Yoga Vasistha [English], Volume 1-4

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...

Chapter CIV - Establishment of the non-entity of the world

Argument:—The Notion of the Intellect, analogous to that of the wind and Air.

Vasishtha continued:—

1. The sky is the receptacle of sound, and the air is perceptible to the feeling; their friction produces the heat, and the subsidence or removal of heat, causes the cold and its medium of water.*

* Note.—The sky or vacuum is the tanmatra or identic with sound or word; and the void and its sound are both uncreated and eternal (sabdho ajonitath [Sanskrit: shabdi-yoninvat]). So it said:—In the beginning was the word (sound), the word was with God (vacuity), and the word was God (atma), the spirit or air.]

2. The earth is the union of these, and in this way do they combine to form the world, appearing as a dream unto us, or else how is it possible for a solid body, to issue forth from the formless vacuum.

3. If this progression of productions, would lead us too far beyond our comprehension; but it being so in the beginning, it brings no blemish in the pure nature of the vacuous spirit, (for its gradual productions of air, heat, water &c.).

4. Divine Intelligence also is a pure entity, which is manifest in the selfsame spirit; the same is said to be the world, and this most certain truth of truths. (Because Omniscience includes in it the knowledge of all things; which is the true meaning of the text [Sanskrit: sarvam khalvidam brahma] all this verily Brahma or full of the intelligence of God).

5. There are no material things, nor the five elements of matter any where; all these are mere unrealities, and yet they are perceived by us, like the false appearance in our dream.

6. As a city and its various sights, appear very clear to the mind in our sleeping dreams; so it is very pleasant to see the dream-like world, shining so brightly before our sight in our waking hours.

7. I am of the nature of my vacuous intellect, and so is this world of the same nature also; and thus I find myself and this world, to be of the same nature, as a dull and insensible stone.

8. Hence the world appears as a shining jewel, both at its first creation, as well as in all its kalpanta or subsequent formations (because it shines always with the effulgence of the Divine Intellect).

9. Whether the body be something or nothing in its essence, its want of pain and happiness of the mind, are form of its state of moksha or liberation; and its rest with a peaceful mind and pure nature, is reckoned its highest state of bliss.