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Yoga VasisthaA2x

Yoga VasisthaA2x

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Published by innerguide
Complete Yoga Vasistha in 2 files Translation in Modern English edited By Jay Mazo.
Now available in easy to read double column format.
Sivabalayogi recommended people to read this book which reflected his spiritual teachings.
Complete Yoga Vasistha in 2 files Translation in Modern English edited By Jay Mazo.
Now available in easy to read double column format.
Sivabalayogi recommended people to read this book which reflected his spiritual teachings.

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Published by: innerguide on Dec 11, 2010
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YOGA VASISHTHA MAHARAMAYANA1
YOGA-VASISHTHAEDITED BY JAY MAZO
CONTENTSBOOK I. VAIRÁGYA KHANDA-- 1BOOK II. MUMUKSHU KHANDA-- 46BOOK III. UTPATTI KHANDA-- 79BOOK IV. STHITI KHANDA-- 315BOOK V. UPASAMA KHANDA-- 420
BOOK I. VAIRÁGYA KHANDA
CHAPTER I. INTRODUCTION.1. Om, salutation to the same Reality, fromwhom all beings proceed, by whom theyare manifest, upon whom they depend, andin whom they become extinct (in the end).2. He is the knower, the knowledge and allthat is to be known. He is the seer, the (actof) seeing, and all that is to be seen. He isthe actor, the cause and the effect:therefore salutation to Him (who is all)knowledge himself.3. Salutation to Him (who is) supreme bliss itself, from whom flow the dews of delight (as water springs from a fountain) both in heaven and earth, and who is thelife of all.4. One Sukshna, a Bráhmana, whosemind was full of doubts, went to thehermitage of Agasti and asked the sagerespectfully:--5. O great sage! that are informed in all theways and truths of virtue, and knows withcertainty all the Scriptures, I am in a greatdoubt (about something) which I pray youwill kindly remove.6. Tell me whether a man’s acts or hisknowledge or both of these, is in your opinion, the cause of his emancipation.7. Agasti replied:--As the flight of birds inthe air is effected by means of both their wings, so the highest state of emancipationis attained through the instrumentality of  both knowledge and acts.8. It is neither our acts nor knowledgealone that produces emancipation, but bothtogether are known as the means of it.9. I will recite to you an instance on thissubject from the old traditions, relating aBráhman named runya, who waslearned in the Vedas in days of the past.10. He was the son of Agnivesya andaccomplished in the Vedas and all their  branches, and after finishing his studies atthe preceptor’s, returned to his own abode.11. He remained a sceptic at home,holding his reluctance and inertness toacts. When his father Agnivesya saw hisson so slack in his duties, he upbraidedhim thus for his good.12. Agnivesya said:--Why my son do younot discharge your duties? Why are younot observing the daily rituals and theinjunctions of the holy scriptures?13. Tell me how can you succeed (inanything) if you remain inactive? How canyou attain salvation? Tell me also thereason of your cessation from acts.14. Kárunya replied:--The offering of dailyoblations, and performance of morningand evening devotions during life, areinculcated in the Veda and law as theactive duties.15. But it is neither by acts or riches, nor  by means of progeny, that one obtains hisliberation, it is solely by self-denial thatMahatmas taste the ambrosia (oemancipation).16. Tell me my father! which of these twoordinances is to be observed by me?Doubtful of this I have become indifferentto acts.17. Agasti said:--Hear me my son, thatKárunya after saying so held his silence;when his father seeing him thus, rejoinedhis speech.18. Agnivesya said:--Hear me relate anarrative (to you) my son, and you havingfully considered its meaning in your mind,may do as you may choose (best for you).19. There was a lady named Suruchi, the best of the Apsanymphs, who wasseated on the mountain peak of Himálaya,surrounded by peacocks around.20. Here Kinnaras inflamed by lovesported with their mates, and the fall of heavenly streams (Gangá and Yamuná),served to cleanse the gravest sins (of men).21. She saw a messenger of Indra makinghis way through the sky; and then thismost fortunate and best of Apsarás,addressed him thus:22. Suruchi said:--O you messenger of gods, tell me kindly from where you comeand what place are you going at present?23. The divine Ariel replied:--Well haveyou asked O pretty browed maid, and Iwill tell you all as it is. Know, Arishtanemithe royal sage, who has made over hisrealm to his son.24. He has (now) with religiousindifference (to the world), set out to theforest for (practice of) asceticism, and is performing his austerities on the GandhaMádana mountains.
 
