THE
YOGA-VASISHTHA
MAHARAMAYANA
OF
VALMIKI
in 4 vols. in 7 pts.
(Bound in 4.)
Vol. 3 (In 2 pts.)
Bound in one.
Containing
Upasama Khanda and Nirvána Khanda
_Translated from the original Sanskrit_
_By_
VIHARI-LALA MITRA
CONTENTS
OF
NIRVÁNA-PRAKARANA.
BOOK VI.
(ON ULTIMATE EXTINCTION.)
CHAPTER I. PAGE.
Description of the Evening and Breaking of the assembly 1
CHAPTER II.
On the perfect calm and composure of the mind 7
CHAPTER III.
On the unity and Universality of Brahma 15
CHAPTER IV.
Want of anxiety in the way of Salvation 18
CHAPTER V.
The narration of Ráma's perfect rest 20
CHAPTER VI.
The narration of Delirium (moha) 22
CHAPTER VII
Magnitude or preponderance of ignorance 29
CHAPTER VIII.
Allegory of the spreading arbour of Ignorance 39
CHAPTER IX.
Ascertainment of True knowledge 44
CHAPTER X.
Removal of Ignorance 50
CHAPTER XI.
Ascertainment of Living Liberation 58
CHAPTER XII.
Reasoning on the doubts of the living liberation 69
CHAPTER XIII.
The Two Yogas of Knowledge and Reasoning 73
CHAPTER XIV.
Narration of Bhusunda and description of Mount Meru 75
CHAPTER XV.
Vasishtha's visit to Bhusunda 79
CHAPTER XVI.
Conversation of Vasishtha and Bhusunda 84
CHAPTER XVII.
Description of Bhusunda's Person 87
CHAPTER XVIII.
Manners of the Mátrika Goddesses 88
CHAPTER XIX.
Bhusunda's nativity and habitation 93
CHAPTER XX.
Explication of the mysterious character of Bhusunda 99
CHAPTER XXI.
Explanation of the cause of the crow's longevity 105
CHAPTER XXII.
Account of past ages 112
CHAPTER XXIII.
Desire of Tranquillity and Quiescence of the Mind 119
CHAPTER XXIV.
Investigation of the Living Principle 124
CHAPTER XXV.
On Samádhi 129
CHAPTER XXVI.
Relation of the cause of Longevity 137
CHAPTER XXVII.
Conclusion of the narrative of Bhusunda 143
CHAPTER XXVIII.
Lecture on Theopathy or spiritual meditation 146
CHAPTER XXIX.
Pantheism or Description of the world as full with
the Supreme Soul 158
CHAPTER XXX.
Inquiry into the nature of the Intellect 176
CHAPTER XXXI.
Identity of the mind and living soul 189
CHAPTER XXXII.
On the sustentation and dissolution of the body 197
CHAPTER XXXIII.
Resolution of duality into unity 204
CHAPTER XXXIV.
Sermon of Siva on the same subject 211
CHAPTER XXXV.
Adoration of the great god Mahádeva 216
CHAPTER XXXVI.
Description of the supreme Deity Parameswara 220
CHAPTER XXXVII.
The stage play and dance of destiny 223
CHAPTER XXXVIII.
On the external worship of the Deity 227
CHAPTER XXXIX.
Mode of the Internal worship of the Deity 231
CHAPTER XXXX.
Inquiry into the nature of the Deity 238
CHAPTER XXXXI.
Vanity of world and worldly things 240
CHAPTER XXXXII.
The supreme soul and its phases and names 247
CHAPTER XXXXIII.
On rest and Tranquillity 251
CHAPTER XXXXIV.
Inquiry into the essence of the mind 256
CHAPTER XXXXV.
Story of the vilva or Belfruit 261
CHAPTER XXXXVI.
Parable of the stony sheath of the soul 266
CHAPTER XXXXVII.
Lecture on the density of the Intellect 272
CHAPTER XXXXVIII.
On the Unity and Identity of Brahmá and the world 277
CHAPTER XXXXIX.
Contemplation of the course of the world 280
CHAPTER L.
On sensation and the objects of senses 285
CHAPTER LI.
On the perception of the sensible objects 291
CHAPTER LII.
Story of Arjuna, as the Incarnation of Nara-Naráyana 299
CHAPTER LIII.
Admonition of Arjuna 304
CHAPTER LIV.
Admonition of Arjuna in the spiritual knowledge 313
CHAPTER LV.
Lecture on the Living soul or Jívatatwa 316
CHAPTER LVI.
Description of the mind 324
CHAPTER LVII.
On Abandonment of desire and its result of Tranquillity 329
CHAPTER LVIII.
Arjuna's satisfaction at the sermon 331
CHAPTER LIX.
Knowledge of the latent and inscrutable soul 334
CHAPTER LX.
Knowledge of the majesty and grandeur of God 340
CHAPTER LXI.
Description of the world as a passing dream 343
CHAPTER LXII.
In the narration of Jívata an example of domestic and
mendicant life 344
CHAPTER LXIII.
Dream of Jívata 349
CHAPTER LXIV.
On the attainment of attendantship on the God Rudra 359
CHAPTER LXV.
Ráma's wonder at the error of men 364
CHAPTER LXVI.
The wonderings of the mendicant 367
CHAPTER LXVII.
Unity of God 371
CHAPTER LXVIII.
On the virtue of Taciturnity 376
CHAPTER LXIX.
Union of the mind with the breath of life 380
CHAPTER LXX.
Interrogatories of Vitála 388
CHAPTER LXXI.
The prince's reply to the first question of the Vitála 391
CHAPTER LXXII.
Answers to the remaining questions 394
CHAPTER LXXIII.
End of the story of the Vitála Demon 396
CHAPTER LXXIV.
Account and admonition of Bhagíratha 398
CHAPTER LXXV.
Supineness of Bhagíratha 403
CHAPTER LXXVI.
The Descent of Gangá on earth 406
CHAPTER LXXVII.
Narrative of Chúdálá and Sikhidhwaja 409
CHAPTER LXXVIII.
Beautification of Chúdálá 416
CHAPTER LXXIX.
Princess coming to the sight of the supreme soul 423
CHAPTER LXXX.
Display of the quintuple Elements 427
CHAPTER LXXXI.
Inquiry into Agni, Soma or fire and moon 438
CHAPTER LXXXII.
Yoga instructions for acquirement of the supernatural
powers of Animá-minuteness &c. 454
CHAPTER LXXXIII.
Story of the miserly Kiráta 455
CHAPTER LXXXIV.
Pilgrimage of prince Sikhidhwaja 463
CHAPTER LXXXV.
Investigation into true happiness 471
CHAPTER LXXXVI.
The production of the Pot (or the embryonic cell) 488
CHAPTER LXXXVII.
Continuation of the same and enlightenment of 492
Sikhidhwaja
CHAPTER LXXXVIII.
The tale of the Crystal gem 498
CHAPTER LXXXIX.
The Parable of an Elephant 502
CHAPTER LXXXX.
Way to obtain the Philosopher's stone 506
CHAPTER LXXXXI.
Interpretation of the parable of the Elephant 510
CHAPTER LXXXXII.
The Prince's Abjuration of his Asceticism 513
CHAPTER LXXXXIII.
Admonition of Sikhidhwaja 518
CHAPTER LXXXXIV.
Enlightenment of Sikhidhwaja 526
CHAPTER LXXXXV.
The anaesthetic Platonism of Sikhidhwaja 534
CHAPTER LXXXXVI.
Enlightenment of Sikhidhwaja 537
CHAPTER LXXXXVII.
Enlightenment of the prince in Theosophy 544
CHAPTER LXXXXVIII.
Admonition of Sikhidhwaja continued 547
CHAPTER LXXXXIX.
Remonstration of Sikhidhwaja 551
CHAPTER C.
Continuation of the same subject 555
CHAPTER CI.
Admonition of Chúdálá 559
CHAPTER CII.
Repose of Sikhidhwaja in the divine spirit 566
CHAPTER CIII.
Return of Kumbha to the Hermitage of Sikhidhwaja 568
CHAPTER CIV.
On the conduct of living-liberated men 575
CHAPTER CV.
Metamorphoses of Kumbha to a female form 580
CHAPTER CVI.
Marriage of Chúdálá with Sikhidhwaja 586
CHAPTER CVII.
The advent of false Indra in the cottage of the happy
pair 593
CHAPTER CVIII.
Manifestation of Chúdálá in her own form 597
CHAPTER CIX.
Appearance of Chúdálá in her presence of her Lord 601
CHAPTER CX.
Final extinction of Sikhidhwaja 610
CHAPTER CXI.
Story of Kacha and his enlightment by the Brihaspati 614
CHAPTER CXII.
A fanciful Being and his occupation of air drawn and
air-built abodes 619
CHAPTER CXIII.
The parable of the vain man continued 623
CHAPTER CXIV.
Sermon on Divine and Holy knowledge 626
CHAPTER CXV.
Description of the triple conduct of men 630
CHAPTER CXVI.
Melting down of the mind 636
CHAPTER CXVII.
Dialogue between Manu and Ikshaku 638
CHAPTER CXVIII.
Continuation of the same 640
CHAPTER CXIX.
The same subject continued 643
CHAPTER CXX.
Continuation of the same. On the seven stages of
Edification 645
CHAPTER CXXI.
Continuation of the same 649
CHAPTER CXXII.
The same. Manu's admonition to Ikshaku 652
CHAPTER CXXIII.
On the difference between the knowing and unknowing 655
CHAPTER CXXIV.
The story of the stag and the huntsman 656
CHAPTER CXXV.
The means of attaining the steadiness of the Turya
state 661
CHAPTER CXXVI.
Description of the spiritual state 663
CHAPTER CXXVII.
Admonition to Bharadwája 675
CHAPTER CXXVIII.
Resuscitation of Ráma 683
YOGA VASISHTHA
BOOK VI.
NIRVÁNA-PRAKARANA.
ON ULTIMATE EXTINCTION.
PÚRVÁRDHA.
OR THE FORMER OR FIRST HALF.
PART I.
CHAPTER I.
DESCRIPTION OF THE EVENING AND BREAKING
OF THE ASSEMBLY.
Argument.--The close of the day, its announcement, the court
breaks for Evening service, and the effect of the Sage's sermon on
the Audience.
Válmíki says:--You have heard the relation of the subject of Stoicism
or composure of the soul; attend now to that of Nirvána, which will
teach you how to attain the final liberation of yourselves[A].
[A] Note. Nirvána or ultimate annihilation of the living or animal
soul, being the aim and end of Buddhism, it is doubtful whether
Vasishtha had derived his doctrine from the Buddhists or they from him.
2. As the chief of Sages was saying his magniloquent speech in this
manner, and the princes remained mute with their intense attention to
the ravishing oration of the Sage:
3. The assembled chiefs remained there as silent and motionless
portraits, and forgot their devotions and duties, by being impressed in
their minds with the sense and words of the Sage's speech.
4. The assemblage of Saints, was reverently pondering upon the deep
sense of the words of the Sage, with their curled brows and signs of
their index fingers (indicating their wonder).
5. The ladies in the Seraglio were lost in wonder, and turned upward
their wondering eyes, resembling a cluster of black bees, sucking
intently the nectarious honey of the new blown flowers (of the Sage's
speech).
6. The glorious sun sank down in the sky, at the fourth or last watch
of the day; and was shorn of his radiant beams as he was setting in the
west (as a man becomes mild with his knowledge, of truth at the end of
his journey through life).
7. The winds blew softly at the eve of the day, as if to listen to the
sermon of the Sage, and wafted about the sweets of his moving speech,
like the fragrance of the gently shaking mandara flowers.
