|Published (Last):||28 December 2018|
|PDF File Size:||16.77 Mb|
|ePub File Size:||14.85 Mb|
|Price:||Free* [*Free Regsitration Required]|
It is in the form of replies given by Vasistha to Sri Rama's queries regarding philosophical problems of life and death, and human suffering, and treats the essentials of Advaita Vedanta. It seems to advocate the dristi- sristi-vada which holds that the world exists only so long as it is perceived: manodrsyam idam sarvam the whole world t f things is the object of the mind. For the first three Prakaranas there is a commentary called Vasistha Candrika by AtmanSuka, and for the last three Prakaranas, Mummidi Devaraya wrote the Samsaratarani commentary both published with the text, Nirnayasagar Press, Bombay, I It is a free translation trying to present the ideas contained in the text in a lucid manner using at times the explanations of the Sanskrit commentaries.
The Adyar Library is again bringing this work into print as there has been a demand for it. Some editorial changes have been made. A biographical sketch of the translator has also been included in this edition. Of course the analysis cannot be an exhaustive one, as it will have then to run through many pages and form a book of its own. There are, as at present known to us, two works by the name of Yoga Vasistha, the larger one going by the name of Brihat Yoga Vasistha and the smaller one, Laghu Yoga Vasistha.
The term Brihat means great, while Laghu signifies small. Vasistha is because of this work emanating from Rishi Vasistha as will be seen later on. Though the book is dubbed with the appellation, Yoga Vasistha, it treats of jnana only though practical Yoga is dealt with in two stories in this work.
Even there it says that the pure Raja- Yoga is meant and not Hatha-Yoga. Rather the word Yoga seems to have been used in the title of this work in its generic sense of including Jnana- Yoga and other Yogas as in the Bhagavad Gita. The commentary of the former has the same number of Granthas as the original whereas that of the latter amounts to 74, Granthas which with its original is a lakh on the whole.
In the abridged text, almost all the words of the bigger one are reproduced verbatim from the bigger one, the work of the author being generally to clip the bigger of its expansive descriptions and so on; so that in the work before us, we have got the quintessence extracted. This work seems to have been undertaken by one Abhinanda, a great pandit of Kashmir.
The authorship or rather writership is attributed to Rishi Valmiki, the author of the Ramayana who is said to have related the whole of Yoga Vasistha to Rishi Bharadwaja as having occurred between Sri Rama and Rishi Vasistha. But of this, later on. The larger work seems to have been partially translated by a gentleman hailing from Bengal.
But this one, though small, it is named, is yet big enough. In the phraseology of this work, it is intended neither for those Ajnanis or the worldly-minded , who welter in the sea of Samsara without being indifferent to the worldly things nor for those higher spiritual personages who have reached a state of adeptship, so as to be above all advice.
Hence it is written in the interests of those who have become indifferent to worldly things and crave for spirituality becoming a potent factor in their daily lives. Fancy a work like The Voice of Silence put into the hands of a worldly person of decidedly materialistic view and he will throw it away in sheer disgust. Similarly will this work appear to a person who has not caught a glimpse even of the higher life and principles. A person of true Vairagya, should he wish to have not only some hints thrown on the nature of cosmos, Manas mind and Universal Spirit from the idealistic standpoint but also some rules of guidance in his daily practical life towards occult knowledge with the proper illustrations will herein find, in my opinion, a mine of knowledge to be guided by and to cogitate upon.
As all know, the Vedas and the Upanishads are so mystic in their nature in many places that their real meaning is not grasped clearly and all persons except true occultists rare to find in this world interpret them in different ways, one holding that the Vedas inculcate nature worship, another putting upon them a diametrically opposed view and so on.
Even in the Ten Upanishads, all the metaphysical leaving aside for the present, as impossible, the occult theories have not been worked out in a systematic manner except in the way of some clues vouchsafed thereupon. Taking the Puranas in their dead letter light, our Pandits generally have found them replete with indecent and absurd stories and thrown them into a corner; and hence the nick name of Puranas has been applied, in ordinary usage amongst us, to anything that is a farrago of fictions and absurdities.
But for the timely resurrection of them by H. Even she has not thrown full light on them, as she probably was not privileged so to do.
As regard, Itihasas, namely, the Mahabharata and the Ramayana, they are considered as so many stories only and as such are much in favour of our orthodox Pandits who do not care to go above worldly things. Vedanta soars high in the region of the Absolute with its theories and words; and our metaphysicians of the old school in India, carrying the notion of the physical world up there, try to solve the problem of the homogeneity or otherwise of the Infinite and are wrangling with one another as our Advaitins, Visishtadvaitins and Dvaitins are doing in their everyday lives, so much so that their arguments end in mental gymnastics only and with nothing practical in their lives.