2YOGA VASISHTHA MAHARAMAYANA
25. I am now returning from there after discharge of my errand, and repairing toSakra’s (palace) to report the matter.26. Suruchi said:--Tell me, my lord, whatmatter has taken place there. I am withsubmission (much) inquisitive after it, nor should you cause me (the pain of) anxiety.27. The messenger replied:--Hear megentle maid, relate to me in length(everything) as it has occurred.28. On hearing that the king was practisingthe utmost rigors of asceticism in thatforest, Indra, the lord of gods, desired meto take this heavenly car and repair at onceto the spot.29. “Take this car,” said he, “bearing the(dancing) Apsarás equipped with all their musical instruments, and furnished with a band of Gandharvas, Siddhas, Yakshas andKinnaras.”30. “Convey them,” said he, “with all their wired instruments, flutes and drums to theauspices of the woodland mount of Gandha Mádana.31. “There having placed the PrinceAristanemi in the vehicle, bring him to theenjoyment of heavenly delight in this cityof Amarávati (the seat of immortals).”32. The messenger added:--Receiving thisinjunction of Indra and taking the car withall its equipments, I proceeded to thatmountain.33. Having arrived at the mountain andadvancing to the hermitage of the king, Idelivered to him the orders of the greatIndra.34. Hearing my words, O happy lady! theking spoke to me with reluctance and said:I wish to ask you something Omessenger, which (I hope) you willanswer.35. “Tell me what good and what evilsthere are in heaven, that knowing them(beforehand), I may think of settling thereas I may choose.”36. I answered, saying:--In heaven there isample reward for merit, conferring perfect bliss (to all); but it is the degree of meritoriousness that leads one to higher heavens.37. By moderate virtue, one is certainlyentitled to a middle station, and virtue of an inferior order, leads a person to a lower  position (in the heavens).38. But one’s virtue is destroyed by hisimpatience at the excellence of his betters, by his haughtiness to his equals, and by his joy at the inferiority of others.39. “When one’s virtue is thus destroyed,he must enter the abode of mortals. Theseand the like are the effects of merit anddemerit (with us) in heaven.40. Hearing this, O good maiden, the kinganswered and said: “I do not, O divinemessenger! like the heaven that is of suchlike conditions.41. “I will henceforth practise the mostaustere form of devotion, and abandon thismy unhallowed human frame in the sameway, as the snake abandons his time-wornskin.42. “Be you pleased, O delegate of thegods! to return with your heavenly car tothe presence of the great Indra from whereyou came, and travel in good fortune.”43. The celestial emissary resumed:--Thus being bid, I went O good lady to the presence of Sakra to report the matter.Who upon my rehearsal of the matter, wasstruck with great wonder.44. Then the great Indra again spoke to mewith a sweet voice and said: “Go you mymessenger again to that king, and take himto the hermitage of Válmíki.45. “He is well acquainted with everytruth, tell him my errand for the instructionof the dispassionate prince, saying:--46. “O great sage! remonstrate with this prince who is humble and dispassionate,and dislikes the enjoyments of heaven.47. “So that this prince who is aggrieved atthe miseries of the world, may graduallycome to attain his emancipation.”48. I then went and explained my missionto the royal hermit, took him to the sageVálmíki (who had grown amidst the ant-hills), and to whom I delivered greatIndrá’s charge for the king’s practice (of the means) for his final liberation.49. Then the sage (named after the ant-hillin which he had grown), welcomed theKing with gentle inquiries regarding hiswelfare.50. The prince replied:--“O great seer, thatart informed in all the truths of religion,and art the greatest of them that know theknowable, your very sight has given me allthat I desired, and therein is all mywelfare.51. “Great sage, I wish to learn from youhow I may escape the miseries which arisefrom one’s connection with this world, and
 
