Great Throughts Treasury

"The continuous practice of discrimination is the means of attaining liberation."

"The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless."

"The discriminating persons apprehend (by analysis and anticipation) all worldly objects as sorrowful because they cause suffering in consequence, in their afflictive experiences and in their latencies and also because of the contrary nature of the Gunas (which produces changes all the time)."

"The dissociation of Purusa and Prakrti brought about by the dispersion of Avidya is the real remedy and that is the Liberation of the Seer."

"The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization."

"The essence of the object consists in the uniqueness of transformation (of the Gunas)."

"The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization."

"The grief which has not yet come may be avoided."

"The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life."

"The fitness of the mind for concentration."

"The habitual pattern of thought stands in the way of other impressions."

"The impression produced by it (Sabija Samadhi) stands in the way of other impressions."

"The highest knowledge born of the awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends the World Process."

"The identification of pure awareness with the mind and the creations of the mind causes the apprehension of both an objective world and a perceiver of it."

"The fourth Pranayama is that which follows when the spheres of the external and internal have been passed."

"The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God."

"The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions."

"The impressions of works have their roots in afflictions and arise as experience in the present and the future births."

"The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind."

"The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small."

"The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (Sutra) because it is confined to a particular object (or aspect)."

"The lack of awareness of Reality (Avidya), the sense of egoism of `I-am-ness', attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life."

"The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field)."

"The karmas bear fruits of pleasure and pain caused by merit and demerit."

"The knowable is of the nature of illumination, activity and inertia; it consists of the elements and the powers of sensation, action and thought; its objects are emancipation and experience."

"The mastery of one in Union extends from the finest atomic particle to the greatest infinity."

"The mind becomes fit for concentration."

"The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice."

"The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar."

"The mind can enter another's body on relaxation of the cause of bondage and from knowledge of passages."

"The mind colored by the Knower (i.e., the Purusa) and the Known is all-apprehending."

"The mind fixed on those who are free from attachment (acquires steadiness)."

"The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known)."

"The mind taking as an object of concentration those who are freed of compulsion."

"The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short."

"The misery which is not yet come can and is to be avoided."

"The modifications of the mind are always known to its lord on account of the changelessness of the Purusa."

"The object being the same the difference in the two (the object and its cognition) are due to their (of the minds) separate path."

"The mutations of awareness are always known on account of the changelessness of its Lord, the indweller."

"The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific."

"The modifications of the mind are five-fold and are painful or not-painful."

"The one (natural) mind is the director of mover of the many (artificial) minds in their different activities."

"The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties."

"The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths."

"The period between four and six in the morning is called the Brahmamuhurta, the Brahmic time, or divine period, and is a very sacred time to meditate."

"The posture should be steady and comfortable."

"The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the covering of light."

"The process that begins with contemplation culminates in reconciliation. Initially, the contemplator and the contemplative have distinct existence. Through continuous practice, such a state is reached when contemplator and contemplative unify. At this stage, the contemplator is fully engrossed in contemplative. He has no knowledge or feeling of his own existence. This is the stage of reconciliation in which the practitioner attains eternal emancipation."

"The province of Samadhi concerned with subtle objects extends up to the Alinga stage of the Gunas."

"The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah."