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: On the Expansion of Divine Powers, and the Perfection of Human Soul.
1. The Lord with his creative power exerts his active energy, and plays the part of a restless boy (in his formation of the worlds); and again by his power of re-absorption he engulphs all into himself, and remains in his lonesome solity.
2. As it is his volition that gives rise to his active energy for action, so it is his nolition that causes the cessation of his exertion, and the intromission of the whole creation in himself.
3. As the light of the luminous sun, moon and fire, and as the lustre of brilliant gems spread themselves on all sides; and as the leaves of trees put forth of themselves, and as the waters of a cataract scatter their liquid particles all about.
4. So it is the lustration of divine glory, which displays itself in the works of creation; which appears to be intolerable to the ignorant, who know not that it is the self-same god though appearing to be otherwise.
5. O! it is a wondrous illusion that has deluded the whole world, which does not perceive the divine spirit, that pervades every part of the universe.
6. He who looks on the world as a scenery painted in the tablet of the Divine Intellect, and remains unimpressible and undesirous of every thing, and quite content in his soul, has put an invulnerable armour upon himself (which no dart of error has the power to pierce).
7. How happy is he who having nothing, no wealth nor support, has yet his all by thinking himself as the all intelligent soul.
8. The idea that this is pleasurable and the other is painful, being the sole cause of all pains and anxiety, it is the consuming of these feelings by the fire of our indifference to them, that prevents the access of pain and affliction unto us.
9. Use, Oh King! the weapon of your restless anaesthesia (samadhi), and cut in twain the feeling of the agreeable and disagreeable, and pare asunder your sensation of love and hatred by the sword of your manly equanimity.
10. Clear the entangled jungle of ceremonious rites (karma kanda), by the tool of your disregard of the merit or demerit of acts (dharma adharma); and relying in the tenuity of your soul (as rarer than the rarefied air), shake off all sorrow and grief from you.
11. Knowing thy soul to be full of all worldly possessions, and driving all differences from thy mind, bind thyself solely to reason (viveka) and be free from all fabrications (kalpana) of mankind; know the supreme bliss of the soul, and be as perfect and unfailing as itself, and being embodied in the intellectual mind, remain quite calm and transparent, and aloof from all the fears and cares of the world.