Laghu yoga-vasistha-english-translation


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Laghu yoga-vasistha-english-translation

  1. 1. Laghu YOGAVASISHTHA English Translation K. NARAYANASWAMI AIYER
  3. 3. LAGHU YOGA VASISTHA CONTENTSPREFACE .................................................................................... 5INTRODUCTION ..................................................................... 7LAGHU-YOGA-VASISHTA. ............................................... 42I. VAIRAGGYA-PRAKARANA .......................................... 42MUMUKSHU PRAKARANA. ............................................. 96UTPATTI PRAKARANA .................................................... 1141. THE STORY OF AKASAJA, THE SON OF AKASA ................................... 1142. THE STORY OF LILA ........................................................................... 1333. THE STORY OF KARKATI .................................................................... 1674. THR STORY OF AINDHAVA THE SON OF INDU OR THE MOON ........... 1885. THE STORY or THE DECEITFUL INDRA ................................................ 1926. THE STORY OF MANAS (MIND) ......................................................... 1967. THE STORY OF A BALA (LAD). ............................................................ 2048. THE STORY OF A SIDDHA .................................................................. 2079. THE CONCLUSION OF UTPATHTHI-PRAKARANA ................................ 218 2
  4. 4. LAGHU YOGA VASISTHAIV. STHITHI-PRAKARANA .............................................. 2481. THE STORY OF SUKRA VENUS ........................................................... 2482. THE STORY OF DAMA, VYALA AND KATA .......................................... 2623. THE STORY OF BHEEMA, BHASA AND DRUDHA ................................ 2764. THE STORY OF DASURA .................................................................... 2845. THE STORY OF KACHA ....................................................................... 3216. THE CONCLUSION OF STHITHI PRAKARAXA ...................................... 328UPASANTHI PRAKARANA.............................................. 3311. THE STORY OF KING JANAKA ............................................................ 3312. THE STORY OF PUNNYA AND PAVANA.............................................. 3443. THE STORT OF THE GREAT BALI ........................................................ 3614. THE STORY OF PRAHLADA ................................................................ 3775. THE STORY OF GADHI ....................................................................... 3986. THE STORY OF UDDALAKA ................................................................ 4137. THE STORY OF SURAGHU .................................................................. 4378. THE STORY OF BHASA AND VILASA ................................................... 4529. THE STORY OF VEETHAHAVTA .......................................................... 45710. THE CONCLUSION OF UPASANTI PRAKARANA .................................. 481NIRVANA PRAKARANA .................................................. 505 3
  5. 5. LAGHU YOGA VASISTHA1. THE STORY OF BHUSUNDA ............................................................... 5052. THE STORY OF DEVA-PUJA (THE WORSHIP OF GOD) ......................... 5353. THE STORY OF BILWA FRUIT ............................................................. 5564. THE STOKY OF SILA, A GRANITE ........................................................ 5605. THE STORY OF ARJUNA ..................................................................... 5636. THE STORY OF THE HUNDRED RUDRAS ............................................. 5717. THE STORY OF VETALA (GOBLIN) ...................................................... 5788. THE STORY OF BHAGEERATHA .......................................................... 5869. THE STORY OF SIKHIDWAJA .............................................................. 59510. THE STORY OF KACHA ...................................................................... 67411. THE STORY OF MITHYA PURUSHA, THE ILLUSORY PERSONAGE ........ 67912. THE STORY OF BHRINGISASA ............................................................ 68413. THE STORY OF IKSHWAKU ................................................................ 69014. THE STORY OF A MUNI AND A HUNTER ............................................ 710THE CONCLUSION OF NIRVANAPRAKARANA ............................................ 717K. NARAYANASWAMY AIYAR - BRIEF BIOGRAPHICAL NOTE ...................... 739 4
  6. 6. LAGHU YOGA VASISTHA PREFACETHE YOGA-VASISTHA is a popular text onAdvaita Vedanta, Puranic in form andphilosophical in content. It is also known by othernames like Arsa Ramayana, Jnana Vasistha, MahaRamayana, Vasistha Ramayana and Vasistha and isascribed to sage Valmiki himself. It is in the form ofreplies given by Vasistha to Sri Ramas queriesregarding philosophical problems of life and death,and human suffering, and treats the essentials ofAdvaita Vedanta. It seems to advocate the dristi-sristi-vada which holds that the world exists only solong as it is perceived: manodrsyam idam sarvam „thewhole world t)f things is the object of the mind‟.The Laghu-Yoga-Vasistha is an abridged version ofthe Toga-Vasistha, compiled by one Abhinanda ofKashmir. For the first three Prakaranas there is acommentary called Vasistha Candrika byAtmanSuka, and for the last three Prakaranas,Mummidi Devaraya wrote the Samsarataranicommentary (both published with the text,Nirnayasagar Press, Bombay, I888). 5
  7. 7. LAGHU YOGA VASISTHAThis English rendering of the Laghu-Yoga-Vasisthaby the late K. Narayanaswamy Aiyer was firstpublished in I896 (Thomson & Co., Madras) andthen in I9I4 (Hoe & Co., Madras). It is a freetranslation trying to present the ideas contained inthe text in a lucid manner using at times theexplanations of the Sanskrit commentaries. TheAdyar Library is again bringing this work intoprint as there has been a demand for it. Someeditorial changes have been made. A biographicalsketch of the translator has also been included inthis edition. DIRECTOR 6
  8. 8. LAGHU YOGA VASISTHA INTRODUCTIONIT is intended to give herein a short introductionto, and an analysis of, Laghu Yoga Vasistha. Ofcourse the analysis cannot be an exhaustive one, asit will have then to run through many pages andform a book of its own. There are, as at presentknown to us, two works by the name of YogaVasistha, the larger one going by the name ofBrihat Yoga Vasistha and the smaller one, LaghuYoga Vasistha. The term Brihat means great, whileLaghu signifies small. Vasistha is because of thiswork emanating from Rishi Vasistha as will beseen later on. Though the book is dubbed with theappellation, Yoga Vasistha, it treats of jnana onlythough practical Yoga is dealt with in two storiesin this work. Even there it says that the pure Raja-Yoga is meant and not Hatha-Yoga. Rather theword Yoga seems to have been used in the title ofthis work in its generic sense of including Jnana-Yoga and other Yogas as in the Bhagavad Gita.Of the two above mentioned works, the smallerone is an abridgment of the bigger and contains 7
  9. 9. LAGHU YOGA VASISTHAabout 6,000 Granthas1, whereas the latter contains36,000. The commentary of the former has the samenumber of Granthas as the original whereas that ofthe latter amounts to 74,000 Granthas which withits original is a lakh on the whole. In the abridgedtext, almost all the words of the bigger one arereproduced verbatim from the bigger one, thework of the author being generally to clip thebigger of its expansive descriptions and so on; sothat in the work before us, we have got thequintessence extracted. This work seems to havebeen undertaken by one Abhinanda, a great panditof Kashmir. The authorship or rather writership isattributed to Rishi Valmiki, the author of theRamayana who is said to have related the whole ofYoga Vasistha to Rishi Bharadwaja as havingoccurred between Sri Rama and Rishi Vasistha. Butof this, later on. The larger work seems to havebeen partially translated by a gentleman hailingfrom Bengal. But this one, though small, it isnamed, is yet big enough.1 A Grantha equals 32 syllables 8
  10. 10. LAGHU YOGA VASISTHAThis work is, in the words of Madame Blavatsky,„meant for the few only‟. In the phraseology of thiswork, it is intended neither for those Ajnanis (orthe worldly-minded), who welter in the sea ofSamsara without being indifferent to the worldlythings nor for those higher spiritual personageswho have reached a state of adeptship, so as to beabove all advice. Hence it is written in the interestsof those who have become indifferent to worldlythings and crave for spirituality becoming a potentfactor in their daily lives. Fancy a work like TheVoice of Silence put into the hands of a worldlyperson of decidedly materialistic view and he willthrow it away in sheer disgust. Similarly will thiswork appear to a person who has not caught aglimpse even of the higher life and principles. Aperson of true Vairagya, should he wish to havenot only some hints thrown on the nature ofcosmos, Manas (mind) and Universal Spirit fromthe idealistic standpoint but also some rules ofguidance in his daily practical life towards occultknowledge with the proper illustrations will hereinfind, in my opinion, a mine of knowledge to beguided by and to cogitate upon. 9
  11. 11. LAGHU YOGA VASISTHAThere are some peculiar traits in the feature of thiswork as contradistinguished from other spiritualworks in the Sanskrit literature. As all know, theVedas and the Upanishads are so mystic in theirnature in many places that their real meaning isnot grasped clearly and all persons except trueoccultists rare to find in this world interpret themin different ways, one holding that the Vedasinculcate nature worship, another putting uponthem a diametrically opposed view and so on.Even in the Ten Upanishads, all the metaphysicalleaving aside for the present, as impossible, theoccult theories have not been worked out in asystematic manner except in the way of some cluesvouchsafed thereupon. Taking the Puranas in theirdead letter light, our Pandits generally have foundthem replete with indecent and absurd stories andthrown them into a corner; and hence the nickname of Puranas has been applied, in ordinaryusage amongst us, to anything that is a farrago offictions and absurdities. But for the timelyresurrection of them by H. P. Blavatsky with theprofound ray of light shed upon them by her,almost all of us should have unanimously buried, 10
  12. 12. LAGHU YOGA VASISTHAby this time, into oblivion all those savouring ofPuranas. Even she has not thrown full light onthem, as she probably was not privileged so to do.As regard, Itihasas, namely, the Mahabharata andthe Ramayana, they are considered as so manystories only and as such are much in favour of ourorthodox Pandits who do not care to go aboveworldly things. Vedanta soars high in the region ofthe Absolute with its theories and words; and ourmetaphysicians of the old school in India, carryingthe notion of the physical world up there, try tosolve the problem of the homogeneity or otherwiseof the Infinite and are wrangling with one anotheras our Advaitins, Visishtadvaitins and Dvaitins aredoing in their everyday lives, so much so that theirarguments end in mental gymnastics only andwith nothing practical in their lives. Here a curiousinstance occurs to me. One day an Advaita Panditlectured in a certain place about Brahman beingNirguna (or without any attributes), and the onlyReality and argued with great vehemence againsthis adversary. Next day seeing him, while I waspassing by, circumambulate an idol in a temple, Iasked him as to whom he was paying respects. The 11
