Philosophy and Religion / Yoga Vāsistha / Yoga-Vāsistha (1): Vairāgya-Prakarana

Válmiki

Yoga-Vāsistha, Book 1: Vairāgya-Prakarana (On Moral Apathy). Chapter 1

Section 1 - Divine Adoration, Bail the Eternal

Om, salutation to the self same Reality, from whom all beings proceed, by whom they are manifest, upon whom they depend, and in whom they become extinct (in the end).

He is the knower, the knowledge and all that is to be known. He is the seer, the (act of) seeing, and all that is to be seen, He is the actor, the cause and the effect; therefore salutation to Him (who is all) knowledge himself.

Salutation to Him (who is) supreme bliss itself, from whom flow the dews of delight (as water springs from a fountain) both in heaven and earth, and who is the life of all.

Section 2 - Narrative of Sutīksna

One Sutīksna, a Brāhmana, whose mind was full of doubts, went to the hermitage of Agasti and asked the sage respectfully.

Oh great sage! you are informed in all the ways and truths of virtue, and know with certainty all the Śāstras, I am in a great doubt (about something) which I pray you will kindly remove.

Tell me whether a man's acts or his knowledge or both of these, is in your opinion, the cause of his emancipation.

Agasti replied- As the flight of birds in the air is effected by means of both their wings, so the highest state of emancipation is attained through the instrumentality of both knowledge and acts.

It is neither our acts nor knowledge alone that produces emancipation, but both together are known as the means of it.

Section 3 - Anecdote of Kārunya

I will recite to you an instance on this subject from the old traditions, relating a Brāhmana named Kārunya, who was learned in the Vedas in days of yore.

He was the son of Agniveśya and accomplished in the Vedas and all their branches, and after finishing his studies at the preceptor's, returned to his own abode.

He remained a sceptic at home, holding his taciturnity and inertness to acts: when his father Agniveśya saw his son so slack in his duties, he upbraided him thus for his good.

Agniveśya said- Why, my son, do'nt you discharge your, duties, tell me how can you succeed (in anything) if you remain inactive, and tell me also the reason of your cessation from acts.

Kārunya replied- The offering of daily oblations, and performance of morning and evening devotions during life, are inculcated in the Veda and law as the active duties (of men).

But it is neither by acts or riches, nor by means of progeny, that one obtains his liberation; it is solely by self-denial that Stoics taste the ambrosia (of emancipation).

Tell me my father! which of these two ordinances is to be observed by me? Doubtful of this I have become indifferent to acts.

Agasti said- Hear me my son, that Kārunya after saying so held his silence; when his father seeing him thus, rejoined his speech.

Agniveśya said- Hear me relate a narrative (to you) my son, and you having fully considered its purport in your mind, may do as you may choose (best for you).

Section 4 - Story of Suruci

There was a damsel named Suruci, the best of the Apsarā nymphs, who was seated on the mountain peak of Himalaya, beset by peacocks around.

Here Kinnaras inflamed by love sported with their mates; and the fall of heavenly streams (Gangā and Yamunā), served to expurgate the gravest sins (of men).

She beheld a messenger of Indra making his way through the sky; and then this most fortunate and best of Apsarās, addressed him thus-

Suruci said- O you herald of jods, tell me kindly whence you come, and whither are you destined at present.

Section 5 - Account of Aristanemi

The divine Aerial replied- Well have you asked Oh pretty browed maid, and I will tell you all as it is. Know, Aristanemi the royal sage, who has made over his realm to his son.

He has (now) with religious indifference (to the world), set out to the forest for (practice of) asceticism, and is performing his austerities on the Gandhamādana mountains.

I am now returning from there after discharge of my errand, and repairing to Śakra's (palace) to report the matter.

Suruci said- Tell me, my Lord, what matter has taken place there. I am with submission (much) inquisitive after it, nor should you cause me (the pain of) anxiety.

The messenger replied- Hear me gentle maid, relate to you in length (everything) as it has occurred.

On hearing that the king was practising the utmost rigors of asceticism in that forest, Indra, the lord of Gods, desired me to take this heavenly car and repair at once to the spot.

"Take this car," said he, "bearing the (dancing) Apsarās equipped with all their musical instruments, and furnished with a band of Gandharvas, Siddhas, Yaksas and Kinnaras."

"Convey them," said he, "with all their wired instruments, flutes and drums to the auspices of the Sylvan mount of Gandha Madana.

"There having placed the Prince Arist anemi in the vehicle, bring him to the enjoyment of heavenly delight in this city of Amarāvatī (the seat of immortals)."

The messenger said- Receiving this injunction of Indra and taking the car with all its equipments, I proceeded to that mountain.

