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 CCI - Explanation of rest and repose in ultimate and perfect bliss
Argument:—Rama's conclusion on the lecture of Vasishtha, and Viswamitra's request over Rama.
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After the assembly had rejoined the next day, there was observed a profound silence over it; and there appeared a cheerfulness in the countenances of princes from the enlightenment by the last lecture.
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The people seemed to be smiling in their faces, by reflecting on their former errors and follies, after their coming to the light of truth. (The reminiscence of the freaks and follies of boyhood, is a source of delight in old age).
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The wise men in the assembly, appeared to be sitting fixed in their steadfast meditation, by having the feelings and passions of their minds, curbed and subdued upon their access to the relish of true knowledge.
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At this time, Rama sat with his brothers, in their posture of padmasana—having their legs crossed upon one another; had the palms of their hands folded together, and their eyes fixed steadfastly upon the face of their preacher.
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The king Dasaratha remained in a sort of entranced meditation, and thought himself as liberated in his life time, and placed in a state of infinite bliss.
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The sage after holding his silence, as long as he was adored by his reverential audience, spoke to them at last in distinct words, and wanted to know what they would now like to hear about.
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He said, O lotus eyed Rama, that art as the cooling moon in the clear sphere of thy race, tell me what thou now wishest to hear, as most desirable and delightsome to your mind.
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Tell me the state in which you find yourself at present, and in what light you view the appearance of the appearance of the world now before you.
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Being thus addressed by the sage, Rama looked at his face; and then bespoke to him in his distinctly audible voice, and his plain and unfaltering accents.
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It is all owing to thy favour only, O Venerable sir, that I have attained to my state of perfect holiness, and become as pure as the clear atmosphere in autumnal calm and serenity.
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I am entirely freed from all the errors, which are so detrimental to the right course of our lives in this world, and an act as pure as the clear sky, in the true and very state of finite vacuity. (The very state of the deity).
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I am set free from all bonds, and released from all attributes and adjuncts; I find myself situated in a crystalline sphere, and shining there as clear as crystal.
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I am quite pacified in my mind and am neither willing to hear or do anything else; I am quite satiate in myself, and require nothing more for my satisfaction. I am quite at rest as in the state of hypnotism.
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My mind is quite calm in its thoughts, and entirely pacified in its wishes;all my desires have fled from it, and I find my mind to rest in its perfect peace and supreme bliss.
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I am staid in all my thoughts and allayed in my desires, whilst living in this waking world; I am enrapt and entranced, while I am quite sane and sound and sleepless at all hours by day and night.
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With my soul devoid of all wishes and expectations, I live while I am destined to live in this material body of mine; and remain smiling (i.e. rejoicing) as long as I sit to listen to your inspiring lessons.
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Now I am no more in need of admonition or instruction of the sastras, or of the acquisition of riches or friends; nor am I willing either to get rid of them at any time. (Because of my utter indifference to them as is theirs also to me).
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I have found and am in the enjoyment of that unalloyed happiness, which attends on one in heaven or Paradise, or in his attainment of the sovereignty of the whole world.
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The world which I perceive within myself by my outward senses, is conceived to be brighter far and more transparent than the outward atmosphere, by being viewed in the light of the intellect, and considered as a part of its infinite vacuous sphere.
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This world I ween, is certainly a vacuum; and it is by my belief in the nihility of the phenomenal, that I am awaked to my immortality. (The visible world is a passing and vanishing sight, and it is by our belief in the spiritual only, that we see the everlasting scene).
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Let me remain content with all that is, or comes to pass on me, whether they are desirable to me or occur themselves; and let me act as the law enacts to its full extent and without fail, but without any object of mine or expectation of reward.
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I am neither content nor discontented with anything, nor rejoice nor repine at any event; I do what is my duty in society, without retaining the erroneous conception of reaping their reward.
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Let this creation be otherwise or go to perdition, let the winds of the last destruction blow with their fury also; or let the land smile in its plenty and beauty, yet I sit unmoved by them, and remain in the divine self or spirit.
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I rest in myself which is unseen or dimly seen by others, and is undecaying and untainted in itself; I am not enchained to my wishes, but am as free as air, which you cannot compress in your clutches.
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As the fragrance of flowers upon the trees, is wafted by the breeze and deposited in the air, so is my soul borne away from the confines of my body, and posited in empty vacuity (where it ranges at large in its freedom).
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As these princes and rulers of people, live and enjoy themselves in their realms at pleasure; and whether they are enlightened or not, they are employed in their respective occupations.
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So do I enjoy myself with the steadiness and equanimity of my mind, which is freed from all fear, grief or joy and desire.
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I am happy above all happiness (derived from this frail world); my happiness is in the everlasting One, than which there is no happiness to be preferred by me. But because I live here as a human being, you are at liberty to appoint me to any duty, in common with all mankind and becoming to humanity.
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I cannot be averse, to manage myself with the trifles of this world, as long as I am destined to them; in the same manner as boys are never to be blamed, for indulging themselves in their playthings in their boyhood. So long sir, as I shall have to live in this body of mine, I must do my bodily acts, with my mind fixed in the sole One only.
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I must live to eat and drink, and continue in the course of my business in life; but I am freed from all fear of my failings in them, by the kind counsels to me. (That the liberated man is at liberty to do or undo his duties).
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O Bravo Rama! that you have chosen for yourself the most meritorious course of life; wherein you shall never have to repent, from the beginning to the end of your career.
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By this cold indifference in thy self, and complete equanimity in every state, you have verily secured to the unbroken rest in your life, as the visible firmament has found in infinite vacuity.
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It is by your good fortune, that you have got rid of your sorrows, and it is fortunate to you to be set so well composed in yourself;it is your good luck to be freed from the fears of both worlds, and it is happy for you to be at your heart's ease and rest.
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You are lucky, my lord, to be so fraught with your holy knowledge; and to have purified the lineage of Raghu, with your knowledge of the present, past and future.
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Now prepare yourself to accomplish the object, of the chief of sages—The great Viswamitra's request and by completion of his holy sacrifice at your sire's behest, continue to enjoy the sovereignty of the earth; in subordination to your royal parent.
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May the mighty king reign for ever in prosperity, over this prosperous realm of his; in conjunction with yourself and his other sons, relatives and nobles and in possession of all his infantry, cavalry, his chariots and his lines of elephants &c., and without any disease and fear of his enemies.