  13. 13. LAGHU YOGA VASISTHAPandit merely laughed over the affair without ananswer. Thus are most of our Pandits, theorizingonly with nothing practical about them andsoaring into the region of the Absolute without aproper knowledge of the basic foundations ofVedanta.But Yoga Vasistha has chalked out for itself a newand distinct path. At first, it enunciates a doctrinein its several bearings and then elucidates it withbeautiful stories. There in it gives also rules ofguidance for the conduct of life in the daily world,these also finding their illustrations in the storiesgiven out. As in the Puranas, we have not to rackour brains over with the slight hints thrown thereinand to sometimes give up in despair the problemsbefore us.Secondly This book serves as a ladder wherewithto scale from the Seswara Sankhya doctrine ofPatanjali as given out in his Yoga-Sutras to theMaya-conception of the Advaita Pantheists andthus renders possible a reconciliation betweenthem both. Through a study of Patanjali’s Yoga 12
  14. 14. LAGHU YOGA VASISTHASutras, it is clear from Book III, Aphorism I7 thatthe cause of all pains is the conjunction of the seerwith the visual or the subject with the object; theconception of „I‟ having been brought about by theidentification of the subject with the object.Through Sakshatkara Anubhava or directrealization, the Yogi finds he is one with the subjectand does not find then the reality of the object. It isthis that is illustrated in the story of Suka.Thirdly, some of the theories and facts, occult,metaphysical or otherwise, given out by H. P. B.find their corroborations in this work. I have got adeep-seated conviction in me which tells me that ifTheosophical ideas are ever to gain a firm footingin India, it can only be by showing that it is H. P. B.s explanations alone that can throw proper lightupon and galvanize with life our old Aryan works.For this purpose, I think all the authorities, expressor implied, which are found in a stray form in theHindu works, should be ransacked, culled out andgiven to the world. As H. P. B. herself said, herbusiness was to string the flowers found in India as 13
  15. 15. LAGHU YOGA VASISTHAwell as in other places and make a nosegay out ofthe same.Now I shall give out some illustrations. They are:(I) That Para brahman, the Absolute is not thecause of the creation of Brahma or the universe ascreation implies some conditioned thought andspace and as the Infinite is unconditioned and cantherefore have no kind of causal relationship tothat which is finite or conditioned, viz., theuniverse which manifests itself or is absorbedaccording to the Law of the Absolute (vide thestory of Sikhidwaja).(2) Devas and Asuras are merely the oppositeintelligential forces or poles in nature such aspositive and negative. With the cessation of the oneaspect, the other also ceases to exist. This statementis to be found in the story of Prahlada.(3) In The Secret Doctrine it is stated that the Asuras,Rudras, etc., represent in one sense the egos ofman; they being the active powers as opposed to 14
  16. 16. LAGHU YOGA VASISTHADevas, the passive ones. This fact is exemplified inSukra‟s story as well as in the story of the I00Rudras.(4) The eking out of the double and the meansthrough which such things are done, vis., throughthe mastery of Kundalini Sakti are given out in thestory of Sikhidwaja.(5) Being itself a work intended for occult students,this book gives out the seven states of Jnana andAjnana (vide Utpaththi and Nirvana Prakaranas);the seven Ajnana states are not given out in theworks I have come across though the former are.(6) The relationship between an occult Guru andhis Sishya or disciple (as appears from the story ofSikhidwaja).(7) The experiences of those persons (who are ableto elevate themselves beyond their physical bodies)as a Jiva-Suchi or Neevara-Sukam, either as aneedle or the tail-end of paddy which isexemplified in the Story of Karkati. 15
  17. 17. LAGHU YOGA VASISTHA(8) Some of the secret meanings of Brighu,Vasistha, Kasyapa, etc., as well as of the worship ofGod.(9) The reality of thought as in the story of Gadhi.(I0) The emergence of all objects from the moonafter a minor deluge. Vairagya PrakaranaWithout multiplying more instances of this kind, Ishall proceed to the contents of this work. Theoccasion which called it forth demands that thework was intended for those only who wish topractically travel on the higher path. Most of ourreaders will have been fully acquainted with thecontents of our great Epic poem, the Ramayana.We find therein that Rishi Viswamitra turns uponthe stage in the early years of Sri Rama. The Rishiappears before his father, Dasaratha and demandsof him his son Rama to war with the Rakshasasinterfering with his sacrifice. Just before this time, 16
  18. 18. LAGHU YOGA VASISTHARama goes on a pilgrimage to the many sacredplaces; and having visited the Asramas(hermitages) of the wise, returns to his nativeplace. On his return, he grows quite disgusted withhis material life, spurns his wealth and other regalpossessions and grows despondent withoutperforming any of his daily duties. His attendantsgo and complain to the King his father of thegrievous plight of their master. Thereupon thefather sends for his son, seats him on his lap andenquires of him his state. But the son evades thequestion by simply laughing over the affair andgets away. At this juncture, Muni Viswamitra turnsup and the King delighted with the usual arrival ofsuch a distinguished and reverend guest consentsto execute any orders of the noble Muni. The Munidemands Rama for his aid at which Dasaratha ispanic-struck. Yet rallying himself, he volunteers hisown services in lieu of his eldest and dearlybeloved boy begotten through dire Tapas.Immediately the Muni begins to curse Dasarathafor his vacillation in the fulfilment of his promises,when Vasistha interposes and pacifies the sage bymaking the King fulfil his promise. Then Rama is 17
  19. 19. LAGHU YOGA VASISTHAsent for and his servants meanwhile relate to theRishis the pitiable present plight of their masterdisdaining to perform such actions as tasting food,drinking water, etc. At which Vasistha remarksthat the Vairagya (indifference) of the Prince is notakin to that produced by such momentaryaccidents as the loss of some dearly belovedrelative or wealth but is one which is thepremonitory symptom of a spiritual developmentin him after which development all his duties willbe regularly per formed by him. On Rama s arrivalat the regal assembly, he is asked by one of theRishis as to the cause of his present sorrow. Atwhich Rama makes a long tirade against wealth,life, Ahankara, Manas (mind), desires, body andother material things and at last winds up bysaying that he will rather expose himself to thetorments of hell-fire than undergo the excruciatingmental tortures, consuming him little by littlethrough the abovementioned causes. Thisconcludes the chapter called Vairagya Prakarana orthe section on in difference to worldly things. 18
  20. 20. LAGHU YOGA VASISTHA Mumukshu PrakaranaThis work consists on the whole, of six Prakaranasor sections. Passing by the first, namely, VairagyaPrakarana which has appended to it, the story ofSuka, the son of the present Vyasa, we have fiveother Prakaranas, namely, Mumukshu (longingafter Salvation), Utpatti (origin), Stithi(preservation), Upasanthi (quiescence) andNirvana (absorption), the last. In these fivechapters, Vasistha inculcates advice upon Rama,gives him the reason why and how he should workin the world by tracing the origin of the universeand the ‟I‟ in man to which are identical from theidealistic stand point with the Original Cause orthe Causeless Cause of all and devising means fortheir destruction and finally initiates him into themysteries of Atman.First comes the story of Suka in the first Prakarana.Suka was not satisfied with all the explanations hisfather, Vyasa gave of Maya and hence resorted toJanaka for aid who by Aparoksha or directrealisation within himself, showed the end. Then 19
  21. 21. LAGHU YOGA VASISTHAcomes the second Prakarana called Mumukshu. Ofthe four fold qualifications necessary to a discipleon the path, vis., the discrimination of Atman andnon-Atman, etc., Rama having developed the firstthree is asked by Vasistha to concentrate his mindupon the attainment of Moksha. For this purpose,Vasistha expatiates in Mumukshu Prakarana uponthe preliminary qualifications necessary for theattainment of Moksha or salvation. Here the authorsays that the four sentinels posted at the gate ofMoksha are Santi (quiescence of mind or sweetpatience), Vichara (the enquiry after Atman),Santosha (contentment of mind) and Sadhu-Sanga(association with the wise) and will have to bebefriended by one wishing to attain Moksha.Should one of them at least be befriended, he willintroduce the aspirant to his companion sentinels.Then the author goes on to explain that Mokshadoes not mean the physical separation from allworldly affairs but only a state of the mind bereftof all impure Vasanas or clinging towards, but yetworking as usual amidst, worldly things. Thedifference between Vasanas, pure and impure iswell defined in this chapter. 20
  22. 22. LAGHU YOGA VASISTHAHaving thus given out the nature of the goaltowards which all egos are gravitating, Vasistha, inorder to relieve Rama from the mental despair andanguish in which he was placed, then traces theorigin of „I‟, its growth and its quiescence and thenthat state from which the above three states can beviewed as one. For this purpose, he gives out itsrelationship with the one Reality and the universe.This is precisely the position in which Arjuna wasplaced when he was instructed by Sri Krishna as inthe Bhagavad Gita and when also he was told therelationship existing between the Universal Spirit,the ego and the cosmos; the difference being thatthe detailed instructions in this work are not givenin a veritable battle field but in that of the mindand are illustrated by a series of stories wherein thedifferent stages of the mind are worked out to suita disciple on the path. Now taking his stand on thePantheistic conception of Brahman being the oneReality and the universe and Jiva as his aspect ormanifestation, Vasistha begins the UtpattiPrakarana with the statement that the Jiva or ego in 21
  23. 23. LAGHU YOGA VASISTHAman and the universe in their innate condition areBrahman only and this phenomenal universe is butan outcome of the Divine Will seeming to be realthrough the workings of the mind. In the technicalphraseology of this work, the ideation reflected inthe Lila-Sankalpa of Brahman is the origin of theworld; its manifestation, the preservation of theworld; and its disappearance, the destruction of theworld. These are the three aspects that are dilatedupon in the second, third and fourth Prakaranas. Inother words, the old Hindu philosophers held thatthe universe is nothing but states or modes ofconsciousness reflected through the Sankalpa orwill of Para Brahman which is said through its Lawto evolve the universe out itself for its Lila or sport.The word Sankalpa is rather a difficult word totranslate. Originally it is the Divine Will inmanifestation and in man in his present stagebecomes the will-thought pertaining to hisAntahkarana or the lower mind. It is through theSankalpa of our Manas that the universe appears tobe and it is this Sankalpa that is asked to be givenup by one who wishes to soar to the one Realitybeyond this universe. The author of this work 22
