by Vihari-Lala Mitra | 1891 | 1,121,132 words | ISBN-10: 8171101519
The English translation of the Yoga-vasistha: a Hindu philosophical and spiritual text written by sage Valmiki from an Advaita-vedanta perspective. The book contains epic narratives similar to puranas and chronologically precedes the Ramayana. The Yoga-vasistha is believed by some Hindus to answer all the questions that arise in the human mind, an...
There lives the mighty king of the Videhas (Tirhutians) Janaka by name, who is blessed with all prosperity and unbounded understanding.
2. He is as the ever fruitful kalpa tree to the host of his suitors, and as the vivifying sun to his lotus-like friends; he is as the genial spring to the florets of his relatives, and as the god Cupid to females.
3. Like the dvija-raja or changeful moon, he gives delight to the dvija—or twice born Brahmans, as that luminary gives the lilies to bloom; and like the luminous sun he destroys the darkness of his gloomy enemies. He is an ocean of the gems of goodness to all, and the support of his realm, like Vishnu the supporter of the world.
4. He chanced on a vernal eve to wander about a forest, abounding in young creepers with bunches of crimson blossoms on them, and resonant with the melody of mellifluous kokilas, warbling in their tuneful choirs.
5. He walked amidst the flowery arbours, resembling the graceful beauties with ornaments upon them, and sported in their bowers as the god Vasava disports in his garden of Nandana. (Eden or Paradise).
6. Leaving his attendants behind him, he stepped to a grove standing on the steppe of a hill, in the midst of that romantic forest, which was redolent with the fragrance of flowers borne all about by the playful winds.
8. I will now recite to you, O lotus-eyed Rama! the songs of the siddhas, residing in the retired solitudes of mountainous regions, and dwelling in the caverns of hills, and which relate principally to their spiritual meditations.
9. The siddhas sang:—We adore that Being which is neither the subjective nor objective (not the viewer nor the view); and which in our beliefs is the positive felicity, that rises in our souls, and has no fluctuation in it.
10. Others chanted:—We adore that Being which is beyond the triple states of the subject, its attribute and its object; (who is neither the sight, seeing and the seer). It is the light of that soul, or spiritual light which exists from before the light of vision, which is derived from the light of the sun. (Sruti: The light of the Spirit shone before the physical lights of the sun, moon, stars, lightning and fire).
11. Others chanted:—We adore that Being, which is in the midst of all what is and what is not (i.e. between existence and non-existence); and that spiritual light, which enlightens all lightsome objects.
12. Some sang:—We adore that real existence which is all, whose are all things, and by whom are all made, from whom have all sprung, for whom they exist, in whom they subsist, unto whom do all return, and into which they are all absorbed.
13. Some caroled:—We adore that Spirit, which begins with the letter a and ends in h with the dot m (i.e. aham or ego);and which we continually inspire and respire in our breathings. (Aham) hansah.
14. Those who forsake the God—Isha, that is situated within the cavity of their hearts (hrid), and resort to others, that are without them, are verily in search of trifles by disregarding the gem kaustabha (philosopher's stone); which is placed in their hands.
15. Others again declared:—It is by forsaking all other desires, that one obtains this object of his wish; and this being had, the poisonous plants of all other desires, are entirely uprooted from the heart.
16. Some of them pronounced saying:—The foolish man who knowing the insipidity of all worldly things, attaches his mind to earthly object, is an ass and no human being.
17. The sensual appetites, which incessantly rise as snakes from the cavities of the body, are to be killed by the cudgel of reason, as Indra broke the hills by his thunderbolts.
18. At last they said:—Let men try to secure the pure happiness of quietism, which serves to give tranquillity to the minds of the righteous. The sober-minded that are situated in their real and natural temperament, have their best repose in the lap of undisturbed and everlasting tranquillity.