Having arrived at the mountain and advancing to the hermitage of the king, I delivered to him the orders of the great Indra.

Hearing my words, Oh happy damsel! the king spoke to me with reluctance and said: "I wish to ask you something, O messenger, which (I hope) you will be able to answer.

Tell me what good and what evils there are in heaven, that knowing them (before-hand), I may think of settling there as I may choose.

I answered, saying- In heaven there is ample reward for merit, conferring perfect bliss (to all); but it is the degree of meritoriousness that leads one to higher heavens.

By moderate virtue, one is certainly entitled to a middle station, and virtue of an inferior order, leads a person to a lower position (in the heavens).

But one's virtue is destroyed by his impatience as the excellence of his betters, by his haughtiness to his equals, and by his joy at the inferiority of others.

When one's virtue is thus destroyed, he must enter the abode of mortals. These and the like are the effects of merit and demerit (with us) in heaven.

Hearing this, Oh good maiden, the king answered and said; "I do not, Oh divine messenger! like the heaven that is of such like conditions.

I will henceforth practise the most austere form of devotion, and abandon this my unhallowed human frame in the same way, as the snake abandons his time-worn-skin (slough).

Be you pleased, Oh delegate of the Gods! to return with your heavenly car to the presence of the great Indra whence you come, and fare you well.

The celestial emissary resumed- Thus being bid, I went Oh goodly dame to the presence of gakra to report the matter. Who upon my rehearsal of the matter, was struck with great wonder.

Then the great Indra again spoke to me with a sweet voice and said: "Go you my herald again to that king, and take him to the hermitage of Vālmīki.

"He is well acquainted with every truth, tell him my errand for the instruction of the dispassionate prince, saying-

Oh you great sage! remonstrate with this prince who is humble and dispassionate, and dislike the enjoyment of heaven.

So that this prince who is aggrieved at the miseries of the world, may gradually come to attain his emancipation.

I then went and explained my mission to the royal hermit, took him to the sage Vālmīki (who had grown amidst the ant-hills), and to whom I delivered great Indra's charge for the king's practice (of the means) for his final liberation.

Then the sage (named after the ant-hill in which he had grown), welcomed the King with gentle inquiries regarding his welfare.

The prince replied- "Oh great seer, that are informed in all the truths of religion, and are the greatest of them that know the knowable, your very sight has given me all that I desired, and therein is all my welfare.

"Great sire, I wish to learn from you how I may escape the miseries which arise from one's connection with this world, and which (I hope) you will reveal to me without reserve."

Vālmīki said- Hear me Oh king! I will relate to you the entire Rāmāyana, by the hearing and understanding of which you will be saved even while in this life.

Section 6 - History of Rāma

Hear me Oh great and intelligent king, repeat to you the sacred conversation which took place between Rāma and Vasistha relating the way to liberation, and which I well know from my knowledge (of human nature).

The prince said- "O you best of sages, tell me precisely who and what this Rāma was, what was his bondage and how he got freed from it."

Vālmīki said- Hari was proscribed under an imprecation to take upon himself the form of a prince, with an assumed ignorance as that of a man of little understanding.

The prince said- "Tell me who was the author of that imprecation, and how it could befall on Rāma, who was the personification of consciousness and felicity, and the very image of wisdom."

Vālmiki replied- Sanat-kumāra, who was devoid of desires, had been residing at the abode of Brahmā, to which Visnu, the Lord of the three worlds, was a visitor from Vaikuntha.

The Lord God was welcomed by all the inhabitants of the Brahmaloka as well as by Brahmā himself, except by Sanat-kumāra who was thus beheld and addressed to by the god.

"Sanat-kumāra, it is ignorance that makes you forsake your desires for fear of regeneration (on earth), therefore must you be born under the name of Śara-janmā to be troubled with desires."

Sanat-kumāra in return denounced Visnu by saying- "Even all discerning as you are, you shall have to sacrifice your omniscience for some time, and pass as an ignorant mortal (on earth)."

There was another anathema pronounced upon Visnu by the sage Bhrgu, who seeing his wife killed (by him), became incensed with anger and said: "Visnu, you shall have also to be bereft of your wife."

He was again cursed by Vrndā to be deprived of his wife, on account of his beguiling her (in the form of her husband).

Again when the pregnant wife of Deva-datta was killed (with fear) on seeing the man-lion figure of Visnu.

The leonine Hari was denounced by the husband, who was sorely, afflicted at the loss of his consort, to be thus separated from his wife also.

Thus denounced by Bhrgu, by Sanat-kumāra, Deva-datta and Vrndā, he was obliged (to be born in this earth) in the figure of a human being.

I have thus explained to you the causes of all the imprecations (which were passed on Visnu), and will now relate to you all other things which you shall have carefully to attend to.