  24. 24. LAGHU YOGA VASISTHAdefines, in one chapter, Sankalpa to mean theideation of Aham or „I‟; which arises in therelationship of subject to object when conditioningis brought about. Utpatti PrakaranaIn beginning with Utpatti Prakarana, the authorgives out a story to illustrate Para Brahmmanifesting itself as Brahma, the creator with theconception of „I‟ through its own Sankalpa. Insteadof giving out, as in the Puranas, that the creator,Brahma arose out of the navel of Narayana withfour hands, etc., this work states that, out of theone vast Akasa of Jnanam, the one Plenum ofAbstract Intelligence, a Brahmin, the primeval egocalled Akasaja was born who lived for a long timewhen Kala (time) wanted to get at him and bringhim under his clutches but was unable to do sothrough the radiant Tejas (lustre) that shone abouthis per son. Then Kala consulted with Yama(Death) who also is the personification of Time butin the lower or Rupa planes and advised theformer to go in quest, of any of the past Karmas of 23
  25. 25. LAGHU YOGA VASISTHAthe Brahmin which were found to be nil.Thereupon Yama is said to have remarked to Kalathat the Brahmin was no other than Brahmahimself; though performing Karmas, Brahma hadnothing clinging to him, as he did not performthem for any selfish purposes of his own. Fromthis, it will be clear that, ere creation began, therewas one vast space or Akasa with no activity in itor in the noumenal state of Para Brahm.When evolution began, three kinds or states ofAkasa are said to have evolved, vis., Jnanakasa,Chidakasa and Bhutakasa. The last is the elementalAkasa compounded of the quintuplicated fiveelements, Akasa, Vayu, etc., whereas Chidakasacorresponds to the plane of the lower mind.Jnanakasa corresponds to the third body or plane.The first ego of Brahma which is differentiated intomany is then, in the story of Lila, traced in itsworkings in the three Akasa above-mentioned. Thethree pairs introduced therein are (i) Lila andPadma, (2) Arundhati and Vasistha, (3) Vidurathaand his spouse. In the story of Karkati we come tothe lowest stage, whether of the man or world. Theintelligence or Purusha that pervades the physical 24
  26. 26. LAGHU YOGA VASISTHAbody is described in this story. In the Upanishadsand other books, the Purusha in this stage islikened to a thread or the tail-end of paddy. Asstated in this work further on, the normalexperience of humanity now is of being no otherthan the physical body, though some may, intheory, hold that they are different from the body;the second experience is the direct perception oftheir being like a thread-like substance in the grossbody and being different from the gross one. In thethird state, they rise to a direct experience of theirbeing the universe. The Rakshasi Karkati having avoracious stomach was unable to fully gratify herappetite and hence got a boon from Brahma toenter as a Jiva-Suchi or living needle into allhuman beings, with the power of troubling thoseof lower desires but becoming the slaves of thosewho are conquerors of them. It is this Rakshasi thatis at the bottom of all our pains and that can bemade to minister to our wants, if we will onlymake up our minds to lord over our desires.The story of Aindhava brings some corroborationsto the occult doctrine. The author, after describing 25
  27. 27. LAGHU YOGA VASISTHAthat the universe is no other than the aspect of theBrahmic intelligence, now proceeds to theenumeration of the worlds that exist. At thebeginning of a creation, Brahma is said to haveasked the resplendent orb of the sun to describe itsorigin. The sun and its nine brothers of suns aresaid to have been born out of Indu since accordingto the Hindu or occult doctrine all things mergeinto the moon during Pralaya - the son of Ksyapa,and to be ruling over the ten worlds created bytheir own Sankalpa as if they were Brahmasthemselves. Hence arose the ten worlds out of theirminds. These ten worlds may refer to either the tensolar systems or the ten worlds which are subtlerand subtler than one another and existing in space.Besides the 7 worlds as ordinarily known, there aresaid to be at first three other worlds which havearisen out of the one. Out of the one arises at firstthe three lokas of Brahma, Vishnu and Rudra whooriginate and work in the seven worlds, Bhu,Bhuvar, etc., up to Satya. Then are introduced thestories of the wily Indra, Chitta and a lad toexemplify the illusory nature of the universe. In thestory of Sambarika, the Siddha, the illusory nature 26
  28. 28. LAGHU YOGA VASISTHAof time is also illustrated. Thus eight storiesconclude this chapter wherein is traced the initialstage of the origin of „I‟ wherein is exemplified thefact that the universe arises out of the mereSankalpa of the original creator, both the universeand Jiva, the intelligence arising as the illusoryaspect of the one Substratum. Sthithi PrakaranaThis section deals with the Sthithi character or thepreservative aspect of the mind or the universe. Inthe first story of Sukra, the ego is made to passafter its origin through a series of births in a timeappearing very short to his father Bhrigu who wasthen engaged in Nirvikalpa Samadhi near his sonand hence was existing in higher planes. Studentsof esoteric literature know full well that, of all theplanets, Sukra or Venus corresponds to our ego orthe higher Marias. This higher Manas and the rayof Atman or Buddhi pass through the differentforms of humanity as well as the lower ones.Having traced thus, the author next proceeds togive out the curious story of Dama and two others 27
  29. 29. LAGHU YOGA VASISTHAto illustrate how the „I‟ in man developss itself inhim after innumerable births with the Ahankarawe find in him now. Once upon a time, there rageda war between the Devas and the Asuras. Thelatter, finding themselves worsted in it, createdthrough the Mayavic power of their leader threemen without Ahankara or the conception of „I‟ inthem to fight with their opponents; since onewithout Ahankara will be able to face his enemywithout any the least fear, and regardless of theconsequences of his actions. The Devas, findingtheir enemy too tough for them to deal with,applied to the higher powers for help. Vishnuadvised them to adopt a rather queer plan. Thatwas of again and again pretending to make warwith their opponents and of again and againretiring from the field, when their enemy madeonslaughts against them. By this process, they weretold by Vishnu that the „I‟ in the Mayavicpersonages would be provoked and hardened andthat those personages would grow terribly afraidof the results of the war and be discomfitedthrough the generation of „I‟ in them. Thisprocedure was adopted and the Devas gained the 28
  30. 30. LAGHU YOGA VASISTHAday. After this was over, three others of true Jnanaand hence without Ahankara were created afreshby the Asuras and sent against the Devas, Findingthem too hard to combat with, the passive powersof Devas again implored Vishnu for aid. In thisinstance, Vishnu came directly to the field of battleand took the 3 Mayavic personages away, as menof true Jnana find their asylum in Him alone. Thuswe find that the desires in the external worldwhich have at first no hold on the subtle „I‟ in thisworld get a hold over it and concrete it through, asit were, a play of spiral game with it. It thus takes along time ere the evils desires take possession ofthe heart. Likewise many births are required fortheir eradication. Both these stages are necessary toa progressing ego. The ego should first get intodesires and be tinged with Ahankara; so that,through such a course, it may learn the lessons attheir hands and after the lessons are learnt it nolonger needs the desires and gets out of them. Thisis the reason why, in that, valuable work called TheLight on the Path, it is said: „Seek in the heart thesource of evil and expunge it. It lives fruitfully inthe heart of the devoted disciple as well as in the 29
  31. 31. LAGHU YOGA VASISTHAheart of the man of desire. Only the strong can killit out. The weak must wait for its growth, itsfruition, its death. And it is a plant that lives andincreases throughout the ages. It flowers when theman has accumulated unto himself innumerableexistences‟.Then this Prakarana, having in all 5 stories, endswith those of Dhasoora and Kacha wherein it issought to explain the position that, though theuniverse appears to be real in itself in this stage, itis nothing but Atmic Sankalpa or a mode of theconsciousness of Atman. It is in this Prakarana thatthe three modes of Ahankara engendered arementioned. The first is the stage where the manidentifies himself with the physical body which isthe lowest of Ahankaras and ought to be shunned.The second is where one identifies himself with athread-like small wire. In the third stage, he findshe is this entire universe. These three stagescorrespond to the gross, subtle and causal bodiesof man and are the intelligences presiding overthem. Beyond these is Turya, the 4th stage where 30
  32. 32. LAGHU YOGA VASISTHAone is above the universe and identifies himselfwith the Spirit itself. Upasanthi or Upasama PrakaranaThis is the section which deals with the quiescenceof the mind after its sport in the universe. ThisPrakarana rejoices in nine stories wherein it isstated that the quiescence of mind can be obtainedonly after many births. To develop this state, manymeans are given out, such as the Lord s gracethrough Bhakti or devotion, the direct knowledgeof Maya, Yoga, Atma-Vichara or Atmic enquiry,and Chitta-Nirodha or the control of mind,Prnayama, etc. King Janaka sees all as Chidanadaand reaches a higher state. Punnya and Pavanareach the goal after the lapse of many births. Bali ofthe Trivikrama Avatar did his actions in aNishkama manner without reference to their fruits.Prahlada was ever worshipping the lotus feet ofIsvara. Gadhi, the father of Viswamitra had a directperception of Maya and thence of God, since theAbsolute cannot be seen without overcomingMaya. Atma-Vichara or Atmic enquiry was the 31
  33. 33. LAGHU YOGA VASISTHAceaseless means adopted by Uddhalaka andSuraghu. Bhasa and Vilasa put an end to all theirpains through the same course. Veethahavyaresorted to Pranayama or the control of breath forthe subjugation of his mind.The story of Gadhi is worthy of being reproducedhere. Having been daily engaged in meditation inwater, he one day wished to know the nature ofMaya and was blessed by Vishnu the Higher Self,here represented as a dark blue cloud with theboon of seeing Maya directly and of overcoming it.Some days after, as he was passing to the waters ofa tank, his mind recurred to the boon of Vishnu;and when he stepped into the tank, he wasentranced and vividly remembered, in his normalstate, all the lives he had led during his Samadhi,as a Brahmin and as a Chandala (out-caste). Notknowing the reason why these visions arose, hereturned home where he met with a guest whouttered some words which went to prove that hisdream in the tank was a reality. So in order toverify the same, he went to the many placespointed out by the guest and found all the events 32
