Yoga-Vasishtha : or Vasishtha Ramayana, a dialogue between Brahmarshi Vasishtha & his pupil Lord Rama on the way to obtain happiness & liberation.
... progressively deepening states of being to repose finally in the absolute state of Nirvikalpa Samadhi. First the scriptural account of the trance of Uddalaka as depicted in the great work Yoga-Vasishtha Maharamayana: 2 The Trance of Uddalaka: "One day the sage deliberated: 'When will you attain to eternal peace by reaching the status of mindlessness, for such is indeed the condition... this was indeed an intermittent mood, for most often the mind would rush towards outward objects again, as if it was stung by a 1 The Synthesis of Yoga, p. 500. 2 Vide Yoga-Vasishtha (Upashama Prakarana), Sargas 51-54. Page 81 venomous snake. At times, his inner state was being cleared of the obscurity of ignorance and Uddalaka visioned the glory of a... immobile like a painted image (citrārpita iv ā cala ḥ 2 ) and even a violent sense-appeal fails to bring back the soul to the waking consciousness has been equally forcefully brought out by the Yoga-Vasishtha in the following account of the Samadhi of Shikhidhvaja : "The queen Chudala went to the forest and found there the king Shikhidhvaja seated, like a sculptured tree, in the state of ...
... fact of science, he keeps it separate there in the scientific compartment of his mind and it does not in the least affect his other ideas, feelings or activities. The Yoga-Vasishtha I have not myself read the Yoga-Vasishtha, but from what I have read about it, it must be a book written by somebody with a remarkable occult knowledge. Asanas and Pranayama No use doing asanas and pranayam ...
... spiritual destiny (śarīramādyaṁ khalu dhar-masādhanam), may be allowed to disintegrate once that goal is achieved. (Cf. Sri Ramakrishna: "Take out the thorn with the help of a thorn"; and Yoga-Vasishtha: "Renounce that with which you renounce" (yena tyajasi taṁ tyaja). But this can by no means be our attitude to the body and bodily life. For the Integral Yoga has for its objective: ...
... let us fall back upon three citations, chosen at random from amongst a host of others and culled from ancient texts as well as from those of our day. First from the great Monistic text Yoga-Vasishtha Ramayana: "The Jivanmukta is one to whose consciousness only the undifferentiated Vyoma exists and this phenomenal world has lost all reality, although his organs may appear to function ...
... hope to attain to the 'AH', Sarva. The sage Vasishtha has made this point abundantly clear through the narration of two interesting stories. These stories occur in his famous Vedantic treatise, Yoga-Vasishtha-Maharamayanam. We give below the gist of one of the two stories; readers will surely appreciate it. Page 70 Kacha, the son of Brihaspati the preceptor of the gods, had adopted ...
... jagajjāgrati drśyate (Yoga- Vāsiṣṭha Rāmāyaṇa, nirvāṇaprakaraṇa, 126.52) 2 advaite sthairyamāyāte dvaite praśamamāgate paśyanti svapnavallokaṁ caturthīṁ bhūmikāmitaḥ. (Yoga-Vāsiṣṭha Rāmāyaṇa, nirvāṇaprakaraṇa,126.60) Page 174 well lose his hold over his dynamic becoming and his action upon the world around him. Thus, Vasishtha points out that the Siddha... terms of the spiritual awakening, jāgara ṇ a, but in terms of nidrā or the profundity of sleep attained in jagad-bhāva. Thus we find in Yoga-Vāsiṣṭha Rāmāyaṇa, a well-known treatise on Advaita Vedanta, that the great sage Vasishtha has delineated an ascending sequence of seven statuses of consciousness (saptadhā jñānabhūmi), beginning with that of a spiritual seeker who has just... status of sattāpatti, the lowest level of siddha consciousness, the seeker (now called by Vasishtha brahmavid) still perceives the world of duality but is not any longer deceived by the appearances, since he knows these to be unreal and illusory (bhedamithy ā tva-buddhi). That is why Vasishtha has named this status svapna or 'dream-consciousness'. 2 The last three levels having ...
