Summary : This is the English translation of the Laghu-yoga-Vasistha, an ancient Sanskrit treatise authored by the sage Valmiki. Like many of the Puranas, this text contains a fair dose of epic legendry. However, the philosophical aspect is connected with the Advaita-vedanta school of Hindu philosophy. Source: archive. The full text of the Laghu-yoga-vasistha in English is available here and publically accesible free to read online. Of course, I would always recommend buying the book so you get the latest edition.

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Embed Size px. Start on. Show related SlideShares at end. WordPress Shortcode. Praveen Kumar , Systems Architect Follow. Published in: Spiritual , Education. Full Name Comment goes here. Are you sure you want to Yes No. An eBook reader can be a software application for use on a computer such as Microsoft's free Reader application, or a book-sized computer THE is used solely as a reading device such as Nuvomedia's Rocket eBook.

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Generally, an eBook can be downloaded in five minutes or less Libripass at Libripass. No Downloads. Views Total views. Actions Shares. Embeds 0 No embeds. No notes for slide. Laghu yoga-vasistha-english-translation 1. 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. 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, I 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. 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. The commentary of the former has the samenumber of Granthas as the original whereas that ofthe latter amounts to 74, 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. 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.

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. Blavatsky with theprofound ray of light shed upon them by her,almost all of us should have unanimously buried, 10 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 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 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.

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. 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. 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.

With the cessation of the oneaspect, the other also ceases to exist. This statementis to be found in the story of Prahlada. 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 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.


Laghu Yoga Vasistha- Sanskrit

One of them was the late K. Veeraswami Aiyer, a prominent Vakil of Tiruvarur in the early twenties of this century, and another, an engineer of the Public Works Department of the Government. Educated at his village school at Kazhukanimattam and, late, at the Kumbakonam Town High School and at the Kumbakonam Government Arts College, he was a first grade pleader at Kumbakonam and made a reasonably prosperous living there. He had a son and two daughters. He joined The theosophical Society during the presidentship of Col. Olcott and travelled very widely all over India including far places like Kabul and Srinagar at a time when communications were poorly developed , spreading the message of the Theosophical Society. His task was also to help in weaning away Indians from the Christian missionary influence and from an imitative way of life patterned on the West.



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