  34. 34. LAGHU YOGA VASISTHAof his dream realized as an actuality in the wakingstate. This story illustrates the fact that the manylives we are going through in our present state ofAjnana are like so many dream lives which, thoughthey may appear as true like our waking states, areyet not so, when a high stage of spiritualdevelopment arises. In the story of Veethahavyawith which this Prakarana winds up, the differentstages of his development on the uttering of thesacred word, Pranava, are described. To produce acontrol of the mind, two things are essential, PranaNirodha and Sanga-Tyaga, viz., the control ofPrana and renunciation of Sanga or association. Bythe latter is meant not disassociation with theworld but only with the longing after, or theattraction towards, the objects of the world. ByPrana-Nirodha, the author expressly states that hedoes not mean it in the Hatha-Yogic form but onlyin the Raja-Yogic way. Nirvana PrakaranaThis last section has I4 stories in it. The ego in thisstage reaches the Turya or fourth state, after the 33
  35. 35. LAGHU YOGA VASISTHAdeveloped one has „crossed the three Halls‟ and isable to have a commanding view of the lowerstages. This Prakarana begins with the story ofBhusunda, the great Yogi. Bhusunda, meaning acrow, typifies a great spiritual power existing froma very remote period through marvellous Yogastrength and, according to his own version, hadwitnessed Vasisthas born eight times,Hiranyakshas diving with the earth down intoPatala thrice, Daksha, the Prajapati losing thesacrifice twice and other mysteries. Then comes thestory of Deva Puja. Here is stated the true rationaleof the Puja or worship of God now conducted bythe Hindus. All the form worships are intended forthe men in the lower stages alone. Brahma, Vishnu,Rudra, etc., are developed entities only. Jnanaalone is the true God and the flowers, etc., withwhich God has to be worshipped are equal visionover all, contentment of mind, spiritual wisdom,etc. Of course this is likely to disturb theequilibrium of our orthodox men; but facts cannotbe gainsaid and should be given out. After somestories are passed, the story of Arjuna comes inwhere in Karmas are asked to be performed 34
  36. 36. LAGHU YOGA VASISTHAwithout caring for their fruits. But the best story ofall in this Prakarana is the story of Sikhidwaja.Some years ago it came out in „The Theosophist‟ ina series of articles. The author impresses, throughthis story upon a disciple, the necessity of a Guru,an adept and not an ordinary teacher in order tolead him on into the higher pursuits of occultmysteries. Otherwise the disciple will only be, likethe blind led by the blind. He is asked to placeimplicit faith in the words of such a Guru. TheMaster can truly impress his thoughts upon thestudent s mind only when it is rendered passive tothat of the teacher, Otherwise no real progress inoccultism in possible. But the Hindus of moderndays have degraded it to such an extent as to exactthe same kind of obedience from an ordinarystudent towards an ordinary teacher. Then someother points have also to be noticed in this story.True renunciation lies not in immuring oneself in acloset or going to a forest but in per forming one sKarmas with a mental abnegation. One shouldneither court fresh Karmas nor shirk the old onesthat are peculiarly his. This should be the positionof a true Jnani. True renunciation or Sannyasa is 35
  37. 37. LAGHU YOGA VASISTHAfinely illustrated in this story. King Sikhidwajaafter leaving his kingdom, retires into the forest.There his wife, herself an adept, visits him in herMayavic Rupa or double, assuming a malephysical form and passing by the name of KumbhaMuni. When the king found that this supposedMuni was a personage of great powers, he tookhim up as his Guru; he consenting to the twoconditions imposed upon him as in other cases ofinitiation, namely, implicit faith in, and acting upto, the words of the Guru and repeated efforts to bemade for the entire control of the mind. Then theMuni remarks that the King s pains were caused bywant of true Sannyasa or renunciation in him. TheKing replies that he gave up his kingdom, wealth,wife, etc., and retired into the forest and wishes toknow if that is not true renunciation. No, the Munireplies. Then the King gives up his love for theforest in which he is and asks if that does notconstitute true renunciation. Again did the samenegative word come out of the lips of the Muni.Then the King consigns the bowl, cloth, etc., whichalone he has, into the fire and wishes to know ifthat is not Sannyasa. Again was the same negative 36
  38. 38. LAGHU YOGA VASISTHAreply given out. Then the King ruminates over hissituation; it is sin on his part to gainsay his Masters words and hence he dives into himself and findsthat the last cumbrance in him is his body which hewants to dispose of by ascending a high cliff andprecipitating it down the same, when the Muniprevents him from doing so and remarks that truerenunciation lies in the mind and not in theexternal things such as body, etc. Then the Munisets the King aright by going into the origin ofpain.Herein is also given out the dual nature of Manas,the mind, the pure one being purely Satvic innature and the impure one being full of Rajas andTamas. The author says clearly that the non-dualReality which exists amidst the manyheterogeneous things of the world can be cognizedthrough one s self-cognition only and not by anyamount of words or logic or thought. Therefore if aperson as a Jivanmukta cognizes through Samadhithe absolute identity of all things, and yet moves asusual in this world, then he will in course of timereach a state called Videhamukti, when he will 37
  39. 39. LAGHU YOGA VASISTHAthrow aside all shackles of bodies and merge intothe Absolute fontal Bliss. As, at the end of everyPrakarana in this work, there is a chapter whichsummarizes the subjects dealt with in it, thisPrakarana closes with a chapter called NirvanaPrakarana, wherein are described the seven statesof Jnana, the seven states of Ajnana having beengiven out in a previous chapter.As regards the age of this work, we leave it tocompetent authorities to theorize as best as theymay. The events recorded herein should haveoccurred in Treta Yuga, when Rama incarnated.But in the initiation of Rama by Vasistha asrecorded in this work, we find the story of Arjunaintroduced herein. Is it not an anachronism, somemay ask? We shall find this objection will vanishinto thin air if we bear in our mind the fact thatnature is cycling round and round and is not asealed book to our ancients. Every recurrence ofthe Yugas brings with it its own Vyasas, Ramasand others. Therefore before the divine vision ofour omniscient Rishis, all the events, past as well asfuture, march in one procession as recorded in the 38
  40. 40. LAGHU YOGA VASISTHAtablets of Chitragupta. This is the very objectionwhich many Orientalists have taken withoutunderstanding exactly the views of the Hindus asregards the book of nature. This reply to theobjection made is one that has been urged by someof our medieval commentators.Whether Yoga-Vasishta is considered as anauthority or not, it is a matter of perfectindifference, so far as enquiring minds who arethirsting after real knowledge are concerned. Wejudge every work on its own merits and accordingto that canon of interpretation; we leave this workto the public to be judged. There are manyrepetitions in this work which are inevitable in aHindu religious book treating of the most abstrusequestions of philosophy and occultism. This workmay well be given the title of an amplified „Voice ofSilence,‟ of Madam Blavatsky dressed in the Hindugarb. We launch out this translation of Yoga-Vasistha with the conviction that full justice hasnot been done to the original. 39
  41. 41. LAGHU YOGA VASISTHAIt will be found that in many places in this workthe translation is free and many Sanskrit wordshave been left untranslated. Of course in a worklike this teeming with stories, a literal translationwill but mar the original. There are two reasonswhich induced me to retain the Sanskrit wordsthemselves in this work. Some of the terms usedherein have no proper English equivalents andhence do require periphrastic expressions toexpress rightly the underlying ideas. Many of theterms have become commonly known to readers ofVedantic literature- To understand this work fully,its predecessor „Vasudeva-Manana’ or themeditations of Vasudeva a compendium ofAdvaita philosophy published by us will be ofgreat help. One new feature of the presenttranslation is the summary given for every chapteror story.In this effort of mine, I was greatly assisted by mylate lamented co-worker R. Sundareswara Sastrial.My thanks are especially due to Mr. BertramKeightley, M. A, the General Secretary of theIndian Section T. S. for the great help he renderedme in revising my MSS.; as also to Messrs, N. 40
  42. 42. LAGHU YOGA VASISTHARamanujacharriar and B. S. Raghuthmacharriar fortheir kindly suggestions and aid during theprogress of this work.K. N., KumbakonamI896 41
  43. 43. LAGHU YOGA VASISTHA LAGHU-YOGA-VASISHTA I. VAIRAGGYA-PRAKARANASalutations to the Non-Dual Principle - through thethree organs (of mind, speech and body) - that isthe eternal Jnana (wisdom) Light illuminating (thethree worlds) Bhu (earth), Antariksha (interveningspace) and Swarga (heaven), as also our hearts andtheir exteriors and that has manifested itselfeverywhere as visible forms.Persons qualified to read this work called Vasishta(the work of Vasistha) should neither be Ajnanis(the ignorant or the worldly wise), nor thoseJivanmuktas (liberated ones), who have reachedtheir Jnana-Atman, freeing themselves from allpain, but only those who, conscious of being underbondage, long after freedom from it, and are in thatvacillating position, from which they contemplateattaining Moksha. 42
  44. 44. LAGHU YOGA VASISTHAMuni Bharadwaja having prostrated before hisomniscient Guru, Muni Valmiki addressed himsoftly thus How did Sri Rama of rare Satva gunacome to be in this terrestrial Samsara (mundaneexistence) full of pains and generative of dire re-births.To which Valmiki replied thus: My son2Bharadwaja, your question is fraught withincalculable happiness (to you and the entireworld). You art in possession of the four-fold3means of salvation which entitle you to questionme about Nirvanic bliss. Hence hearken to what Iam going to say to you. Thereby you will be able tomaster Ajnana which is the source of all pains. Thisillusion of the universe manifests itself, though itreally is not, in Para Brahm (the one Reality), likethe blue colour which is unreal, though it appearsin the sky overhead. The Supreme Nirvanic bliss isattained the moment when one, after having:2 Son here refers to a disciple3 The four-fold means are (i) The discrimination of Atman and Non-Atman, (2) Indifference to the enjoyments of objects both in this worldand the higher, (4) Sama, Dama, Uparati, Titiksha, Samadhana andSraddha, (4) Mumukshatwa or the longing after salvation. 43