... soon as his brother chanted the mantra, Agastya chanted some other mantra and thus prevented the sheep from. tearing open his stomach. (Laughter) Then there is the story in Bhavabhuti where Vasishtha ate a whole sheep in front of his disciples. The disciples exclaimed, "That fellow is eating the whole sheep!" SATYENDRA: They must have wondered at his digestive capacity. SRI AUROBINDO: No... philosophy. PURANI: Adwaitanand, too. Of course, such people are very few. SATYENDRA: Very few people have any clear idea about it. SRI AUROBINDO: Yes. I am not speaking of those who come for Yoga. What about Veerabhadra? Where is he now? PURANI: In the town. I suppose the Vaishya Sabha is putting him up. SRI AUROBINDO: He ought not to have any difficulty as he is a Brahmin. PURANI: ...
... who have received the mantras include Vasishtha Vishwāmitra, Vāmadeva, Bhāradwāja, Atri, Madhuchhandas. Six of the Mandalas or books are given each to the hymns of a single Rishi or family of Rishis. Thus the second Mandala is devoted chiefly to the sūktas of the Rishi Gritsamada, the third and the seventh similarly to the great names of Vishwāmitra and Vasishtha, respectively, the fourth to Vāmadeva... , Āpastamba, Baudhāyana, Kāthaka, Pārāskāra, Kaushika, etc. Among the Dharma Sūtras are included Gautama Dharma Sūtra, Apastamba Dharma Sūtra, Hiranykeshi Dharma Sūtra, Baudhāyana Dharma Sūtra, Vasishtha Dharma Sūtra. In addition to these three categories of Kalpa Sūtras, there is a fourth category known as Shulba Sūtra which is regarded to be the origin of the ancient science of geometry.... required. Among the Dharma Sūtras, Gautama Dharma Sūtra is related to Sāmaveda, and Āpastamba, Hiranyakeshi, and Baudhāyana are related to Krishna Yajurveda. But Dharma Sūtras such as Gautama, Vasishtha, Mānava, Vaikhānasa and Vishnu are not related to any specific Veda Shākhā. The word "dharma" has been used in various senses in Indian literature. According to Manu Smriti, dharma is ch ...
... nearer Sri Aurobindo, because that is the luminous stuff he is made of. My brother and I feel he is a beautiful Consciousness crystallised around a flame lit by Sri Aurobindo. ADITI VASISHTHA References 1. The Secret Splendour, p. 378. 2. Ibid., p. 6. . 3. Ibid., p. 9. 4. Ibid., p. 388. 5. Ibid., p. 459. 6. Ibid., p. 433... them. Mother India under his editorship is a wonderful magazine one eagerly waits for every month. It is through Mother India that I first met Amal. To be precise, his letters on Life-Poetry-yoga first drew me to his glowing heart and brilliant mind. His, I found, is the heart that "knows strange depths". 1 It is indeed a beautiful sight to see Amal coming to the Ashram, to ...
... obvious connection with each other, but illustrate a wide range of approaches to rendering the Veda into English. A Vedic Hymn (Rig Veda VII.60). This translation of a hymn of Vasishtha to Surya and Mitra-Varuna, arranged in three paragraphs, was published in the Arya in August 1915. A Hymn of the Thought-Gods . Published in the Arya in February 1916. This is... the Arya , in the order indicated above. Appendix: Interpretation of the Veda . This letter was written on 26 August 1914, according to an entry in Sri Aurobindo's Record of Yoga . In the letter, Sri Aurobindo addressed himself to some remarks on his theory of Vedic interpretation made in an article that appeared in the Hindu , a daily newspaper of Madras, on 24 August. The ...
... first, that the gods discovered Agni visible in the Waters, in the working of the Sisters. Evidently, these waters and these sisters cannot be terrestrial an" material streams, but they are what Vasishtha calls apo devih, apo divyah, 14 divine waters, or what Vamadeva calls Page 7 madhuman urmih, ghritasya dharah, 15 the sweet intoxicating wave, the streams of clarity or clear ... here the luminous but synthetic seed of the later developments of Page 12 Karma Yoga, Jnana Yoga and Bhakti Yoga. In these passages the secret of the accomplishments of action, knowledge and joy is hinted at or clearly indicated. Works are energies pressed for result, and the secret of the yoga of works is the sacrifice or surrender of our desires and volitions symbolized in the Veda by... Significance of Indian Yoga II (a) 6When and how Yoga began to grow and develop is not known. But when we come to the Veda,' the most ancient extant composition of the world, we find in it quite a developed system, self-conscious and self-assured, of human psychology and of the methods and processes by which the psychological operations can be subtilised ...