Here a curious instance occurs to me. One day an Advaita Pandit lectured in a certain place about Brahman being Nirguna or without any attributes , and the only Reality and argued with great vehemence against his adversary.
Next day seeing him, while I was passing by, circumambulate an idol in a temple, I asked him as to whom he was paying respects. Thus are most of our Pandits, theorizing only with nothing practical about them and soaring into the region of the Absolute without a proper knowledge of the basic foundations of Vedanta. But Yoga Vasistha has chalked out for itself a new and distinct path. At first, it enunciates a doctrine in its several bearings and then elucidates it with beautiful stories.
There in it gives also rules of guidance for the conduct of life in the daily world, these also finding their illustrations in the stories given out. As in the Puranas, we have not to rack our brains over with the slight hints thrown therein and to sometimes give up in despair the problems before us. Secondly This book serves as a ladder wherewith to scale from the Seswara Sankhya doctrine of Patanjali as given out in his Yoga-Sutras to the Maya-conception of the Advaita Pantheists and thus renders possible a reconciliation between them both.
Through Sakshatkara Anubhava or direct realization, the Yogi finds he is one with the subject and does not find then the reality of the object. It is this that is illustrated in the story of Suka. Thirdly, some of the theories and facts, occult, metaphysical or otherwise, given out by H. I have got a deep-seated conviction in me which tells me that if Theosophical ideas are ever to gain a firm footing in India, it can only be by showing that it is H.
For this purpose, I think all the authorities, express or implied, which are found in a stray form in the Hindu works, should be ransacked, culled out and given to the world. Now I shall give out some illustrations. They are: I That Para brahman, the Absolute is not the cause of the creation of Brahma or the universe as creation implies some conditioned thought and space and as the Infinite is unconditioned and can therefore have no kind of causal relationship to that which is finite or conditioned, viz.
With the cessation of the one aspect, the other also ceases to exist. This statement is to be found in the story of Prahlada. This fact is exemplified in Sukras story as well as in the story of the I00 Rudras. I0 The emergence of all objects from the moon after a minor deluge.
Vairagya Prakarana Without multiplying more instances of this kind, I shall proceed to the contents of this work. The occasion which called it forth demands that the work was intended for those only who wish to practically travel on the higher path. Most of our readers will have been fully acquainted with the contents of our great Epic poem, the Ramayana. We find therein that Rishi Viswamitra turns upon the stage in the early years of Sri Rama. The Rishi appears before his father, Dasaratha and demands of him his son Rama to war with the Rakshasas interfering with his sacrifice.
On his return, he grows quite disgusted with his material life, spurns his wealth and other regal possessions and grows despondent without performing any of his daily duties. His attendants go and complain to the King his father of the grievous plight of their master. Thereupon the father sends for his son, seats him on his lap and enquires of him his state.
But the son evades the question by simply laughing over the affair and gets away. At this juncture, Muni Viswamitra turns up and the King delighted with the usual arrival of such a distinguished and reverend guest consents to execute any orders of the noble Muni. The Muni demands Rama for his aid at which Dasaratha is panic-struck.
Yet rallying himself, he volunteers his own services in lieu of his eldest and dearly beloved boy begotten through dire Tapas. Immediately the Muni begins to curse Dasaratha for his vacillation in the fulfilment of his promises, when Vasistha interposes and pacifies the sage by making the King fulfil his promise.
At which Vasistha remarks that the Vairagya indifference of the Prince is not akin to that produced by such momentary accidents as the loss of some dearly beloved relative or wealth but is one which is the premonitory symptom of a spiritual development in him after which development all his duties will be regularly per formed by him. On Rama s arrival at the regal assembly, he is asked by one of the Rishis as to the cause of his present sorrow. At which Rama makes a long tirade against wealth, life, Ahankara, Manas mind , desires, body and other material things and at last winds up by saying that he will rather expose himself to the torments of hell-fire than undergo the excruciating mental tortures, consuming him little by little through the abovementioned causes.
This concludes the chapter called Vairagya Prakarana or the section on in difference to worldly things. Passing by the first, namely, Vairagya Prakarana which has appended to it, the story of Suka, the son of the present Vyasa, we have five other Prakaranas, namely, Mumukshu longing after Salvation , Utpatti origin , Stithi preservation , Upasanthi quiescence and Nirvana absorption , the last.
In these five chapters, Vasistha inculcates advice upon Rama, gives him the reason why and how he should work in the world by tracing the origin of the universe and the I in man to which are identical from the idealistic stand point with the Original Cause or the Causeless Cause of all and devising means for their destruction and finally initiates him into the mysteries of Atman.