  45. 45. LAGHU YOGA VASISTHAdecided in himself, that it will be decidedlybeneficial to, not in the least, bring to recollectionand to forget this illusion of the universe, cognizes,through intuitive spiritual perception, the unrealityof the universe which appears, as real, to the mindthat is of the nature of Samskaras (self-reproductive thoughts). This Supreme Bliss is ever-shining, not created by any, self-existent andimperishable. But it will not be cognized andenjoyed by those ignorant persons who wallow inthe mere pitfalls of the Sastras (book-learning)inculcating the lower (terrestrial) wisdom, ascontra-distinguished from the higher (Divine)wisdom, which sets its face against the recollectionof things; visible. The wise say that the best thingfor a man to do in this world is to give up, withoutthe least longing, Vasanas, (all affinities for objects)which cause the mind to fluctuate, and that suchabdication constitutes the Eternal Moksha(salvation) and the stainless path.Vasanas are of two kinds. The impure Vasanas arethose which, generating re-births, are terrific intheir results while the pure ones are those which 44
  46. 46. LAGHU YOGA VASISTHAliberate one from such re-births. The great Onessay that the generation of the ever-recurrent cycleof re-births when excessive Ahankara (egoism) isdeveloped in the body which is nothing but atransformation of Ajnana is termed the impureVasanas; while the pure Vasanas which free onefrom re-birth, may be likened to a seed that will notsprout after being fired in (a pan of) red-hot fire.Those who having developed the pure Vasanassupport a body simply to wear out theirPrarabdha4 karmas, and do not again subjectthemselves to the pangs of rebirth may be said tohave attained the Jivanmukti state (embodiedsalvation) which enables one to perceive allspiritual things through subtle Jnana experience,and to enjoy the bliss of Chidananda (consciousbliss state.)‟Again Muni Valmiki continued thus „May you, ohmy son, liberate yourself from births and deathsafter meditating truly, through your intelligenceupon the path pointed out by Vasistha to R4ma4 Prarabdha Karmas are those past actions, the results of which arebeing enjoyed by one during his present birth. 45
  47. 47. LAGHU YOGA VASISTHAwho heard him intently, and reached the gloriousand incomparable Jivanmukti state. Becomingwell-versed in all the four Vedas and all thedepartments of knowledge, Rama spent his youthsportively and hence fearlessly for some time.After his frolicsome days were over, there arose inhim a desire to visit all places of pilgrimage able toconfer spiritual benefits and the sacred Ashrams(hermitages) of the wise. For this purpose, Rama ofblue complexion and lotus eyes, approached hisfather like a Hamsa (Swan), and having prostratedhimself before his lotus feet addressed him thus:„father, my mind longs after the visiting of ancientplaces of pilgrimage, sacred shrines, and the forestresorts where the Munis perform their Tapas(religious austerities). There is no boon, howevergreat, which it is not in your power to grant. Pleasetherefore be kind enough to allow me to carry outmy intentions. Thereupon Dasaratha (his father), inconsultation with his world-famous Vasistha, gavehis assent to it with a request to his son to returnsoon. 46
  48. 48. LAGHU YOGA VASISTHAThen, having paid due respects to his father, Ramawhose complexion is blue, set out on his holypilgrimage along with his brothers on anauspicious day. Having crossed their Kosalakingdom, they spent their days delightfullypassing through and observing all kinds of rivers,forests in which Tapas was performed, thehermitage of ascetics, sandy deserts, seaport towns,slopes of hills, etc. Then Rama, eulogised by Devas(celestials) and worshipped by men, returned likeIsa (lord) and Jayantha, son of Indra returning to6ivapura and Deva loka respectively and reached,amidst the thick showers of flowers and praise ofmen, Oude where his father abode. There hedescribed, in detail, all the events of his trip andthe diverse customs obtaining in differentcountries.Thereafter, he was in the habit of daily rising upfrom his bed before daybreak and performing hisdaily ceremonies. Having paid due respects to hisfather Dasaratha, he would daily hear many kindsof stories pregnant with wisdom and justice fromthe lips of Vasistha and other Munis of great Tapas. 47
  49. 49. LAGHU YOGA VASISTHAAccording to the directions of his father, he wouldbe sometimes engaged in the chase along with hisretinue. Having supped with his distant relatives,friends and brothers, he would pass his nightsweetly. Thus did he pass his fifteenth year,assisting and pleasing kings and others, like thecool moon or delicious nectar. At this period of hislife, his once radiant body became all at onceemaciated, like the river floods going down insummer; his red cool face of long eyes became wanlike a white lotus; and he ever seated himself in thePadma posture, with his hands resting on his chin,and his young feet tinkling with bells. Then whollyabsorbed in pensive thought, he forgot to performhis daily allotted duties of life, and his mind grewdespondent. His followers noticing the ever statue-like position their master assumed, fell at his feetand asked him the cause of his moody temper. Towhich Rama merely replied by performing hisdaily rites with such a depressed mind anddejected face, as affected all who saw it. Beingapprised of this fact, his father Dasaratha sent forhim one day, and having seated him on his lap,asked him to explain the cause of his grief. Rama 48
  50. 50. LAGHU YOGA VASISTHAsimply prostrated himself at his father s feet andtook leave of him, saying there was none.At this juncture, the world-famed MuniViswamitra appeared in the council hall of theking. Thereupon, the crowned King of Kings,Dasaratha having saluted the Muni and paid,according to rules, due respect to him, addressedhim thus: „you were pleased, through your kindgrace, to vouchsafe me a visit at a time when yourservant least anticipated it. Your presence hasremoved all my sins. I am now like a lotus whichhas blossomed fully at the approach of the sun.Never did I before feel the bliss I do now. To meyour presence here resembles the rain cooling theplants suffering from long drought, or the eyemiraculously recovered by a person blind. Thebliss arising from the advent of your venerable selfhas cooled my whole body like Ganges water andremoved all depression from my heart, as if thisvery body of mine had levitated and been movingin the Akasa, or as if the Jiva (ego) that oncedeparted out of a body came in again to tenant it,or as if I had come by the nectar vase deposited 49
  51. 51. LAGHU YOGA VASISTHAwithin the fortress of Agni in Deva loka andcontaining ambrosia churned out of the roaringocean of milk. Oh Muni of rare Tapas, free fromlove and hatred, the pains of sensual objects,instability, vain anger or the dire births or disease,your arrival here has taken me by surprise. Iconsent to part with any object you expect toreceive from me. Therefore please intimate to meyour wish.‟Thereupon the Supreme Muni, with the hairs of hisbody, standing on ends, said „Oh Maharaja,Dasaratha, who has many king s under yoursubjection, and contravenes not the words of yourGuru Vasistha, you have delivered yourself ofwords that are well befitting one descended fromthe noble Surya (Solar) family. Unable to bear theatrocities committed by the Rakshasas who standin the way of my attempt at the performance of oneof the foremost of (Yagnas) sacrifices, I have cometo you for redress. I hope, therefore, you will handover to me your eldest son Raghava (Rama), ofgreat probity who is simply Yama (Death) to thedelusion-producing Rakshasas, being, as he is, a 50
  52. 52. LAGHU YOGA VASISTHAterrific lion in strength and Devendra inintrepidity. Raghava will easily put an end to theinvincible Rakshasas. Therefore, oh king, cast asideall fears about him on the score of his youth. Munislike me will never direct their minds to dubiousmatters which will involve persons in pain. It isonly men like myself and Vasistha that can reallygauge the unfathomable greatness of Rama, who issuperior to all If you care for greatness, Dharma(virtues) and fame, then you should hand over tome Rama at once. There is nothing, which trulynoble persons withhold from a suppliant. If youdost give him over to me, I tell you truly that Ramawill annihilate the brave Rakshasas.‟Hearing these words of Viswamitra, Dasarathawas bewildered and after a Muhurta, breathed thefollowing words in a plaintive tone: My son is veryyoung, being not yet turned sixteen. He has notfought up to now. Therefore he will not be able tocope with the Rakshasas of terrible prowess. He isquite ignorant of the tactics of war in meeting hisfoes. Therefore your poor servant will himself go inhis stead with the four-fold army and fight with 51
  53. 53. LAGHU YOGA VASISTHAthem. Should Rama, my eldest son, part from here,my other three sons will not find themselves aliveafterwards. Nor is it likely, I shall outlive, onemoment, his separation. Now I am not afraid ofany enemy other than Ravana, though before I wasnot afraid of him too. Will the courage of warriorswho make their enemies retreat before them, beever a fixed quantity? Time, in its revolution worksmiraculous changes in all things. The mightybecome weaklings. As I am old, I am grieved as towhat I should do hereafter.‟ Thereupon,Viswamitra said with great wrath. „Havingpromised me first, you have overstepped truth. Awar like leonine king like you, to conduct yourselflike a paltry beast! You may live happily with yourwife, sons, and other relatives. I will repair to theplace whence I came. Observing these eventstaking place, Vasistha interposed and said toDasaratha: „Born, as you art, in the race of Manu,and dubbed with the title, Emperor Dasaratha, youshould preserve your word inviolate. If yourtongue should err, who else will maintain his wordP If your subjects on this earth will unfailingly actup to the strict justice enunciated by you with a 52
  54. 54. LAGHU YOGA VASISTHAspirit of true reformation, then a fortiori, oh king,you should not fail to act up to it. This MuniViswamitra, will protect your son Raghavacompletely, like ambrosia guarded by fire (in Devaloka), and therefore the Rakshasas, who have waronly as their avocation will not be able to inflict theleast injury on your son.‟ At these words ofVasistha, Dasaratha of puissant arms enquired ofthe followers of Rama, as to what he, whom heobtained through the grace of the great Ones, wasdoing. Thereupon they began to describe in thefollowing manner the grievous plight of theirmaster, ever since his return from pilgrimage „It isonly after entreating him by falling at his feet, thathe performs some of our daily ceremonies. He saysof what avail are the pleasures-giving- offspring,wealth, house, etc., being, as they, are, only unreal?Our master has no inclination towards valuablewhite clothes or dainties of six tastes5 or cool wateror anything else. Like ascetics devoid of all egoism,he is free from all Abhimana (identification of self5 Taste is divided into six categories namely katu (pungent or hot), amla(sour), madhura (sweet), lavana (salty), tikta (bitter) and kashaya(astringent). 53