... survived." This amounts to making Hinduism stand or fall by pariahdom. In other words, one would be satisfied even if there were no such spiritual inspiration in the country as breathed and lived in a Vasishtha or a Yajnavalkya, a Chaitanya or a Mirabai, a Tukaram or a Tulsidas, a Ramakrishna or a Vivekananda - provided there were no scheduled classes! One may inquire what sort of life would there be on... Infinite, act as a channel of the Eternal, for man is in essence the Supreme and man's nature can be through Yoga a form of the Supreme's dynamic. Hinduism recognises three Yogas to suit the three types of men - the intellectual, the emotional, the kinetic - and the Bhagwad Gita combines the three Yogas in a synthesis. What is more, it throws Page 78 the synthesis open to all without d ...
... to death. For Mind is the root of this world of ignorance." 2 According to the great sage Vasishtha, a great good comes out of the destruction of Mind, manaso'bhyudayo manonāśo mahodayaḥ 3 , and the Mind of the knower of the Truth verily gets annulled, jñānino nāśamabhyeti 4 The Yoga-Shikhopanishad too declares that mindlessness is the supreme status, na manaḥ kevalaḥ paraḥ. 5 ... suddenly the 'gates of the Transcendent' where stands 'the mere and perfect 1 The Synthesis of Yoga, p. 385. 2 Māṇḍukya Upani ṣ ad, 2. 3 The Synthesis of Yoga, pp. 384-85. 4 Ibid., p. 350. 5 Letters on Yoga, p. 64. 6 The Synthesis of Yoga, p. 351. Page 111 Spirit', the inactive Brahman, the transcendent Silence, a sense... But this sort of 'static possession by the Self' or 'the unregulated 1 Letters on Yoga, pp. 64-65. (Italics ours) 2 The Synthesis of Yoga, p. 479. Page 113 dynamic possession by the physical and vital Nature' is far removed from the goal of the Integral Yoga, for what we aim at is the "mastery of the Prakriti by the Purusha [and] the sublimation of Nature ...
... the pain of a sensational act of violence. Moreover, every time we use soul-force we raise a great force of Karma against our adversary, the after-movements of which we have no power to control. Vasishtha uses soul-force Page 42 against the military violence of Vishwamitra and armies of Huns and Shakas and Pallavas hurl themselves on the aggressor. The very quiescence and passivity of the... and yet would live, within, the spiritual life? What is this aspect of existence which appals his awakened mind and brings about what the title of the first chapter of the Gita calls significantly the Yoga of the dejection of Arjuna, the dejection and discouragement felt by the human being when he is forced to face the spectacle of the universe as it really is with the veil of the ethical illusion, the ...
... does not mean "desire". It means usually the idea or mental feeling rising from the chitta, imaginations, impressions, memories etc., impressions of liking and disliking, of pain and pleasure. What Vasishtha wants to say is that while the ideas, impressions, impulsions that lead to action in an ordinary man rise from the chitta, those that rise in the Jivanmukta come straight from the sattva —from the... System: Supermind to Subconscient Letters on Yoga - I Chapter VI The Mind Mind in the Integral Yoga and in Other Indian Systems The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this Yoga, the words mind and mental are used to connote... use these terms [ Manas, Buddhi etc. ] myself as a rule—they are the psychological phraseology of the old Yoga. Page 168 The terms Manas etc. belong to the ordinary psychology applied to the surface consciousness. In our Yoga we adopt a different classification based on the Yoga experience. What answers to this movement of the Manas there would be two separate things—a part of the physical ...
