A translation of Yoga-Vasishta
by
Sri K Narayanaswami Aiyer
This is a treatise on Advaita siddhanta.
I have just gone through the contents and summary given in the various chapters cursorily.
The chapters are on Vairagya (detachment), Mumukshu (seeker of liberation), Upapatthi (manifestation), Sthithi (maintenance), Upasanthi (withdrawal), and Nirvana (liberation).
Spiritual experience arises after many births only and that too with great difficulty. The book is for such spiritual seekers.
Vairagya is the first requisite to embark on the journey. Ideas of wealth, life force, ego, mind, desires, various stages of life and energy are discussed. Attachment to these is the cause of bondage and association with the wise leads to vairagya.
Longing after emancipation leads to quietening the mind, enquiry into Atman, contentment and association with the wise. One attains Turya state devoid of all Bhavanas (thoughts). Being fixed in it is Moksha.
Brahman, which is of the nature of pure Sat, Chit and Ananda before creation, is the origin of the universe, its manifestation and its absorption
Paramatma, the Self-Cousciousness, manifests by Sankalpa (will) as Jiva, Eswara and Universe; though identical with them, it appears different because of Maya.
Mind is what makes time and the universe count. The mind manifests the external world in the shape of pains or pleasures. The mind subjectively is consciousness while objectively it is this universe. Manifold pains will arise to the mind in the absence of Samadhi which leads to Brahmic bliss. Mental abnegation and control of Prana are the two requisites for the control of the mind, which control leads to its quiescence. With the growth of the mind, the pains increase; with its extinction, there will be great bliss.
The cognition of the real nature of these is Jnana (Atma-Jnana). It leads to the imperishable Nirvana.
The seven stages of spiritual longing after the bliss are Vicharana (enquiry, Thanumanasi, (the melting of the mind in enquiry), Satwapaththi (the passage of the mind in Truth), Asamsakti, (being without Sankalpa), Pathaytha Bhavana (knowledge of Truth), and Turya. The reality of the universe will increase with contemplation upon Non-Atma,
The methods to Nirvana may be through the performance of Nishkama-Karma, through the grace of Eswara, though Puja (or worship of God, which is worship of the perishable matter only) or through the giving up of Sanga (association). The path will be rendered smooth by an Acharya who is able to make his disciple progress through various means as well as by true renunciation, though many obstacles may intervene.
Brahman alone is, which has not the least iota of pains, and is quiescence itself. Some call it a void, some Parameswara, and some others Maha-Vijnana
by
Sri K Narayanaswami Aiyer
This is a treatise on Advaita siddhanta.
I have just gone through the contents and summary given in the various chapters cursorily.
The chapters are on Vairagya (detachment), Mumukshu (seeker of liberation), Upapatthi (manifestation), Sthithi (maintenance), Upasanthi (withdrawal), and Nirvana (liberation).
Spiritual experience arises after many births only and that too with great difficulty. The book is for such spiritual seekers.
Vairagya is the first requisite to embark on the journey. Ideas of wealth, life force, ego, mind, desires, various stages of life and energy are discussed. Attachment to these is the cause of bondage and association with the wise leads to vairagya.
Longing after emancipation leads to quietening the mind, enquiry into Atman, contentment and association with the wise. One attains Turya state devoid of all Bhavanas (thoughts). Being fixed in it is Moksha.
Brahman, which is of the nature of pure Sat, Chit and Ananda before creation, is the origin of the universe, its manifestation and its absorption
Paramatma, the Self-Cousciousness, manifests by Sankalpa (will) as Jiva, Eswara and Universe; though identical with them, it appears different because of Maya.
Mind is what makes time and the universe count. The mind manifests the external world in the shape of pains or pleasures. The mind subjectively is consciousness while objectively it is this universe. Manifold pains will arise to the mind in the absence of Samadhi which leads to Brahmic bliss. Mental abnegation and control of Prana are the two requisites for the control of the mind, which control leads to its quiescence. With the growth of the mind, the pains increase; with its extinction, there will be great bliss.
The cognition of the real nature of these is Jnana (Atma-Jnana). It leads to the imperishable Nirvana.
The seven stages of spiritual longing after the bliss are Vicharana (enquiry, Thanumanasi, (the melting of the mind in enquiry), Satwapaththi (the passage of the mind in Truth), Asamsakti, (being without Sankalpa), Pathaytha Bhavana (knowledge of Truth), and Turya. The reality of the universe will increase with contemplation upon Non-Atma,
The methods to Nirvana may be through the performance of Nishkama-Karma, through the grace of Eswara, though Puja (or worship of God, which is worship of the perishable matter only) or through the giving up of Sanga (association). The path will be rendered smooth by an Acharya who is able to make his disciple progress through various means as well as by true renunciation, though many obstacles may intervene.
Brahman alone is, which has not the least iota of pains, and is quiescence itself. Some call it a void, some Parameswara, and some others Maha-Vijnana
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