The Ashtavakra Gita: Being a Dialogue Between King Janaka and Rishi Ashtavakra on Vendata

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Lala Baijnath (rai bahadur)
Published at the Office of the Vaishya Hitkari, 1907 - English literature - 92 pages
 

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Page 61 - Laser Print natural white, a 60 # book weight acid-free archival paper which meets the requirements of ANSI/NISO Z39.48-1992 (permanence of paper) Preservation photocopying and binding by Acme Bookbinding Charlestown, Massachusetts CD 1995 The borrower must return this item on or before the last date stamped below.
Page 1 - The first is where he sees himself neither as the doer of action nor the enjoyer of the fruit thereof, nor standing in the way of another doing what pleases him. He no longer attaches himself to anything whatever, but knows that God ordains all, and that happiness or misery is not of his doing. Realizing that all activity of the manas (concrete mind) leads to nothing but misery, he lets it have as little work as possible, and prepares himself for fuller renunciation of things of the world. Company...
Page 2 - But even then he incarnates in the family of the good, the wise, and the pious, where the practices of his former life serve to carry him onwards. In these three stages which interlap each other, the world does not quite cease to exist though it loses .the reality it once possessed. Persons who have attained to these three stages, act their part in life but in a spirit of greater tranquility than others.
Page 2 - In the next stage, the stage of complete nonattachmerit (asansakti), the mind becomes entirely detached from the visible like one in deep and .peaceful slumber. It does not function, though it exists in latency. All duality has disappeared, all specific cognition gone, and the sage abides- more completely in the Infinite; His actions now become like those of a child, simple and guileless, and yet he carries on the ordinary functions of life. His thought is however constantly directed towards his...
Page 42 - TIT: f? ftn^cr n ^ u 62. It is the fool who only shows distaste for objects of the world, like house, wife, children, body &c., (Without trying to learn the root of the disease) but for one who has lost all sense of I in the body, where is attachment or non-attachment ? II 63.
Page 5 - Renounce these. Renounce Dharma by suppression of the action of the mind, Adharma by having no vicious thoughts, truth and untruth by knowledge and knowledge by ascertainment of the Supreme.
Page 4 - On entering this stage the sage becomes a videhmukta or free from embodied existence. Like rivers losing their name and form in the wide ocean, the sage, free from both name and form, attains to that which is beyond all, the Supreme, the evereffulgent Purusha, knowing Brahman, he becomes Brahman Itself. This is the goal of the Vedanta, the philosophy of India which has led its wisest and best out of the Sansara. It still exercises, and shall always exercise, a deep influence on the lives and thoughts...
Page 10 - RU 2. My pupil ! affection for objects which are in their nature illusory, arises from ignorance of the Self, just as desire, for a piece of mother of pearl mistaken for silver, arises from ignorance of the mother of pearl. 3. Having known thyself to be that in which this world appears to exist like waves in the ocean, why dost thou run about like one who is helpless ! u | 3 U s 4.

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