is free from the pairs of opposites like a child, and becomes established.

9. The passionate man wants to eliminate samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in it.

10. He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer.

11. If even Shiva, Vishnu, or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within.
14. When a great-souled one is unperturbed in mind, and equally self-possessed at either the sight of a woman inflamed with desire or at approaching death, he is truly liberated.

15. There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal.

16. There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days of samsara are over.

17. The liberated man is not averse to the senses nor is he attached to them. He enjoys hinself continually with an unattached mind in both success and failure.

49. The upright person does whatever presents itself to be done, good or bad, for his actions are like those of a child.

50. By inner freedom one attains happiness, by inner freedom one reaches the Supreme, by inner freedom one comes to absence of thought, by inner freedom to the Ultimate State.

59. Happy he stands, happy he sits, happy sleeps, and happy he comes and goes. Happy he speaks and happy he eats. This is the life of a man at peace.

64. For the seer who behaves like a child, without desire in all actions, there is no attachment for such a pure one even in the work he does.
attachment.

84. The wise man excels by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses,and not even concerned about his own body.

Avadhuta Gita:

9. The mind is as space, embracing all. I am beyond mind. In Reality the mind has no independent existence.
18. Oh my mind, why dost thou range in delusion like a ghost? Know Atman to be above duality and be happy.

2. When my mind began to meditate on Thee, it lost all interest in objects. When my tongue began to praise Thee it lost the power of praising others. I forgot my three great sins.

3. He whose buddhi is no longer attracted towards desires and pleasures, whose nature has become joyful and compassionate, he who, even in his heart, has no idea of possessions, who is ever peaceful and most temperate in all things and is not moved by any happenings and events - that Muni {sage] takes refuge in Atman. Ever watchful, solemn as the ocean and full of patience.

11. T is the unceasing contemplation of the eternal Truth, and indifference to the activities of the mind and senses. It also bespeaks freedom from egoism and pride.

13. Those who are desirous of acquiring this eternal bliss and of communicating it to others through their teaching, must give up all sensuous pleasures, more especially those which arise from sex union.

14. The body is made up of impure elements, of blood, flesh, bones and the like. Woe to those who are attached to it, and indifferent to the ever blissful Atman.

15. There are three kinds of wine, produced from syrup, grain and honey. But there is a fourth, the darkest of all, the wine of sex, which has intoxicated the whole world.

Aparokshanubhuti

56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.

58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.

90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.

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