YOGA VASISHTHA MAHARAMAYANA3
which (I hope) you will reveal to mewithout reserve.”52. Válmíki said:--Hear me O king! I willrelate to you the entire Rámáyana, by thehearing and understanding of which youwill be saved even while in this life.53. Hear me O great and intelligent king,repeat to you the sacred conversationwhich took place between ma andVasishtha relating the way to liberation,and which I well know from myknowledge (of human nature).54. The prince said:--“O best of sages, tellme precisely who and what this Ráma was,what was his bondage and how he gotfreed from it.”55. Válmíki said:--Hari was proscribedunder an curse to take upon himself theform of a prince, with an assumedignorance as that of a man of littleunderstanding.56. The prince said: “Tell me who was theauthor of that curse, and how it could befall on Ráma, who was the personification of consciousness and joy,and the very image of wisdom.”57. Válmíki replied: Sanatkumára, whowas devoid of desires, had been residing atthe abode of Brahmá, to which Vishnu, thelord of the three worlds, was a visitor fromVaikuntha.58. The lord god was welcomed by all theinhabitants of the Brahmaloka as well as by Brahmá himself, except bySanatkura who was thus saw andaddressed to by the god.59. “Sanatkura, it is ignorance thatmakes you forsake your desires for fear of regeneration (on earth), therefore you must be born under the name of Sara-janmá to be troubled with desires.”60. Sanatkura in return denouncedVishnu by saying:--“Even all discerning asyou are, you shall have to sacrifice your omniscience for some time, and pass as anignorant mortal (on earth).”61. There was another curse pronouncedupon Vishnu by the sage Bhrigu, whoseeing his wife killed (by him), becameincensed with anger and said: “Vishnu youshall have also to be deprived of your wife.”62. He was again cursed by Vrindá to bedeprived of his wife, on account of his beguiling her (in the form of her husband).63. Again when the pregnant wife of Devadatta was killed (with fear) on seeingthe man-lion figure of Vishnu;64. The leonine Hari was denounced bythe husband, who was sorely afflicted atthe loss of his consort, to be thus separatedfrom his wife also.65. Thus denounced by Bhrigu, bySanatkumára, Devadatta and Vrindá, hewas obliged (to be born in this earth) in thefigure of a human being.66. I have thus explained to you the causesof all the curses (which were passed onVishnu), and will now relate to you allother things which you shall have carefullyto attend to.CHAPTER II. REASON OF WRITINGTHE RÁMÁYANA.1. Salutation to the Lord, the UniversalSoul, shining manifest in heaven, earth andthe sky, and both within and withoutmyself.2. One convinced of his constraint, anddesiring his liberation from it, and, who isneither wholly ignorant of, nor quiteconversant with divine knowledge, isentitled to this work.3. The wise man, who having wellconsidered the narrative as the first step,comes afterwards to think on the means of liberation, he shall truly be exempt fromtransmigration (of his soul).4. Know, O destroyer of your enemies!that I have first embodied the history of Ráma in this Rámáyana (as the preparatorystep to salvation).5. And I have given the same to myattentive pupil the obedient and intelligentBharadwája, as the sea yields his gems totheir seeker.6. These historical preparatories wererehearsed by the learned Bharadwája in the presence of Brahmá, seated in a certainforest of the Sumeru Mountain.7. Then the lord Brahmá, the greatgrandfather of the inhabitants (of the threeworlds), was so highly pleased with himthat he addressed him saying: “O my son!ask the best boon that you wish for.”8. Bharadwája said:--“O Lord, that artmaster of the past and future times, grantme the desired boon of communicating tome the means whereby people areliberated from their miseries.”9. Brahsaid:--“Go ask diligently of your preceptor Válmíki,to complete the

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