  55. 55. LAGHU YOGA VASISTHAwith objects), and has no inclination towards state-affairs; neither does he rejoice at happiness, nor ishe afflicted by pains. He grievously complains ofhis life being spent in vain in the many worldlyactions that do not contribute to the Jivanmuktistate wherein all sorrows are unknown. Thinkingthat his great wealth is a source of infinite danger,he has given up all longing for it, and gives it awayindiscriminately to all. We are not able to divinethe underlying thought in his heart. Oh! For one inthis assembly who will be pleased to instil, into ouryoung king all the noble qualities that will befithim to be a ruler of our kingdom. These are thecharacteristics which our prince evinces.‟At these submissive words of Rama s followers,Vasistha told them the following „Go ye and fetchthis greatly be loved Rama (unknown to others)like a deer that has strayed away from its herd.‟Then addressing the assembly, he said: „The greatdelusion that has now arisen in him, is unlike anythat springs out of (disappointment as to) anydesired object or out of a great accident; but is only(the stepping stone to) the acquisition of Divine 54
  56. 56. LAGHU YOGA VASISTHAwisdom through (Vairagya) indifference toworldly objects, and (Viveka) true discrimination.Like us, he will attain the quiescent state ofBrahman after removing from his mind, all hisdelusion (of doubts) through the many-sidedreasoning of the stainless Atmic enquiry. Rama smind will soon become full and then he willperform sweetly and nobly all actions on behalf ofmen.‟ While the Muni was saying this, Ramaappeared before the regal assembly and prostratedhimself at the feet of his father, and then at the feetof Vasistha, Viswamitra, Brahmins well versed inall departments of knowledge, and the teachersimparting learning. Then having received theprostrations of his inferiors, he recognised theirsalutations with words of respect, and gestures ofthe eye. On the king asking him to come over, andsit on his lap in the throne, he merely spread hisfolded cloth on the ground and sat on it withoutgoing up to him. At which the king addressed himthus „Oh My son of rare knowledge, why shouldyou, whom all should look up to as the seat ofeternal bliss, pine away thus with this body of rarebloom emaciated, and your mind despondent even 55
  57. 57. LAGHU YOGA VASISTHAfor a moment, like the ignorant? Men like you witha mind bereft of all desires have attained easily theNirvanic seat, as stated by our Guru Vasistha, whois a revered sage and a Brahmarshi. Then why areyou grieved thus in vain? All those accidents thatbring on pains will never approach you, shouldyour present delusion depart.‟ After Dasaratha, thecrowned king of kings had said this, Vasisthabegan when Viswamitra interrupted him thus:“Oh, you redoubted champion, that haveconquered easily your enemies of sensual objects,which are invincible, except through supremeefforts, drown not yourself in the ocean of delusionfull of Ajnana which is befitting only the ever-fluctuating ignorant persons of the world. If youwill re veal to me the cause of the delusion,preying upon you like a subterranean catundermining a good house, then you will berelieved of it, and be also able to attain yourlonged-for object. Moreover your mental grief willthereby vanish to appear no more. Please thereforespeak out.‟ At these words of Viswamitra, Ramarelieved of all grief and quite jubilant like apeacock at hearing the thunder sound in the 56
  58. 58. LAGHU YOGA VASISTHAclouds, when the air becomes cool, addressedViswamitra thus: “Oh Supreme Muni, theincarnation of grace and of great Tapas, as youwere pleased to allow my ignorant self to relate thecause of my grief, I will do so. Now please hearkento the impediments in my way.‟„Born in the house of Dasaratha, my father, Ibecame well versed in all departments ofknowledge and conducted myself strictlyaccording to the dictates of religion. Then Icircumambulated this earth girt by ocean, bathingas I went in the many sacred waters. With myreturn from the pilgrimage, all my desires for thisdelusion of the universe have ceased. There is noteven an iota of bliss in this world. Destruction(death) exists only for birth, and birth is for deathagain. Therefore all are illusory in this world. Allworldly things are generative of pains only,fraught with all dangers, unrelated to one another,related to one another only through the Sankalpaof the mind, obdurate like an iron rod, and fruitfulof great (material) wealth. Therefore of what availare the enjoyments of objects and kingdoms? If we 57
  59. 59. LAGHU YOGA VASISTHAset about enquiring, whence came the „I‟ or thebody we have, we find that all those which areforeign to Atman, are nothing but unreal. Allthings being unreal, when I began to furtherenquire as to which generates which, among thesethings, I ceased to have any love for them, like atraveller, who, when he is convinced of theundulatory mirage in a desert not being water,never after craves for it. In trying to find out thepath which will relieve me from the pains of theunconquerable sensual objects, I am burningwithin like an old tree which is consumed within,through the heat generated by itself through its oldage. This unbearable dire delusion of mine is like astone sticking in my gullets. Being afraid lest myrelatives should condemn me for this grief of mine,(I tried in all manner of ways and yet) I am not ableto get out of it though I cried aloud.‟Wealth - ‟Like one s family with children, etc., thatwill not make happy him who is beset with thehighest of dangers, wealth which only makes hostsof thoughts to whirl in the brains of men will notconfer bliss. Just as a king allies himself with any 58
  60. 60. LAGHU YOGA VASISTHAperson who owns his supremacy, no matterwhether that person be noble-minded or base, sowealth which is attained by any person who flies toit for refuge tends, however serviceable it may be,to the condemnation of the spiritually wise, andhence is base. Who is there in this world whosemind does not thaw like ice at the sight of wealthor whirl in the maelstrom of wealth whichembitters the happiness arising from thequintessence of the sweet discourse of thespiritually wise through the venom of love, hatred,etc., created in such worldly men by the manifoldevil effects of wealth. Like a ruby that gets blurredwith a coating of dust, all persons whether they arebeneficial to their relatives or not, whether they areintelligent or poor or warlike succumb to thisdesire and are degraded. It is rare to find blamelessopulent men, word-keeping warriors or kings wholook equally upon all their subjects. This wealthwhich the mind covets and is very ephemeral in itsnature is utterly useless like a flower- bud in acreeper growing in a well and encircled by aserpent.‟ 59
  61. 61. LAGHU YOGA VASISTHALife - ‟Then Prana (Life) which is like a drop of rainwater dripping from the end of a leaf turned over-head, flits out of the body, like an idiot atunseasonable times. It is only by being bitten bythe serpent of the ever-waxing (desires of the fivesenses that persons without true Jnana begin todroop in their minds and thus shorten their lives. Ido not rejoice in this life of mine which darts like aflash of lightning in the cloud of delusion,regarding this my limited body as real. It ispossible to cleave the all-pervading Akasa orrestrain the stormy winds or still the waves thatever and anon arise on the surface of the water hutto disappear; but by no means is it possible to resistthis desire of life which should not be consideredas permanent. This life is ephemeral like autumnalclouds or a ghee-less lamp or ocean waves; thoughappearing as real, it has not the least of quiescence,is steeped in boundless ignorance and is devoid ofthe true end of human life; if we enquire into itsfruits, we find pains only are generated like untothe pangs of delivery. That is the noblest life inwhich persons, after attaining the highest Atmicwisdom replete with bliss and free from all*pains, 60
  62. 62. LAGHU YOGA VASISTHAspend their lives in ceaseless Atmic enquiry,without wasting their time like such base things astrees, beasts or birds. The lives of those who havefreed themselves from rebirths are the true onesand the noblest; but others lives are like those ofold asses. In the case of persons withoutdiscrimination, learning is a burden to them; in thecase of persons without quiescence (of mind), theirmind is a burden to them; but in the case ofpersons having passion and other stains, AtmanJnana is a burden to them. In the case of personswho have not enjoyed the bliss in their own Self,the beautiful body, life, Manas, Buddhi, Ahankara,actions, etc., are intolerable burdens to them likethose of a carrier. Life after associating itself withthis body departs out of it even while young, likethe wise who shun the association with the wicked.There is nothing as baneful as this life which isperishable in its nature and fleeting in the bestowalof pleasures.‟Ahankara - „I am much terrified by the enemy of theillusory and harmful Ahankara (I-am-ness oregoism) which is generated through delusion and 61
  63. 63. LAGHU YOGA VASISTHApermeates me all throughout. It is only throughAhankara that all the mental cares, dangers and theever-increasing actions of life arise. There is noenemy greater than he. Having associated with thisenemy of mine for a long time, I am now in anagitated state of mind I do not taste food withwater. Why need I speak about (other) enjoyments?All our daily ceremonies, yajnas (sacrifices), theenjoyables and others associated, as they are, withAhankara are merely unreal. Therefore the realsecret lies only in the renunciation of thisAhankara. So long as this Ahankara be-clouds us,so long will the flowers of desires bloom andincrease in us. Though I have given up all Karmas(actions) in order to free myself from Ahankara, yetmy pains have not ceased, not having cognized myown Self. May you, Oh Rishi, be pleased to blessme in order that I may liberate myself from thiscursed Ahankara which is the source of all dangersin this world, is evanescent, has its seat in themind, and is idiotic in its nature and without duediscrimination and intelligence.‟Manas - „Then my Manas (mind) is tossed about inobjects of love and hatred, etc., like a light feather 62
  64. 64. LAGHU YOGA VASISTHAin a stormy wind. It ever whirls far and wide invain in sensual objects away from the associationwith the wise like a strolling city dog; but noresults accrue therefrom. Like a flower (bamboo)case which is not able to hold the water in it, thisbaneful mind does not hold the joy (or enjoy thehappiness) within, but whirls at the sight of itsmuch-coveted immense wealth. This ferocious dogof mind following its mate of desires ever preysupon poor ignorant me like a carcase. Just as astraw is tossed to and fro in the air by a whirlwind,this mind of mine subjects me to all kinds ofdelusions and pains and tempts me far into thegreat void. This terrible mind which appears to beof the nature of the causeless Maya but which isotherwise through right enquiry, leads me into themany worldly actions like a lad obsessed. It will flitin a moment from earth to Patala (lower world) andthence back again to earth. This deceptive mind inseeming to lift me up to higher states hurls me tostill lower ones, like a decayed rope that is used inlifting wood out of a well. This monster of avenomous mind is more terrible than fire itself,more insurmountable than mountains and more 63
