Yoga Vasistha 1. Vairagya Prakarana
Descended from the race of Iksvāku, and being Daśaratha yourself, if you fail to perform your promise, who else on earth will ever keep his word?
Men are even prepared under certain circumstances to sacrifice their own lives, riches and wives; but they can never sacrifice their children: this is the nature with all living beings.
After the illustrious Viśvāmitra had heard the aforesaid unusually lengthy speech of the, lion among kings, his hairs stood erect with joy, and he said (in reply). This speech is worthy of you, O best of kings on earth, and one descended from a royal race, and guided by the sage Vasistha himself.
The king was thrown into sorrow and suspense at these words of the prince of sages (Vasistha); but kept his silence for sometime, and waited (that time might work a change).
Afterwards Rāma attained the fifteenth year of his age, and so also Śatrughna and Laksmana who followed Rāma (in birth), attained also the same age.
Rāma strewn over with handful of flowers by the citizens (surrounding him) entered the palace, as when the beauteous Jayanta (son of Indra) enters his celestial abode.
The conception of this world is a mistake, and though we actually see it, it is never in-existence. It appears in the same light, O sinless saint, as the variegated colours in the sky.
"Now Sir" said Bharadvāja, "explain to me how the great minded Rāma and Bharata conducted themselves amidst the troubles of this world.
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).
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Yoga Vasistha 2. Mumuksu Vyavahara Prakarana
It is a man's activity and no other, O Rāghava, that is the cause of all his actions, and the recepient of their consequence, wherein destiny has nothing to do.
What does destiny mean, which has no form, nor act, no motion nor might, but is a false notion rooted in the (minds) of the ignorant.
Having obtained a body free from disease and a mind free from trouble, one should try to know the knowable to prevent his further birth (in this world).
Whatever one attempts to do, he readily meets with its reward: this being the effect of exertion. Fate is no other but the same thing.
It is the will or inclination that is the prime instrument of all actions done even according to the rules of law and Śāstras, as it is the reflection of light that gives various hues to things.
Vasistha said- I know gentle Rāma that, liberation of the soul, whether in its embodied or disembodied state is both alike, as the sea-water and its waves are the same liquid substance.
Vasistha said- "I will now expound to you Rāma! the knowledge that was imparted of old by our lord the lotus-born (Brahmā), after creation of the world, for the peace of mankind."
Viśvāmitra said- Rāma! it now becomes you to have your mind properly purified from its doubts, as it was done in the case of the son of Vyāsa.
After Rāma had delivered his speech in an audible voice before the assembly, he was tenderly accosted by the sage.
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Yoga Vasistha 3. Utpatti Prakarana
Rāma said - Tell me, O chief of the sages! what cause is it that leads to our misconception of the mind, how it is produced and what is the source of its illusion.
Vālmīki related- While Vasistha the leading sage, was thus going on with his lecture without interruption, the whole assembly was intent upon listening to it with a fixed tone and tenor of their minds.
Rāma said- It is even so as you have said, that the mind is a pure essence, and has no connection with the earth, and other material substances; and that it is verily Brahmā itself.
Vasistha resumed: Hear me Rāma; now relate to you the narrative of one Ākāsaja or air-born Brāhmana, which will be a jewel to your ears, and enable you the better to understand the drift of the book of Genesis.
Bondage consists in our belief of the reality of the visible world (and our relation with its phenomena Gloss). So our release depends on the negation of phenomenals. Now hear me tell you how to get rid of the visible (fetters of our minds).
Yoga Vasistha 4. Sthiti Prakarana
Therefore the mind is the same with the world, and the world is identic with the mind; owing to their intimate and inseparable connection with one another. The world however is lost by the loss of the mind; but the mind is not lost by destruction of the world. (Because the thoughts thereof are imprinted in the mind).
All intelligent beings, including Brahmā and all others of the past age, that obtain their nirvāna or extinction, are of course absorbed in One Brahmā, (and have lost their remembrance of everything concerning their past lives).
Without co-operation of the necessary causes, there can be no vegetation of the seed, as no barren, woman is ever known or seen to bring forth an offspring, notwithstanding the seed is contained in the womb.
The variety of creation is described as the working of the mind, and the existence of one Brahmā only, is established in refutation of the Atomic and Materialistic doctrines of Nyāya and Sāmkhya philosophy.
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Yoga Vasistha 6. Nairvana Prakarana
You said sir, that all formal bodies are reprcsentations of illusion or ignorance (Avidyā); but how do you account for the pure bodies of Hari, Hara and other divinities, and god-heads who are of pure essence in their embodied forms, and which cannot be the creation of our error or delusion.
Hear me now relate to you Rāma, how this poisonous tree of ignorance has come to grow in this forest of the world, and to be situated by the side of the intellect, and how and when it came to blossom and bloom.
Vasistha continued: These beauties that are so decorated with precious gems and jewels, and embellished with the strings of brilliant pearls, are as the playful billows in the milky ocean of the moon-beams of our fond desires.
He who is so senseless as to take his body for the soul, is soon found to be upset by his unruly senses; as a charioteer is thrown down by his head-strong and restive horses.
O my venerable guide! My retrospection of your sermons, has set my mind to perfect rest, and I see the traps and turmoils of this world before me, with a quite indifferent and phlegmatic mind.
Rāma! knowing your mind, understanding, egoism and all your senses, to be insensible of themselves, and deriving their sensibility from the intellect; say how can your living soul and the vital breaths, have any sensation of their own.
As the countless waves, which are continually rising and falling in the Sea, are no other than its water assuming temporary forms to view; so the intellect exhibits the forms of endless worlds heaving in itself; and know, O sinless Rāma! this intellect to be your very self or soul.
Then the shade of night, with her face as dark as that of the darkened moon, began to waste and wane away; as the darkness of ignorance and the mists of human wishes, vanish before the light of reason.
Vālmīki says: You have heard the relation of the subject of Stoicism or composure of the soul; attend now to that of Nirvāna, which will teach you how to attain the final liberation of yourselves.
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English Edition. March 20, 2010