First comes the story of Suka in the first Prakarana. Suka was not satisfied with all the explanations his father, Vyasa gave of Maya and hence resorted to Janaka for aid who by Aparoksha or direct realisation within himself, showed the end. Of the four fold qualifications necessary to a disciple on the path, vis. For this purpose, Vasistha expatiates in Mumukshu Prakarana upon the preliminary qualifications necessary for the attainment of Moksha or salvation.
Here the author says that the four sentinels posted at the gate of Moksha are Santi quiescence of mind or sweet patience , Vichara the enquiry after Atman , Santosha contentment of mind and Sadhu-Sanga association with the wise and will have to be befriended by one wishing to attain Moksha. Should one of them at least be befriended, he will introduce the aspirant to his companion sentinels. Then the author goes on to explain that Moksha does not mean the physical separation from all worldly affairs but only a state of the mind bereft of all impure Vasanas or clinging towards, but yet working as usual amidst, worldly things.
The difference between Vasanas, pure and impure is well defined in this chapter. For this purpose, he gives out its relationship with the one Reality and the universe. This is precisely the position in which Arjuna was placed when he was instructed by Sri Krishna as in the Bhagavad Gita and when also he was told the relationship existing between the Universal Spirit, the ego and the cosmos; the difference being that the detailed instructions in this work are not given in a veritable battle field but in that of the mind and are illustrated by a series of stories wherein the different stages of the mind are worked out to suit a disciple on the path.
In the technical phraseology of this work, the ideation reflected in the Lila-Sankalpa of Brahman is the origin of the world; its manifestation, the preservation of the world; and its disappearance, the destruction of the world. These are the three aspects that are dilated upon in the second, third and fourth Prakaranas. In other words, the old Hindu philosophers held that the universe is nothing but states or modes of consciousness reflected through the Sankalpa or will of Para Brahman which is said through its Law to evolve the universe out itself for its Lila or sport.
The word Sankalpa is rather a difficult word to translate. Originally it is the Divine Will in manifestation and in man in his present stage becomes the will-thought pertaining to his Antahkarana or the lower mind. It is through the Sankalpa of our Manas that the universe appears to be and it is this Sankalpa that is asked to be given up by one who wishes to soar to the one Reality beyond this universe. Utpatti Prakarana In beginning with Utpatti Prakarana, the author gives out a story to illustrate Para Brahm manifesting itself as Brahma, the creator with the conception of I through its own Sankalpa.
Instead of giving out, as in the Puranas, that the creator, Brahma arose out of the navel of Narayana with four hands, etc. Thereupon Yama is said to have remarked to Kala that the Brahmin was no other than Brahma himself; though performing Karmas, Brahma had nothing clinging to him, as he did not perform them for any selfish purposes of his own. From this, it will be clear that, ere creation began, there was one vast space or Akasa with no activity in it or in the noumenal state of Para Brahm.
When evolution began, three kinds or states of Akasa are said to have evolved, vis. The last is the elemental Akasa compounded of the quintuplicated five elements, Akasa, Vayu, etc. Jnanakasa corresponds to the third body or plane. The first ego of Brahma which is differentiated into many is then, in the story of Lila, traced in its workings in the three Akasa above-mentioned.
The three pairs introduced therein are i Lila and Padma, 2 Arundhati and Vasistha, 3 Viduratha and his spouse. In the story of Karkati we come to the lowest stage, whether of the man or world.
In the Upanishads and other books, the Purusha in this stage is likened to a thread or the tail-end of paddy.
Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Error rating book. Refresh and try again. Open Preview See a Problem?
Laghu Yoga Vasistha- Sanskrit
It is in the form of replies given by Vasistha to Sri Rama's queries regarding philosophical problems of life and death, and human suffering, and treats the essentials of Advaita Vedanta. It seems to advocate the dristi- sristi-vada which holds that the world exists only so long as it is perceived: manodrsyam idam sarvam the whole world t f things is the object of the mind. For the first three Prakaranas there is a commentary called Vasistha Candrika by AtmanSuka, and for the last three Prakaranas, Mummidi Devaraya wrote the Samsaratarani commentary both published with the text, Nirnayasagar Press, Bombay, I It is a free translation trying to present the ideas contained in the text in a lucid manner using at times the explanations of the Sanskrit commentaries. The Adyar Library is again bringing this work into print as there has been a demand for it. Some editorial changes have been made.
The text consists of six books. Yoga Vasistha teachings are structured as stories and fables,  with a philosophical foundation similar to those found in Advaita Vedanta ,  is particularly associated with drsti-srsti subschool of Advaita which holds that the "whole world of things is the object of mind". Yoga Vasistha is famous as one of the historically popular and influential texts of Hinduism. The name Vasistha in the title of the text refers to Rishi Vasistha.