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Selections from the Yoga Vasishtha of Valmiki

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Selections from the Yoga Vasishtha of Valmiki Selections from the Yoga Vásishtha Maharamayana of Valmiki Into English, with notes. By Vihari Lala Mitra Sacred Texts Series www.universaltheosophy.com Utpatti-Khanda: Evolution of the World Chapter III: Causes of Bondage in the Body Rāma said!" It is e#en so as you ha#e said, that the min is a %$re essence, an has no connection with the earth an other material s$bstances' an that it is #erily Brahmā itself. 2. )ow tell me, * Brāhman+ ,hy the remembrance of his former states (in the %ast an pre#ious .alpas), is not (to be reckone as/ the ca$se of his birth, as it is in the case of mine an yours an of all other beings. 3. Vasishtha replie !" ,hoe#er ha a former body, accom%anie with the acts of his prior e1istence, retains of course its reminiscence, which is the ca$se of his being (reborn on earth). 4. B$t when Brahmā is known to ha#e no prior acts, how is it possible for him to ha#e his reminiscence of any thing3 5. 5herefore he e1ists without any other ca$se e1cept the ca$sation of his own min . It is by his own ca$sality that the 6ivine spirit is self-born, an is himself his own spirit. 6. He is e#erlasting, an his body is born of itself from the self-e1istent Brahma. 5his $nborn or self-born Brahmā has no material body whate#er, e1cept his s$btile ātivāhika or linga deha. 7. Rāma said!" 5he e#erlasting body is one thing (calle the Sūkshma sarīra or s$btile or immaterial body), an the mortal body is another (calle the sthūladeha or the gross an material frame). )ow tell me sir, whether all create beings ha#e a s$btile body also as that of Brahmā3 8. Vasishtha replie !" <ll create beings that are prod$ce of a ca$se, ha#e two bodies (the sūkshma an the sthūla or the s$btile an the gross). B$t the $nborn being which is without a ca$se, has one body only (which is calle the ātivāhika or the e#erlasting spiritual body). 9. 5he increate Brahmā is the ca$se of all create beings, &$t the $ncreate spirit ha#ing no ca$se for itself, has one body for it. > Sacred Texts Series www.universaltheosophy.com 10. 5he prime lor of creatures has no material body' &$t manifests himself in the vacuous form of his spiritual body. 11. His body is compose of the min alone, an has no connection with the earth or any other material s$bstance. He is the first lor of creatures, that stretche the creation from his vacuo$s body (or spiritual essence). 12. <ll these are &$t forms of the images or ideas in his #acuous min , an ha#ing no other patterns or originals in their nat$re. <n that e#ery thing is of the same nat$re with its ca$se, is a tr$th well known to all -from the identity of the effect an its material ca$se). 13. He is an ine1istent being an of the manner of perfect intelligence. He is %$rely of the form of the min , an has an intellectual an no material entity. 14. He is prime (ca$se/ of all material prod$ctions in the physical worl , an is born of himself with his prime mobile force in the form of the min . 15. It was by the first im%$lse given by the prime moving power, that this e1panse of creation came to be sprea in the same ratio, as the currents of air an water (or the #elocity of win s an tides), are in proportion to the impetus given to them. 16. 5his creation shining so bright to o$r sight, has ca$ght its light from the l$mino$s min of the formless Brahmā, an appears as real to our conceptions -as they are ideal in the Divine min ). 17. *$r #ision in a ream is the best ill$stration of this -$nreality of worl ly things/! as that of the en@oyment of conn$bial &liss in reaming. It is then that an $nreal object of esire, presents itself as an actual gain to our fon an false imagination. 18. 5he #ac$ous, immaterial an formless spirit, is now represente as the self7 born an corporeal lor of creatures in the form of the first male. (Protogon$s or the only begotten son of God). 