How to Give up Vasanas - the Method

v How  to Give up Vasanas -  the Method(267-276)

v Even after Realisation of Truth, there remains a powerful beginningless deep impression that one is the doer and enjoyer, which is the cause of re-birth. By  living   in  a  subjective  state of steady  identification  with  the  Self, It has to be  consciously  removed.  That  which  annihilation of  vasanas  here  and  now, is  called the  liberation  by  the sages(267) Liberation  means’release  from  the vasanas’ – which  create desires, passions lusts, greeds -  driving the  individual out  of his Rea lNature into the world of objects  seeking   gratifications.

v Realising   your  innermost  Self,  as   the  Witness of the  intellect, and its disturbances and  ever maintaining the   thought, “That  I   am”, shed your identification  with the  not-Self(269)

v Leaving your involvement  with  social formalities, leaving  all ideas of beautifying  the  body, leaving  aside unnecessary   study  of the Sastras ,banish  the  superimposition  which  has  crept upon the  Self(270)

v People cannot attain  Realisation because of their   desire to   run after   the  world, their thirst  for unnecessary  study of the Sastras  and  their  anxiety   to pamper the  body(271)

v The  wise have  spoken  of the three kinds  of vasanas( loka  vasana, dehavasana) and  sastra vasana)  as  iron chains shacking the feet, fo rhim  who wishes    t obe  liberated   from the  prison-  house  of this  world He  who is free from them, attains  liberation(272)

v The fragrance  of the  supreme Self, like  the   fragrance of sandal-wood, is covered by   the dust of unending  vasanas deeply  ingrained in the  mind, and  iis again  clearly perceived when  it  is purified by  a  continuou sscouring  with  Knowledge(274)

v Innumerable desires for things that are the not-Self cloud   the desire for Self-realisation. When  these have been  destroyed by  being constantly  established in  the  Self, the Atman  manifests  all by  Itself(275)

v To  the  extent the mind is  becomes  steadily  established in the  subjective  Self, to that  extent  it leaves  its desires for the  objects of the  world. When  all such  desires completely end,  hen  there  is the clear, unimpeached   realisation  of the Self(276)

Vedprakash