  65. 65. LAGHU YOGA VASISTHAobdurate than a huge diamond.‟ „It is possible todrink up the contents of the ocean, eradicate (themountain) Mahameru to its root or swallow theflaming fire; but it is impossible to control thismind of ours. It is the one cause of the generationof all objects. This perishable universe exists onlywhen the mind exists but disappears with theabsence of the latter. Therefore the mind should beannihilated. All the host of pains and pleasureswhich are like mountain fastnesses arise throughthe mind only. Hence I conclude they will perish,should the mind perish through stainlessdiscrimination.‟Desires - „The pack of owls called passion andanger play in the Akasaof Atman during the nightof restless desires enveloped with the intensegloom of dire delusion. All my much longed-for,virtuous actions are entirely gnawed away by mydesires like a fiddle string by a rat. Being without amind of Atman Jnana, I am enmeshed by them,like a bird caught in a trap and droop thereby. Thefire of desires has scalded me quite. In my presentstate, I do not think that even a bath in ambrosia 64
  66. 66. LAGHU YOGA VASISTHAwill cool me. Like the sable darkness on the NewMoon day, they make the most undaunted ofpersons to quail with fear, daze the eye of goodintelligence and create tremors even in the heartsof the wise of sweet patience. This old harlot ofdesires of the nature of the ominous owl, everfollows persons in the hope of inciting them to earnwealth but in vain. Like a dancing woman who,though enfeebled by age, dances in vain withouttrue joy, all my desires (play in me in a similarmanner and) afflict me. They will try to encompassthings beyond their reach; but even if such thingsare within their grasp, they will pass over andagain long for happiness (in other things). Likemonkeys, they roam about without any fixed seat.Like bees that rejoice, flying from one flower toanother in a garden, they traverse in a moment,Patala, Akasa and all the eight quarters of theworld. It is these ever-waxing desires that bring onthe pains of re-birth, the heaviest of all pains. TheDevas (celestials) extol disinclination of the mind(towards desires) as the greatest panacea for theremedy of the disease of desires which afflict eventhose living in palatial mansions guarded by forts. 65
  67. 67. LAGHU YOGA VASISTHAIt is desires that make the deep inner man manifestitself externally, like radiant damsels wearinggolden bracelets or diseases or the rays of the sunwhich make the lotus bud blossom forth (andappear externally). These desires of the mindwhich are like a diamond point or a sharp-poinetdsword or like the sparks of iron emitted out of firewill, in one moment, reduce to nothing those mengreat as Mahameru or the handsome wise men orthe courageous or warriors or any others.‟„This body which is composed of the coolintestines, muscles, etc., and is subject to changes,being at one time fat and at another time lean,shines in this mundane existence simply toundergo pains. What more palpably fruitless, pain-giving and degraded thing could be conceived ofthan this body which oscillates with pains orpleasures through the increase or decrease of theexperiences of objects? Of what avail is this bodywhether eternal or otherwise, liable to pains andpleasures which house is tenanted by Ahankara,the householder having the ten mischievous cowsof Indriyas (or the organs), the servant of Manas(mind) producing San- kalpa, and his partner of 66
  68. 68. LAGHU YOGA VASISTHAdesires with the portals of the mouth wherein areadorned the festoons of many teeth and themonkey of the tongue? If this body which is themedium of the enjoyment of wealth, kingdom,actions, etc., exist always, then no doubt it is onethat should be longed after; but all these willvanish with the advent of Yama (Death) at hisappointed time. What beauty is there to be enjoyedin this body which is composed of blood and flesh,has the tendency to rot, is the same for the rich aswell as the poor and, being without discrimination,is subject to growth and decay. Only he who relieswith certainty upon a lightning flash or anautumnal cloud or a vast Gandharva (illusory) citywill cling to this body as true.‟Infancy - „Whatever (person) you are born as in thisocean of Samsara (Mundane existence) rolling withmany waves of diversified actions in a restless andfluctuating state, the period of infancy is ever thecause of intense pains. This period is ever attendedby unavoidable dangers, weaknesses, inability toconvey ideas, ignorance, desires and instability ofthought. And in this body it is that the mind 67
  69. 69. LAGHU YOGA VASISTHAfunctions and outdoes, in its fluctuation, the oceanwaves or a damsel s eyes or the flames of fire or alightning flash. It (the infant) feeds itself on offallike a roving dog and rejoices or weeps at trifles.Sometimes it eats the dust and invites the moon inthe sky to come near it. Will all this ignoranceconstitute bliss? This mischievous period ofinfancy which creates terror in the hearts of one smaster, parents, relatives, elders and others is thesource of perpetual fear and a nest replete withmany stains. The bawd of non-discrimination willfind a safe asylum in it. During this period noneenjoys happiness.‟Youth - „Having crossed this period beset withmany dangers, one reaches the period of youthliable to another kind of pains and then reels anddroops under the heavy blows dealt by the devilcalled Manmatha (the god of love) who lives(latent) in the hollows of his mind. His nobleintelligence though broadened in its views througha study of all departments of knowledge, thoughillumined in mind through the service of the guruand though purified through good Karmas will yet 68
  70. 70. LAGHU YOGA VASISTHAbe defiled then like a muddy stream. The giganticcar of ) routh grows more and more in this forest ofbody and then the deer of mind falls giddily intothe pit of sensual objects in it. The pains increase solong as there are the pleasures of youth to beenjoyed. Similarly too, the desires increasemightily till the youth is over and work manifoldmischief. He only is a man who has acquired thepower to easily attain (while young) salvation,overcoming all the obstacles of youth. Such aperson is it that is fit to be worshipped by all, istruly wise and is one that has known his true state.Is there to be found in this universe, the period ofyouth (in the lives of any) fraught with suchinestimable qualities as grace, humility, etc. and fitto be the safe asylum (of persons)? We may as welllook for a spacious forest in the sky above.‟Lust - „What happiness is there to be derived fromthe string-tossed puppets of female bodiescomposed of joints, muscles, bones and flesh? Oh,there will arise very fine desires no doubt, forwomen having soft tendrils of hair, if we oncedissect (or analyse), with our minds, their eyes and 69
  71. 71. LAGHU YOGA VASISTHAother parts of the body into their components ofskin, flesh and blood as well as tears, etc. Thebreasts of females adorned with pearl- garlandsand other ornaments, like unto the waters of theGanges with its long waves flowing down from thegreat Meru heights are preyed upon (or enjoyed)by bipeds like packs of dogs, licking balls ofcooked rice strewn in the crematoriums in thesuburbs of a town. Which person is there in thisworld that will not be burnt like straw whenexposed to the flames of females proceeding fromAgni (fire), the sin and having darkness in theshape of sable locks and scalding men with theireyes? The cool body of females (which one enjoys)serves as the dry fuel with which to burn him inhell. Dames with dark eyes are so many traps setby Kama (god of desire) to ensnare the ignorantminds of men. They resemble also the bait of fleshstrung in the angling noose of excruciatingtorments in order to lure the fish of men in the poolof re-births replete with the mud of the dire mind.Oh, I will never long for the pleasures of womenwho are like caskets locking up within theminfinite miseries and having, within them the gems 70
  72. 72. LAGHU YOGA VASISTHAof the endless desires, hatred, etc. If we begin toanalyse this body into flesh, blood, bones, muscles,etc., then all our desires towards females, said toshine with the moon s resplendence, will becomeinimical to us in a short time. Only he who has aspouse (and tastes the conjugal pleasures) lustsafter such an enjoyment; otherwise how can he feelthe pleasures of conjugal life? If the lust of womenwhich is the source of all enjoyments ceases, thenall the worldly bondage which has its substratumin the mind will cease. With the cessation of the(conception of this) universe which exists only inname, there dawns the eternal Elysian bliss. Thislust of women which, being without discriminationis enchanting at a distance, craves always, even ifgratified, and flutters like the wings of a honeybeeand is hard to be given up. Being afraid of theterrible consequences it works, such as diseases,death, dotage and the mental and other pains, I donot long after it now. How without itsrenunciation, can I expect to attain the rareBrahmic seat?‟ 71
  73. 73. LAGHU YOGA VASISTHADotage - „The never-ending stage of infancy isdevoured (or succeeded) by the stage of youth; thelatter is, in its turn, devoured by that of old agewith its great changes. If dotage sets in,accompanied as it is by delusion, diseases, pains,etc., then one s ripe intelligence bids adieu to him,like the affection of a husband: - towards his firstwife after marrying a second one. With dotage,there ensue manifold pains, such as decline in thisbody of nine gates, forgetfulness, inability togratify the desires or perform the requisite actions,dire diseases, complete helplessness in getting atthings required and the scorn heaped upon him byhis sons and others. Friends, issues, relatives,servants and others will laugh at the poor manwho is quivering with old age. Like owls resting inthe hollows of a tree, his desires will abide in thisuncouth form of his, full of pains and greyness anddevoid of strength and good qualities In this oldage beset with frailties and imbecility when alldangers having, as their hand maids, desires burnone s hearts, all imaginary fears arise in him as heis unable to cope with the desires which arise involuntarily in him and to contemplate upon the 72
  74. 74. LAGHU YOGA VASISTHAbeneficial nature of the existence in the higherworld. Thirst of joy in material objects will increasewith old age; but the person will be powerless togratify that thirst. Being unable to enjoy them, allhis thoughts will droop and wither. Death lays itshand on grey heads which are like ripe pumpkinsof the genus that become grey at their proper time.It is before the king called Death that the armies ofmental and physical diseases march in processionin this world, having the insignia of the Chamara6called greyness. In the tabernacle of this bodywhite-washed by greyness, there live the damescalled dangers, imbecile mind and diseases thatmake one droop. What bliss can we expect toderive from association with this the old grey hagof dire dotage? It is very difficult to do away withthe desires of old age by getting rid of the threekinds of desires (of son, wife and wealth) veryeasily.Kala - All the pleasurable objects of enjoyment inthis world arising through Ajnana in the series of6 Chowries or the Yak tails used as regal symbols 73