... there may the Brahmacharins come unto me. Swaha! May the Brahmacharins set forth unto me. Swaha! May the Brahmacharins attain to peace of soul. Swaha! 1 Rishi Vasishtha आ मा यन्तु ब्रह्मचारिणः स्वाहा | वि मा यन्तु ब्रह्मचारिणः स्वाहा | प्र मा यन्तु ब्रह्मचारिणः स्वाहा | दमायन्तु ब्रह्मचारिणः स्वाहा | शमायन्तु ब्रह्मचारिणः स्वाहा | ... combine various systems of Yoga for purposes of arriving at synthetic and composite results. The Veda itself represented a certain kind of synthesis. Upanishadic seers made further research, recovered the Vedic Yoga, and brought about a fresh synthesis. Yoga, like science, was never looked upon as a closed book; like science. Yoga encouraged fresh quest and fresh realizations. Yoga came thus to be recognized... Raja Yoga specialized in dealing with mental vibrations and discovered methods by which the stuff of consciousness can be controlled and brought to a state of cessation, resulting Khajuraho. Photo Olivier Barot Page 28 in a complete stillness in which the Object of Knowledge stands out clearly and luminously. The Yoga of Knowledge, the Yoga of Divine Love and the Yoga of Action ...
... relationship that flourished in the ancient Indian system of education, and all of them renewed for us the ideal and practice of education that the gurukulas or the ashrams nourished in the days of Vasishtha and Vishwamitra, of Aruni and Yajnavalkya. Maharshi Dayanand Saraswati visualised clusters of teachers spread over the entire breadth and length of the country nestled in groves of woods... prepare for the bolder and newer goal of supramental manifestation on the earth. In his great book A National System of Education, as also in his Synthesis of Yoga , he demonstrated that Page 144 all life is education and all life is Yoga. The surprising and shocking fact is that in spite of these great messages and experiments which, if followed, would have not only enabled us to create... a new system so that the principles of the Gurukula system could be incorporated in the context of the modern set ting and the special needs of today and tomorrow. II In his Synthesis of Yoga , Sri Aurobindo speaks of four aids by which perfection can be achieved. The first aid is that of the knowledge of the psychological principles by which growth and development of faculties can be properly ...
... Agni in the fifth Mandala, which was evidently being prepared for the first edition of Hymns to the Mystic Fire , was not completed and published in 1946. Mandala Seven Vasishtha Maitravaruni. Suktas 1 - 17 . The translation of these hymns was dictated to A. B. Purani in the 1940s and published in 1952 in the second (enlarged) edition of Hymns to the Mystic Fire . The only... translations of the first hymn and renderings of separate verses in the course of more elaborate commentaries. [1] This version occurs in a notebook that also contains entries in the Record of Yoga for 1912. It is followed by a linguistic analysis which is published in Part Three, pages 466 - 68. [2] Sri Aurobindo wrote this translation at the end of the commentary published in Part Three... versions [2] - [4] and appears to be the latest of this series. On the next page Sri Aurobindo wrote the notes reproduced in Part Three, page 540. [7] Found between entries in the Record of Yoga for September 1913. [8] - [9] Reproduced from two similar notebooks of a type that Sri Aurobindo was using mostly in 1913 and early 1914. [10] The format of this translation, with title ...
... Different translations of a few of these hymns were published in the Arya , as reproduced in The Secret of the Veda with Selected Hymns . Mandala Seven Sukta 56.1 – 10, 12, 14 – 15 . Rishi: Vasishtha Maitravaruni. Reproduced from a notebook whose other contents include material published in the Arya in 1918. Mandala Eight Sukta 54.1 – 2, 5 – 8 . Rishi: Matarishwa Kanwa. The handwriting... follows directly after entries for the Record of Yoga dated 13 January to 8 February 1912. The Hymns of Madhuchchhandas . Early 1912. These two versions of “Chapter I” of a proposed book whose working title was “The Hymns of Madhuchchhandas” were written one after the other in a notebook used a little later for entries for the Record of Yoga dated July 1912. [A] The first version begins with... described below in the note on item [24] of Part Four. This work is mentioned in the Record of Yoga on 25 January 1915. Mandala Ten Sukta 54 . Rishi: Brihaduktha Vamadevya. Circa 1912 – 13. Sukta 129 . Rishi: Prajapati Parameshthi. The entries of 15 July and 5 August 1914 in the Record of Yoga mention the drafting and completion of the translation of this Sukta. The manuscript of the final ...
