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 CXXIV - Quadripartite state of the king vipaschit

Argument: The actions of the Individual prince, appertaining to his quaternary forms.

Rama said:—

1. [Sanskrit available]
Tell me sir, whether the different states and acts of the prince, relate particularly to any one part of his quadripartite body, or generally or severally to all and each part of himself; because it is equally impossible that all and every part should act the same part, as that the several parts of the same person, could act differently from the other. (It is unnecessary to be multipartite to act alike, as well as impossible for the same personality to act differently in its many persons or parts or forms, which are all one and the same being).

Vasishtha replied:—

2. [Sanskrit available]
Any person that is conscious of his self identity, and its invariability and indivisibility, may yet think himself as another person and doing different things, as a man does in his dream.

3. [Sanskrit available]
Again it is the clearness of the soul, that shows the abstract images of things in itself, as it did in that of Vipaschit or the wise prince;and as a mirror reflects the discrete figures of objects, and of the sky and sea, in its clear and empty bosom.

4. [Sanskrit available]
As reflectors made of the same metal, reflect one another in themselves; so all things which are in reality but of an intellectual or ideal nature, reflect themselves in the intellect. (The mind is the repository of the ideal forms of things, and it is mental fallacy only which makes them appear as real ones. This is the idealistic theory of Berkeley).

5. [Sanskrit available]
Hence whatever object presents itself, to any one of the senses of any body, is no other than the concretion or density of his intellectual idea of the same in its nature. (Hence the sensibles are but solidified ideas, and ectypes of the ideal; and not as causes or prototypes of our eternal ideas).

6. [Sanskrit available]
It is the one and selfsame thing [that] appears as many, and the varied ones are but the invariable one in reality; there is no positive variety nor uniformity either in esse, because all apparent variety is positive unity (i.e. all is one, and the one in all).

7. [Sanskrit available]
Hence whatever part of the prince, was conscious of anything, which presented itself before him of any time; the same is said to be the state of his being during that time. (i.e. Whatever a man is conscious of doing or suffering at any time, the same forms the state or mode of living for the time being).

8. [Sanskrit available]
And as it is possible to a yogi, who sits secluded in one place;to see all present, past and future events at one view before him; so it is possible for a prince, sitting retired in his palace, to manage all affairs of his whole domain; and much more for the king Vipaschit, who delegated his viceroys, as members of his body to all parts. (This passage explains the quadripartite kings, to mean himself and his three viceroys on three sides).

9. [Sanskrit available]
So doth a cloud stretch itself to all the quarters of the sky, and perform at once the several functions of quenching the parched earth with its water, and of growing the vegetables and fructifying the trees. So also doth a man boast of his manifold acts at the same time.

10. [Sanskrit available]
So also are the simultaneous acts of the lord God, and those of the lords of men and yogis; who design and perform at the same time, the multifarious acts relating to the creation, preservation and management of the world.

11. [Sanskrit available]
So doth the one and selfsame Vishnu, with his four arms and as many forms, act many parts and separably also, as the preservation of the world on the one hand, and the enjoyment of his fair consorts on the other.

12. [Sanskrit available]
Again though the two hands of a person, are enough to discharge the ordinary affairs of life; yet it is requisite to have many arms, in order to wield many weapons in warfare.

13. [Sanskrit available]
It was in the same manner, that the selfsame monarch was situated with his fourfold persons, in all the four sides of the earth; where though they were impressed with the consciousness of their self identity, yet they all acted their several parts as quite distinct and apart from others.

14. [Sanskrit available]
They were all alike conscious of the pains and pleasures attending on their lying down on naked grounds, their passing to distant islands and their travelling to different forests and groves, and desert lands also.

15. [Sanskrit available]
They all remembered their journeys over hills and mountains, as well as their voyages by water and air; they knew how they floated on the seas, and rested on clouds.

16. [Sanskrit available]
They knew how they mounted upon waves of seas, and rode on the back of flying wind; and how they lay on the shores of seas, and at the foot of mountains.

17. [Sanskrit available]
Again the prince proceeding to Scythea, or the land of sacas on the east; passed into the enchanted city of the yakshas, lying at the foot of the Eastern mountain or Udaya-giri; where being spellbound by their sorcery, he lay asleep for full seven years in the wood of the leafless mansa sija trees. (17b) Rising afterwards from his drowsiness, he was converted to the torpid state of a stone by his drinking some mineral water, and was condemned to remain for seven years more with the mineral substances of the earth.

18. [Sanskrit available]
He was then confined in a cave of the western mountain—Astachala, which reaches to the region of the clouds and is shrouded by darkness;and he became enamoured of the company, of Pisacha and Apsara females.

19. [Sanskrit available]
He then arrived at a region which was free from fear, and where there rose a high mountain with water-falls in all sides of it; here the prince was lost in the forest of haritaki or chebula—myrobalans, and become invisible for years.

20. [Sanskrit available]
The prince that had erewhile been spellbound by the yaksha, travelled afterwards to the frigid climate; and there being transformed to a lion, he roved about the Raivata hills for ten days and nights.

21. [Sanskrit available]
And then being deluded by the black art of Pisachas, he was changed to the form of a frog, and lived in that state in the caves of the golden mountain for a decad of years.

22. [Sanskrit available]
Travelling afterwards to the country of Kumarika (Cape Comorin), he dwelt at the bottom of the northern ridge of the Black mountain. Then going to the saca country, he was transformed to a hog, and lived in a dark hole for a hundred years in that shape.

23. [Sanskrit available]
He lived for fourteen years as a squint-eyed, in the land of marivaca; when the western form of the prince was turned to a Vidyadhara, by virtue of his skill in learning various lore.

24. [Sanskrit available]
There he enjoyed sexual intercourse at his full satisfaction under the scented bower of ala, and passed his time in amusement.

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