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Yoga Vasishtha Maharamayana Yoga Vasishtha Maharamayana Volume 3, part 1-2 Containing Upasama Khanda and Nirvāna Khanda [First Part] [March 2013. This text is currently being processed at Distributed Proofreaders (DP) at www.pgdp.net for publication in the public domain. It is presented here as a preview, until final publication at Project Gutenberg. The introductory chapters—Preface and “Prolegomena”—have been published separately, as well as the other volumes (1, 2 and 4). There is a collection at Scribd from where all updates of all volumes can be viewed and downloaded. See also Transcriber’s Notes.] Contents Chapter Book 5. Upasama Khanda 54-93 Book 6. Nirvána Prakarana 1-128 (Detailed Contents) Transcriber’s Notes Part 1 in 4 vols. in 7 pts. (Bound in 4.) Vol. 3 (In 2 pts.) Bound in one. Containing Upasama Khanda and Nirvāna Khanda Translated from the original Sanskrit By VIHARI-LALA MITRA CONTENTS OF THE THIRD VOLUME.—UPASAMA KHANDA. [Part 1] BOOK V. CHAPTER LIV. PAGE. Quiescence of Uddālaka 992 CHAPTER LV. Transcendentalism of Uddālaka 993 CHAPTER LVI. Investigation into Meditation and Contemplation 997 CHAPTER LVII. Negation of Dualism 1004 CHAPTER LVIII. Legend of Suraghu; and Admonition of Māndavya 1008 CHAPTER LIX. Tranquillity of Suraghu 1014 CHAPTER LX. Extinction of Suraghu 1019 CHAPTER LXI. Meeting of Suragha and Parigha 1021 CHAPTER LXII. On the nature of Quietism and Quietus 1026 CHAPTER LXIII. The Conclusion of the Above 1029 CHAPTER LXIV. Sermon on Self-Knowledge 1031 CHAPTER LXV. Story of Bhasa and Bilāsa 1037 CHAPTER LXVI. The Transitoriness of Life and Evanescence of worldly things 1041 CHAPTER LXVII. Abandonment of Intrinsic Relations 1046 CHAPTER LXVIII. Inquiry into the Nature of Internal and External Relations 1052 CHAPTER LXIX. Freedom from attachment—The Road to Tranquillity 1058 CHAPTER LXX. Perfect Bliss of Living Liberation 1060 CHAPTER LXXI. A discourse on the body, Mind and soul 1064 CHAPTER LXXII. A Lecture on the Nature of Liberation 1072 CHAPTER LXXIII. Inquiry into the Nature of the Soul 1078 CHAPTER LXXIV. Lecture on Apathy or Stoicism 1083 CHAPTER LXXV. On Mancipation and Emancipation 1093 CHAPTER LXXVI. The World compared with the Ocean 1100 CHAPTER LXXVII. On Living Liberation 1103 CHAPTER LXXVIII. Manner of conducting the Yoga-Hypnotism 1108 CHAPTER LXXIX. Description of Spiritual Knowledge 1114 CHAPTER LXXX. Investigation of Phenomenals 1117 CHAPTER LXXXI. Unsubstantiality of the mind 1123 CHAPTER LXXXII. Investigation into the nature of the Sensuous mind 1126 CHAPTER LXXXIII. On the necessity of avoiding all bodily and worldly cares, and abiding in Intellectual Delights 1136 CHAPTER LXXXIV. The mental or Imaginary world of the sage 1142 CHAPTER LXXXV. The sage's Samādhi or absorption in the divine spirit 1148 CHAPTER LXXXVI. Government of bodily organs 1152 CHAPTER LXXXVII. Terms. The One in various Term 1159 CHAPTER LXXXVIII. A discourse on yoga meditation 1165 CHAPTER LXXXIX. A Lecture on Rationalistic meditation 1165 CHAPTER LXXXX. Admonition on the mind and its yoga meditation 1173 CHAPTER LXXXXI. On the origin of the Human body and consciousness 1177 CHAPTER LXXXXII. Means of obtaining the divine presence 1191 CHAPTER LXXXXIII. Universal Indifference or Insouciance 1198 CHAPTER LIV.—Quiescence of Uddālaka. Argument. Uddālaka meditates on the form of Vishnu, and his quietus in and coalescence with it. Vasishtha continued:—Thinking himself to be raised to this state of his transcendence, the saint sat in his posture of padmāsana with his half shut eye-lids, and began to meditate in his translucent mind. 2. He then thought that the syllable Om, is the true emblem of Brahma; and he rises to the highest state, who utters this monosyllabic word. 3. Then he uttered the word with an elevated voice and high note, which rang with a resonance like the ringing of a bell. 4. The utterance of his Omkāra, shook the seat of his intellect in the cranium; and reached to the seat of the pure soul, in the topmost part of his head. 5. The pranava or Omkāra, consisting of three and half matrās or instants, fills the whole body with the breath of inspiration; by having its first part or the letter a, uttered with an acute accent (Udātta). 6. He let out the rechaka or the exhaling breath, whereby the internal air was extracted from the whole body; and it became as empty as the sea, after it was sucked up by Agastya. 