... deliberate imaginings, - yet it had worn a familiar look. Where had one seen the Master before? Was it the face of Zeus as it had appeared in an old book of mythology - or that of Aeschylus? Rishi Vasishtha had, perhaps, worn such radiance when he blessed King Dasharatha's son; perhaps Valmiki had sat even like that when the Ramayana in its entirety shaped itself before his wise and lustrous eyes.... In all Yoga, and more so in the integral Yoga of Sri Aurobindo, the Guru's role is of supreme importance. No doubt the ultimate Guru, like the ultimate Shastra, is lodged within, but at least till that advanced stage of the Yoga is reached - no easy matter at all - the reliance on the Guru has to be absolute. The sadhak could profitably read The Life Divine, The Synthesis of Yoga, The Mother... in the two tomes of On Yoga - Part Two and in some of the earlier collections like Lights on Yoga and Bases of Yoga - the personal human touch, the contextual piquancy, even the sheer brilliance and gusto of the writing are inevitably lost. But in volumes like Nirodbaran's Correspondence with Sri Aurobindo, the collection of letters entitled Life Literature - Yoga, and Dilip's Among the ...
... rivers" it is said, "he is a brother of seven sisters, he is in their middle." And another Rishi has sung, "In the rivers Varuna is seated upholding the law of his works, perfect in will for empire." Vasishtha speaks with a more explicit crowding of psychological suggestions, of "the divine, pure and purifying waters, honey-pouring, in the midst of whom King Varuna marches looking down on the truth and... a non-seizing of it in the will, or an inability of the life instincts and desires to follow after it, or the sheer inefficiency of the physical being to rise to the greatness of the divine law. Vasishtha cries to mighty Varuna in a passionate litany, "It is from poverty of the will that we have gone contrary to thee, O pure and puissant One; be gracious to us, have grace. Thirst found thy adorer though... like a robe and distributes without division all desirable boons that divine felicity comes to us in its fullness. Then he gives to the human being full enjoyment of that greatest delight. Therefore Vasishtha cries to him, "O Bhaga, our leader, Bhaga who hast the wealth of the Truth, giving unto us, raise up and increase, O Bhaga, this thought in us,"—the Truth-thought by which the felicity is attained ...
... authorship of the third Mandala goes to the Rishi Vishwamitra. The fourth Mandala is attributed to Vamadeva, while the fifth, the sixth, the seventh are respectively attributed to Atri, Bharadwaja and Vasishtha. The whole of the ninth Mandala has been exclusively devoted to the god Soma. The first and the tenth have been the contributions of many Rishis. Each sukta of these two Page 93 ... shown only in brief the general form of spirituality in the Vedas. The mysteries of the Vedas are far more deep and subtle. The Veda is a Yogic science, a system of science and kowledgeacquired through Yoga. The very name Veda is self-explanatory. The Veda signifies knowledge. It is derived from the root "vid" (to know). The Veda particularly refers to the embodiment of that knowledge which is the ...
... pain of a sensational act of violence. "Moreover, every time we use soul-force we raise a great force of Karma against our adversary, the after-movements of which we have no power to control. Vasishtha uses soul- force against the military violence of Vishwamitra and armies of Huns and Shakas and Pallavas hurl themselves on the aggressor. The very quiescence and passivity of the spiritual man under... emotions to which it rises and to express and execute it in life is what we understand by Karmayoga. We believe that it is to make Yoga the ideal of human life that India rises today; by the Yoga she will get the strength to realise her freedom, unity and greatness; by the Yoga she will keep the strength to preserve it. It is a spiritual revolution we foresee and the material is only its shadow and reflex... realisations that descended upon him like an avalanche ever since he set foot on the soil of his motherland. Yoga did not make him conscious of his mission, it only led him along on the way to its accomplishment. Yoga did not awaken his soul, it was his soul that spontaneously blossomed through Yoga. And that he was not only conscious of his life's mission but of the precise nature and extent of it, ...
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