  75. 75. LAGHU YOGA VASISTHAre-births take leave with the arrival of Yama (Deathor Time), like a thread nibbled by a rat. There isnothing in this world which is not devoured byKala (time) like Vadavaagni (the deluge fire)quenching the ocean waters abounding incrocodiles, fishes, etc. Even in the case of theineffable great Ones, he will not wait a minutebeyond the allotted time. Having swallowed upeverything, he would be all himself. Even gloriousDivine Kings, the beneficent Brahma, Asura Vritra7of the might of Mahameru and others come underhis clutches like a serpent under an eagle s grip. Hewill easily destroy all things, whether they betendrils or leaves, a straw or Mahameru, the oceanwaters or the lofty Mahendra mountains and wieldthem according to his will. He now creates in themorning this forest of the universe with theAswatha (fig) tree, wherein grow the fruits of themundane eggs buzzing with myriads of the flies ofegos and having seen them ripe in the noonthrough his eyes of the sun, plucks them nowgrown as the guardians of the quarters and eats7 The enemy of Indra 74
  76. 76. LAGHU YOGA VASISTHAthem up (at night). He also strings in a rope ofthree8 gunas, even the gems of the highest men ofthe universe, and makes them his prey. In thisdilapidated dwelling of the small universe, hecollects, in the casket of Death, all the worldly menscattered everywhere in it like rubies. Havinghunted all the egos of beasts, birds, etc., in the greatforest of this essenceless universe, he, at last,during the Maha- kalpa, sports in the tank of thegreat ocean filled with lotus of the shining Vadavafire. This personage of Time has, in the repastmade of the diverse created worlds, all the livingones as his dainties of the six tastes such asbitterness, etc., and the incomparable seven seas ofmilk, clarified butter, etc., as his beverage; andcycles round and round in the objects created atevery Mahakalpa.‟Destructive Sakti – „This invulnerable anddestructive Sakti (potency of Brahman) does awaywith the universe with all its moving and fixedobjects and reigns triumphant like a tigress in the8 The 3 ingredients of Prakriti or matter. 75
  77. 77. LAGHU YOGA VASISTHAforest of delusion along with her attendants thegoddess Durga and others. Having put an end toall living beings and the universe, she holds up inher hand a honeyed vessel which is this earth andwears on her breast the three Lokas (worlds), as agarland composed of the three lotuses, blue, red,and white.* In her arm, she carries, like a sportivepar rot in a cage, a man-lion thundering with thesound of a thunder-cloud. On her stainless body,still as the autumnal sky, she has sportively, likethe young cuckoo, the great Time with his sweetvoice like that of the melodious flute. Hervictorious bow is the non-existence of all and herarrows, the created pains. Thus (at the time ofPralaya or deluge), does she dance and reeleverywhere at her sweet will and pleasure withgreat radiance. Besides, she wears on her headSwarga as her head ornament and on her feet,Patala, the many hells strung as her leg ornaments.The sun and the moon are her ear ornaments, theHimalayas, her bones and Mahameru, her goldenornament and the Chakravala Mountain, hergirdle. Sometimes she will ride on the peacock-vehicle of Subbaramania (the son of Siva) inclining 76
  78. 78. LAGHU YOGA VASISTHAbackwards and moving to and fro. Sometimes shewill assume the head of the Rudras, having threeeyes and the terrible moon on their head.Sometimes she will wear (on her person) as aChowrie the beautiful locks of the GoddessParameswari or the writhing headless living trunksof the mighty and terrific Bhairavas9; or she willcarry as an alms- bowl the body of Devendrashining with a thousand eyes. Wearing (on herneck) the garland of skulls strung together by thebodily muscles, she will annihilate all the worlds ina manner terrific even unto herself and stay in theone shining Akasa. It is this terrific woman that atthe time of the great Pralaya dances with joy withthe garlands in her breast composed of the lotuses(w#.), the round heads of the all- pervadingVishnu.‟„All the objects heretofore described by me are notreal. This dire mind arises only through Ahankara.All the visible objects are dead to me. I am not ableto know the end (and aim) of these births.9 One of the manifestations of Siva 77
  79. 79. LAGHU YOGA VASISTHATherefore my mind falters and is afflicted throughmental cares. The diseases of desires preponderatein all. It is rare to find those high souled men whoare free from the intense mist of desires. This myyouth which is well-fitted for the acquisition of thehigher spiritual ends is now vainly spent infruitless endeavours.Association with the wise – ‘True love for greatpersonages is at a great discount and hence thepath of Moksha (salvation) is not known. So it isthat it is rare to attain Atma- Tatwa. As the impuremind (of man) has not the good heartedness (orbenevolence) to consider other s happiness as itsown, it is ever reeling. Again as this mind has notthe complacency to rejoice at another s virtue, thereis no internal contentment. Then as it does notconsider others pains as its own, there arises notcompassion in it. Again if it is not indifferent to thevicious actions of others, baseness (of mind)however distant, will overtake it. And thencowardice will take the place of courage; elsepersons de graded into hell will again return toSwarga. It is very easy to contract association with 78
  80. 80. LAGHU YOGA VASISTHAthe ignorant, but it is very hard to do so with thetruly illuminated.‟„All thoughts of objects which appear but to perishproduce bondage only. All the hosts of egos whichare the result of their Vasanas separate themselves(from their bodies) and go to heaven or hell. All thequarters will cease to exist in the absence of the sunwhich differentiates them. All countries visited getnew appellations and change with times. Thegrandest mountains are scattered to dust. WhenSat (the Reality) alone prevails (at the time ofdeluge), the three worlds of Bhu, Antariksha andDeva (or Swarga) perish, the oceans becomeparched up, stars are pulverized and scattered inspace and the hosts of Devas and the Asurasdisappear. Then Siddhas10 will be annihilated;Dhruva (polar star) will die; the Trinity (Brahma,Vishnu and Rudra) will be absorbed in theSupreme Reality; Time, the power of Isvara, whothrough his Sankalpa produces creation, &c-, alongwith its law of ordination comes to an end; the all-10 Siddhas are those persons who have developed psychical powerssuch as Anima, etc 79
  81. 81. LAGHU YOGA VASISTHAfull Akasa perishes; and even the ancient visiblemacrocosm becomes merged in the non-dualParameswara (the Supreme Lord) who is theliberator from the delusion of Maya, the oneReality above the reach of speech and mind andthe one Jnana completely devoid of any stains.‟„People in this world die, ever being engaged insuch frivolous thoughts as the following „This timeis an auspicious one, this is the spring season (fordoing work), what is the best time favourable forpilgrimage?, relatives only grace an occasion, Icannot hereafter attain the like of the enjoyment Ihad at such and such a time and such like.‟ If afterresolving within themselves to act out the lives ofthe Great Wise Ones, they do not utilize the day forthis purpose, how can they expect to have soundsleep at nights? Having centered all their affectionsupon wife, children and wealth as if they werenectar and having identified themselves with them,they ever accumulate wealth for them. But if thosemuch longed-for things disappear through somemishap, their sorrow knows no bounds. Havingvanquished all enemies, some men come into the 80
  82. 82. LAGHU YOGA VASISTHAsafe possession of immense wealth without anyrivals; but lo! Yama glides in from some covertplace and puts an end to all their fond cherishedhopes. All the illusions called wife, sons, etc., arelike so many wayfarers who meet together in thecourse of a journey. Even Brahmas die in a Kalpawhich is but a moment of time (compared toeternity). It is absurd on the part of our mind withits very limited perception of time to attempt toknow anything about the extreme smallness orgreatness of time. All men are subject to diversepains only. The really learned are very few innumber. All the manifold Karmas of the differentcastes or orders of life generate pains and areillusory. How then am I to live (amidst suchpains)? Let me walk in that path in which i shall befreed from all actions, involving me in auspiciousdays, great wealth, etc., and become of the natureof thought itself. All things generating pains in thisworld such as dangers, wealth, birth, death andothers perish in the instant of time stated in ourbooks of computation. A brave warrior dies at thehands of a coward and a hundred persons diethrough one man s hand. How men of cringing 81
  83. 83. LAGHU YOGA VASISTHAspirit exalt themselves to the status of lords! Thusis the wheel of time gyrating without any limit.‟„Therefore in my mind severely scalded by theforest fire of these earthly stains, there will notarise the ever- increasing desire of wealth like themisconception of mirage in a desert. I do not longfor a life of royal pleasures or for death which isinevitable to it. Therefore I shall rather be as T amnow, without any pains to suffer from. But then,there is the despondency in my mind harrowingme which I have to free myself from. And if youthrough your well-trained mind cannot remove itnow, when else will it be done? Even the mostvirulent of poisons, is no poison to me; but thesensual objects are truly so. The former defiles onebody only, whereas the latter adulterates manybodies in successive re-births.‟„Pleasures, pains, relatives, friends, life, death andothers will in no way enthral the mind of the(emancipated) Wise. To them, this passing life islike water drops sprinkled by the wind and thesensual enjoyments are like a lightning flash. Also 82
  84. 84. LAGHU YOGA VASISTHAthe period of youth which is conducive to men ssalvation (if properly utilized) is only ephemeral.Having reflected well upon these things, quiescentsages like yourselves are ever engaged in deep.-Samadhi (meditation). The proclivities of mydiscriminative mind are also towards theidentification of myself with; Kutastha (Brahman);but like a lady separated from hen deaf lord, mymind will neither attain the certainty of Brahmannor incline towards material desires. Therefore inthis dilemma of mine, please point out to me thatever resplendent and eternal seat devoid of pains,frailties, Upadhis (or vehicles of matter), doubt ordelusion. What is that eternal state unapproachableby pains wherein I shall remain unscathed by thefire of sensual objects, though moving in them, likea ball of mercury exposed to fire? Like the oceanwhich is nothing else but its waters, Samsara(mundane existence) rests on words only,proceeding from the power of speech. How did therighteous Great Ones manage to avoid the pains ofthis world? Please be gracious enough to import, tome that certainty of yours. Does not this supremestate exist? Is, there not this state (sthiti) of 83