19. He remains $n iscerne in his state of %$re intelligence' &$t becomes manifest to all by the e#ol$tion of his #olition. He is in iscernible in his absol$te state -of inaction/' &$t becomes conspicuo$s to $s in the isplay of his nature (in creation). ( Sacred Texts Series www.universaltheosophy.com 20. Brahmā is the ivine power of #olition (or the will of Bod). He is personifie as the first male agent of creation, &$t e#oid of a corporeal body. He is only of the spiritual form of the min , an the sole ca$se of the e1istence of the triple worl . 21. It is his #olition that makes the self-born (Brahmā/ to e1ert his energies, as h$man esires impel all mankin to action! an the #ac$ous min manifests itself as a mountain of desires. 22. It then forgets its e#erlasting an incorporeal nature, an ass$mes to itself the solid material body, an shows itself in the shape of a el$sive apparition (in his creation). 23. B$t Brahmā, who is of an $ns$llie $n erstan ing, is not in#ol#e in oblivion of himself, by the transformation of his $nknowable nature to the known state of volition (or change of the nirguna to saguna). 24. Being $nborn of material s$bstance, he sees no apparition like others, who are e1pose by their ignorance to the mislea ing errors of falsehood, appearing in the shape of a mirage before them. 25. <s Brahmā is merely of the form of the min , an not compose of any material s$bstance, so the worl being the prod$ct of the eternal min , is of the same nature with its original archetype. 26. <gain as the $ncreate Brahmā is without any accom%anying ca$sality with himself, so his creation has no other ca$se beside himself -i.e. there is no secon ary ca$se of the universe). 27. Hence there is no ifference in the prod$ct from its prod$cer' beca$se it is certain, that the work m$st be as perfect as its a$thor (so says the Sruti:— Pūrnat pūrnam etc.). 28. B$t there is nothing as a ca$se an effect to be foun in this creation, beca$se the three worl s are &$t the prototypes of the archetype of the ivine min . 29. 5he worl is stretche out in the model of the 6ivine min , an not forme by any other holy spirit. It is as immanent in the min of Bod, as fl$idity is inherent in water. 0 Sacred Texts Series www.universaltheosophy.com 30. It is the min which sprea s o$t this e1ten e $nreality of the worl like castles in the air, an buil s Utopian cities (by its imagination only). 31. 5here is no s$ch thing as materiality, which is as false a conception as that of a snake in a rope. Hence it is no way possible for Brahma an other beings to e1ist as in ivid$al bodies. 32. E#en spiritual bodies are ine1istent to enlightene $n erstan ings. <s for the material body, it has no room in e1istence. -Matter or a corporeal s$bstance or an unseen s$bstratum is a non-entity. Berkeley). 33. Man -manu/ who erives his name from his min -mana/ is a form of the #olitive soul calle Verinchi (Lat. vir " inchoare the inchoative spirit of Brahma/' an has for his ominion the mental or intellectual worl mano- rajyam (Lat. mentis regio #el regn$m/ where all things are situate in the form of realities. 34. 5he min is the creative Brahma calle Verinchitvas (Lat. Virinchoativ$s), by the e1ercise of its inherent sankalpa or the #olition of incipience or creation " sisriksha; an isplays itself in the form of the #isible $niverse by e#elopment of its own essence. 35. 5his Virinchi or the creative power is of the form of the min manas, as the min itself is of the form of Virinchi also. It has no connection with any material s$bstance, which is a mere creation of the imagination. -5hat is to say, matter is an imaginary s$bstance or s$bstratum of q$alities only). 36. <ll #isible things are containe in the bosom of the min , as the lotus7&$ an &lossom reside in the see of the lotus. Hence there is no ifference between the mental an #isible appearances of things, nor has any one e#er oubte of it any where. 37. ,hate#er things you see in a ream, whate#er esires you ha#e at heart an all the ideals of your fancy, together with your ideas, notions an impressions of the visibles, know your min to be the receptacle of them all. 38. B$t the #isible objects relating to the option of the min -i.e. which are esirable, to e#ery one), are as banef$l to their behol er, as an apparition is to a chil (i.e.
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