8. All other sounds were drowned in the deep meditation of the
audience, as when the humming of the bumble bees, is pushed in their
repose, amidst the cell of blooming flowers at night.
9. The bubbling waters of the pearly lakes, sparkled unmoved amidst
their embordered beds; as if they were intently attentive to listen
to the words of the Sage, which dropped as strings of pearls from his
flippant lips. (So the verse of Hafiz affixed to the title page of Sir
William Jones' Persian grammar: "Thou hast spoken thy verse, and strung
a string of pearls").
10. The pencil of the declining ray penetrating the windows of the
palace, bespoke the halting of the departing sun, under the cooling
shade of the royal canopy, after his weary journey all along the
livelong day.
11. The pearly rays (or bright beams) of the parting day, being covered
by the dust and mist of the dusk, it seemed to be besmeared as the body
of a dervish with dust and ashes; and had gained its coolness after its
journey under the burning sun (The cool and dusky eve of the day is
compared with the dust-sprinkled body of the ascetic approaching to his
cell).
12. The chiefs of men with their heads and hands decorated with
flowers, were so regaled with the sweet speech of the Sage, that they
altogether remained enrapt in their senses and minds.
13. The ladies listening to the sage, were now roused by the cries of
their infants and the birds in their cages, to get up from the place
and to give them their suck and food. (It means that the birds and
boys, were alone insensible of the Sage's discourse).
14. Now the dust flung by the pinions of fluttering bees, covered
the petals of the night blooming kumuda flowers; and the flapping
_chouries_ were now at rest, with the tremulous eyelids of the princes.
15. The rays of the sun, fearing to be waylaid by the dark night shade,
which had now got loose from the dark mountain caves, fled through the
windows to the inner apartment of the palace (which was already lighted
with lamps).
16. The time watches of the royal palace, knowing it to be passed
the fourth watch of the day, sounded aloud their drums and trumpets,
mingled with the sound of conch-shells, loudly resounding on all sides.
17. The high-sounding speech of the sage, was drowned under the loud
peal of the jarring instruments; as the sonorous sound of the peacock,
is hushed under the uproar of roaring clouds.
18. The birds in the cages, began to quake and shake their wings with
fear; and the leaves and branches of the lofty palm trees, shook in the
gardens, as by a tremendous earthquake.
19. The babes sleeping on the breasts of their nurses, trembled with
fear at the loud uproar; and they cried as the smoking clouds of the
rainy season, resounding between the two mountain craigs resembling the
breasts. (It is common in Indian poetry to compare the swelling breasts
to rising hills, and say _Kucha giri_).
20. This noise made the helmets of the chieftains, shed the dust of
their decorating flowers all about the hall; as the moving waves of the
lake, sprinkle the drops of water upon the land.[A]
[A] In this verse there is the continuation of the world shaking
understood through the intermediate steps. Thus the noise startled
the chiefs, which shook their bodies, and these shook their heads,
which caused their helmets to shake: these again shook the garlands of
flowers upon them, and at last shed their dust on the ground. This kind
of figure is called Krama mála corresponding with Metalepsis gradation;
as we have in the following instance of Dido's exclamation in Virgil.
"Happy, Oh truly happy had I been; if Trojan ships these coasts had
never seen." Here the first seeing is that of the ships and then of the
Trojans in them, and afterwards of Æneas as one among them, and then of
her seeing him, and his seeing her, and lastly of her passion at his
sight.
21. Thus the palace of Dasharatha being full of trepidation at the
close of the day, regained its quiet at the gradual fall of the fanfare
of sounding conch shells, and the hubbub of drum beatings at the
advance of night.
22. The Sage put a stop to his present discourse, and addressed Ráma
then sitting in the midst of the assembly, in a sweet voice and
graceful language. (Mudhura-Vritti is the middle or graceful style
between the high and low).
23. Vasishtha said:--O Rághava! I have already spread before you the
long net of my verbosity; do you entrap your flying mind in the same
way, and bring it to your bosom and under your subjection.
