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:—Entrancement of the Vidyadhara at the end of the Discourse in favour of Non-egoism.
2. And notwithstanding my repeated attempts, to awaken him from that state (of insensibility); he did not open his eyes to the sight lying before him, but was wholly absorbed in his nirvana-extinction.
3. He attained the supreme and ultimate state, and became enlightened in his soul (by what I had instructed him); and made no other further attempt to know what he sought. (The attempts to know God, besides sravana or attending to the lectures of the guru, are reflection, meditation etc.).
4. (Here Vasishtha said to Rama:) It is therefore, Rama, that I related this narrative to exemplify the effect of instruction in pure hearts, where it floats like a drop of oil on the surface of water (i.e. where it does not sink down nor is lost).
5. This instruction consists in forgetting the existence of the ego in the Supreme spirit, this is the best advice and there is no other like this; and this is calculated to give peace and comfort to your soul.
6. But when this advice falls in the soil of evil minds, it is choked up and lost in the end; as the purest pearl falls from the surface of a smooth mirror (or piece of glass).
7. But good advice sticks fast in the calm minds of the virtuous, and it enters into their reasoning souls; as the sunlight enters and shines in the sunstone.
8. Egoism is verily the seed of all worldly misery, as the seed of the thorny simul tree grows only prickles on earth; so is meity or the thought that this is mine, the out stretching branch of this tree.
9. First the seed ego, and then its branch of meity or mineness, produce the endless leaves of our desires; and their sense of selfishness, is productive of the burthensome fruits of our woe and misery.
10. Then the vidyadhara said; I understand, O chief of sages, that it is in this manner, that dull people also become long living in this world; and it is this true knowledge, which is the cause of the great longevity of yours and other sages.
11. Those who are pure in their hearts and minds, soon attain to their highest state of fearlessness, after they are once admonished in with the knowledge of truth.
12. The chief of the birds of air, spoke to me in this manner on the summit of the Sumeru Mountain; and then held his silence like the mute clouds on the top of Rishyasringa chain. (It is said that the clouds never roar when they rove over this hill).
13. Having taken leave of the sagely bird, I repaired to the abode of the Vidyadhara (in order to learn the truth of the story); and then returned to my place, which was graced by the assemblage of sages.
14. I have thus related to you, O Rama, the narration of the veteran bird, and the sedateness which was attained by the Vidyadhara with little pain and knowledge. It is now the lapse of the long period of eleven great Yugas, since my said interview with Bhusunda—the veteran chief of the feathered tribe.