7. His vital breath was filled with the sap of the intellect, and rested in the outer air by leaving his body; as when a bird leaves its snug nest; and then mounts to and floats in the open air. 8. The burning fire of his heart, burnt away his whole body; and left it as dry as a forest, scorched by the hot wind of a conflagration. 9. As he was in this state at the first step of his practice of Yoga, by the pranava or utterance of this syllable Om; he did not attend to the hatha Yoga at all, on account of its arduousness at first. 10. He then attended to the other parts of the mystic syllable, and remained unshaken by suppression of his breath by the kumbhaka breathing. 11. His vital breaths were not suffered to pass out of his body, nor were they allowed to circulate up and down in it; but were shut up in the nostrils, like the water pent up in the drain. 12. The fire burning before burnt body, was blown out in a moment like the flash of lightning; and he left his whole frame consumed to ashes, and lying cold and grey on the naked ground. 13. Here the white bones of his body, seemed to be sleeping unmoved on the naked shore; and lying in quiet rest on the bed of greyish ashes, appearing as the powder of camphor strewn on the ground. 14. These ashes and bones were borne aloft by the winds, and were heaped at last on his body; which looked like the person of Siva besmeared with ashes, and wearing the string of bones about it. 15. Afterwards the high winds of the air, flying to the face of the upper sky, bore aloft and scattered about those ashes and bones, resembling an autumnal mist all about the air. 16. The saint attained to this state, in the second or middle stage of his pranava Yoga; and it was by his kumbhaka breathing, and not by hatha yoga (which is difficult to practise), that he effected it. 17. He then came to the third stage, of his pranava yoga, by means of the pūraka or inhaling breathing, which confers a quiet rest to the Yogi, and is called pūraka for its fulfilment of his object. 18. In the process of this practice, the vital breath is carried through the intellect to the region of vacuum; where it is cooled by the coldness of its climate. 19. From the region of vacuum, the breathing ascended to that of the lunar sphere; and there it became as cold as when the rising smoke, turns to the watery cloud in the upper sky. 20. Then the breath rested in the orb of the full moon, as in the ocean of ambrosial waters, and there became as cool, as in the meritorious samādhi meditation. 21. The respiring breaths were then exhaled as cooling showers of rain; and were brightened by the moon-beams to the form of fine wires of gold. 22. The same fell as a dew drop on the remaining ashes, as the stream of the heavenly Gangā fell on the crest of Siva; and this resuscitated the burnt body to its former form. 23. It then became as bright as the orb of the moon, and the body was bedecked with the four arms of Vishnu. It glistened like the pārijata tree on the sea shore, after it was churned out by the Mandara mountain. 24. The body of Uddālaka, stood confessed as that of Nārāyana to view; and his bright eyes and lotus-like face, shone with a celestial light. 25. The vital breaths filled his body with a humid juice, as when the lake is filled with sweet water, and the trees are supplied with moisture by the breath of spring. 26. The internal airs filled the lungs, and the cavity of the heart; as when the waters of the sea, run towards and roll into the whirlpool. 27. His body was afterwards restored to and regained its natural state; as when the earth regains its prior and purer state, after it is washed by the waters of rain. 28. He then sat in his posture of padmāsana, and kept his body fixed and firm in its straight and erect position. The five organs of his sense, were bound as fast, as the feet of an elephant with strong chains. 29. He strove to practise an unshaken hibernation (samādhi), and wanted to make himself appear as translucent, as the clear autumnal sky and air. 30. He restrained his breath (by means of his prānāyāma or contraction of breathing), and the fleet stag of his respiration from its flight to all sides; and he restricted his heart from its inclinations, and fixed it fast as by a rope to the post of his bosom. 31. He stopped his heart forcibly, from its running madly to the pits of its affection; as they stop the course of over-flowing waters, by means of embankments. 32. His eyes were half hid under his closing eye-lids, and his pupils remained as fixed and unmoved, as the contracted petal of the lotus, against the buzzing bees, fluttering about and seeking to suck their honey.
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