24. Take the purport of my discourse in such manner, as to leave out
what is unintelligible, and lay hold on its substance; as the swan
separates and sucks the milk which is mixed with water.
25. Ponder upon it repeatedly, and consider it well in thy mind, and
go on in this way to conduct yourself in life (_viz_ by suppression
of your desires, weakening the mind, restraining the breathing, and
acquiring of knowledge).
26. By going on in this manner, you are sure to evade all dangers; or
else you must fall ere long like the heavy elephant, in some pitfall
of the Vindhya mountain. (Pitfalls are the only means of catching
elephants).
27. If you do not receive my words with attention, and act accordingly,
you are sure to fall into the pit like a blind man left to go alone in
the dark; and to be blown away like a lighted lamp, exposed in the open
air.
28. In order to derive the benefit of my lectures, you must continue
in the discharge of your usual duties with indifference, and knowing
_insouciance_ to be the right dictum of the _sástras_, be you
regardless of everything besides.
29. Now I bid you, O mighty monarch, and ye, princes and chiefs, and
all ye present in this place, to get up and attend to the evening
services of your daily ritual. (Abnika).
30. Let all attend to this much at present, as the day is drawing to
its close; and we shall consider the rest, on our meeting in the next
morning.
31. Válmíki related:--After the Sage had said so far, the assembly
broke, off; and the assembled chiefs and princes rose up, with their
faces blooming as the full blown lotuses at the end of the day.
32. The Chiefs having paid their obeisance to the monarch, and made
their salutation to Ráma, they did their reverence to the sage, and
departed to their respective abodes.
33. Vasishtha rose up from his seat with the royal sage Viswámitra, and
they were saluted on their departure by the aerial spirits, who had
attended the audience all along.
34. The Sages were followed closely, by the king and chieftains a long
way, and they parted after accosting them, according to their rank and
dignity on the way;
35. The celestials took their leave of the sage, and betook to their
heavenward journey; and the _munis_ repaired to their hermitages in
the woods, when some of the saints turned about the palace, like bees
flying in about the lotus bush (different directions).
36. The king having offered handfuls of fresh flowers at the feet of
Vasishtha, entered the royal seraglio with his royal consorts.
37. But Ráma and his brother princes, kept company with the sage to his
hermitage; and having prostrated themselves at his feet, they returned
to their princely mansions.
38. The hearers of the sage having arrived at their houses made their
ablutions; then worshipped the gods, and offered their offerings to the
manes of their ancestors. They then treated their guests and gave alms
to beggars.
39. Then they took their meals with their Brahman guests, and members
of the family; and their dependants and servants were fed one after the
other, according to the rules and customs of their order and caste.
40. After the sun had set down, with the diurnal duties of men, there
rose the bright moon on high, with impositions of many nocturnal duties
on mankind.
41. At last the great king and the princes, and chiefs of men and the
_munis_, together with the sages and saints, and all other terrestrial
beings, betook themselves to their several beds, with silken coverlets
and bed cloths of various kinds.
42. They lay thinking intensely in themselves, on the admonitions of
the sage Vasishtha; on the mode of their passing over the boisterous
gulf of this world, by means of this spiritual knowledge.
43. Then they slept and lay with their closed eyelids, for one watch of
the night only; and then opened their eyes, like the opening buds of
lotuses, to see the light of the day.
44. Ráma and his brother princes, passed full three watches of the
night in waking; and pondering over the deep sense of the lectures,
of their spiritual guide--Vasishtha. (The present ritual allots three
watches of the night to sleep, while formerly they gave but one watch
to it).
45. They slept only one and a half watch of the night, with their
closed eye lids; and then they shook off the dullness of their sleep,
after driving the lassitude of their bodies by a short nap.
46. Now the minds of these, being full of good will, raised by the
rising reason in their souls, and knowledge of truth; they felt the
crescent of spiritual light lightening their dark bosoms, as the
sextant of the moon, illumes the gloom of night; which afterwards
disappeared at the approach of daylight, and the gathering broils of
daytime.