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...
Argument:—Manu's Exposition of the Inquiries what am I &c. to Ikshaku.
Know Rama, that the renowned king Ikshaku was the first founder of your race; and learn O thou progeny of that monarch, the manner in which he obtained his liberation.
2. Once on a time when this monarch was reigning over his kingdom, he came to think upon the state of humanity in one of his solitary hours.
3. He thought in himself as to, what might be the cause of the decay, disease, and death, as also of the sorrow, pleasure and pain, and likewise of the errors to which all living beings are subject in this mortal world.
4. He pondered long upon these thoughts, but was unable to find out the cause he so earnestly sought, and happening to meet the sage Manu one day, coming to him from Brahma-loka or the seat of Brahmans, he proposed the same queries to him.
5. Having honoured the lord of creatures, as he took his seat in his court; he said to him to be excused for asking him some questions to which he was impelled by his impatience.
6. It is by thy favour sir, that I take the liberty of asking thee the question, regarding the origin of this creation, and the original state in which it was made.
7. Tell me, what is the number of these worlds, and who is the master and owner thereof; and when and by whom is it said to be created in the vedas.
8. Tell me, how I may be extricated from my doubts and erroneous opinions regarding this creation, and how I may be released from them like a bird from its net.
9. I see O king, that you have after a long time come to exercise of your reasoning, as it is shown by your proposing to me so important a question as this.
10. All this that you see nothing real (they are merely phenomenal and unsubstantial); they resemble the fairy castles in the air, and the water in the mirage of sandy deserts. So also anything which is not seen in reality, is accounted nothing in existence.
11. The mind also which lies beyond the six senses, is reckoned as nothing in reality; but that which is indestructible, is the only thing that is said to exist, and is called the Tatsat the only being in reality.
12. All these visible worlds and successive creations, are but unsubstantial appearances in the mirror of that real substance.
13. The inherent powers of Brahma, evolve themselves as shining sparks of fire; and some of these assume the forms of the luminous worlds;while others appear in the shapes of living souls.
14. Others again take many other forms, which compose this universe; and there is nothing as bondage or liberation here, except that the undecaying Brahma is all in all;nor is there any unity or duality in nature, except the diversity displayed by the Divine Mind, from the essence of his own consciousness (samvid).
15. As it is the same water of the sea, which itself is in the various forms of its waves; so doth the Divine Intellect display itself in every thing, and there is nothing else beside this. Therefore leave aside your thoughts of bondage and liberation and rest, secure in this belief from the fears of the world. (This is pantheistic belief of one God in all).