BOOK I. - Learn Kriya Yoga

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YOGA VASISHTHA MAHARAMAYANA1YOGA-VASISHTHA MAHARAMAYANA OF VALMIKIEDITED BY JAY MAZOCONTENTSINTRODUCTIONBOOK I. VAIRÁGYA KHANDA--ON MORAL APATHYBOOK II. MUMUKSHU KHANDA--MEANS OF FINAL LIBERATIONBOOK III. UTPATTI KHANDA--EVOLUTION OF THE WORLDBOOK IV. STHITI PRAKARANÁ--ON ONTOLOGY OR EXISTENCEBOOK V. UPASAMA KHANDA--ON QUIETISMYOGA VASISHTHA INTRODUCTION165386330438The Yoga Vasishtha is a popular text on Advaita Vedanta, Puranic in form andphilosophical in content. It is in the form of replies given by Vasishtha to Sri Rama’squeries regarding philosophical problems of life and death, and human suffering, and treatsthe essentials of Advaita Vedanta. It seems to advocate the dristisristi-vada which holdsthat the world exists only so long as it is perceived: manodrsyam idam sarvam.the wholeworld of things is the object of the mind. In the phraseology of this work, it is intendedneither for those Ajnanis (or the worldly-minded), who welter in the sea of Samsarawithout being indifferent to the worldly things nor for those higher spiritual personageswho have reached a state of adeptship, so as to be above all advice. Hence it is written inthe interests of those who have become indifferent to worldly things and crave forspirituality becoming a potent factor in their daily lives. A person of true Vairagya, shouldhe wish to have not only some hints thrown on the nature of cosmos, Manas (mind) andUniversal Spirit from the idealistic standpoint but also some rules of guidance in his dailypractical life towards occult knowledge with the proper illustrations will herein find, in myopinion, a mine of knowledge to be guided by and to cogitate upon. Yoga Vasishtha haschalked out for itself a new and distinct path. At first, it enunciates a doctrine in its severalbearings and then elucidates it with beautiful stories. There in it gives also rules ofguidance for the conduct of life in the daily world, these also finding their illustrations inthe stories given out. As in the Puranas, we have not to rack our brains over with the slighthints thrown therein and to sometimes give up in despair the problems before us.I. Vairagya PrakaranaThe occasion which called it forth demands that the work was intended for those only whowish to practically travel on the higher path. Rishi Viswamitra turns upon the stage in theearly years of Sri Rama. The Rishi appears before his father, Dasaratha and demands ofhim his son Rama to war with the Rakshasas interfering with his sacrifice. Just before thistime, Rama goes on a pilgrimage to the many sacred places; and having visited theAsramas (hermitages) of the wise, returns to his native place. On his return, he grows quitedisgusted with his material life, spurns his wealth and other regal possessions and growsdespondent without performing any of his daily duties. His attendants go and complain tothe King his father of the grievous plight of their master. Thereupon the father sends for hisson, seats him on his lap and enquires of him his state. But the son evades the question bysimply laughing over the affair and gets away. At this juncture, Muni Viswamitra turns upand the King delighted with the usual arrival of such a distinguished and reverend guestconsents to execute any orders of the noble Muni. The Muni demands Rama for his aid atwhich Dasaratha is panic-struck. Yet rallying himself, he volunteers his own services inlieu of his eldest and dearly beloved boy begotten through dire Tapas.Immediately the Muni begins to curse Dasaratha for his vacillation in the fulfilment of hispromises, when Vasishtha interposes and pacifies the sage by making the King fulfil hispromise. Then Rama is sent for and his servants meanwhile relate to the Rishis the pitiablepresent plight of their master disdaining to perform such actions as tasting food, drinkingwater, etc. At which Vasishtha remarks that the Vairagya (indifference) of the Prince is notakin to that produced by such momentary accidents as the loss of some dearly belovedrelative or wealth but is one which is the premonitory symptom of a spiritual developmentin him after which development all his duties will be regularly per formed by him. OnRama s arrival at the regal assembly, he is asked by one of the Rishis as to the cause of his

2YOGA VASISHTHA MAHARAMAYANApresent sorrow. At which Rama makes a long tirade against wealth, life, Ahankara, Manas(mind), desires, body and other material things and at last winds up by saying that he willrather expose himself to the torments of hell-fire than undergo the excruciating mentaltortures, consuming him little by little through the abovementioned causes. This concludesthe chapter called Vairagya Prakarana or the section on in difference to worldly things.II. Mumukshu PrakaranaThis work consists on the whole, of six Prakaranas or sections. Passing by the first,namely, Vairagya Prakarana which has appended to it, the story of Suka, the son of thepresent Vyasa, we have five other Prakaranas, namely, Mumukshu (longing afterSalvation), Utpatti (origin), Stithi (preservation), Upasanthi (quiescence), and Nirvana(absorption), the last. In these five chapters, Vasishtha inculcates advice upon Rama, giveshim the reason why and how he should work in the world by tracing the origin of theuniverse and the I in man to which are identical from the idealistic stand point with theOriginal Cause or the Causeless Cause of all and devising means for their destruction andfinally initiates him into the mysteries of Atman.First comes the story of Suka in the first Prakarana. Suka was not satisfied with all theexplanations his father, Vyasa gave of Maya and hence resorted to Janaka for aid who byAparoksha or direct realisation within himself, showed the end. Then comes the secondPrakarana called Mumukshu. Of the four fold qualifications necessary to a disciple on thepath, namely, the discrimination of Atman and non-Atman, etc., Rama having developedthe first three is asked by Vasishtha to concentrate his mind upon the attainment ofMoksha. For this purpose, Vasishtha expatiates in Mumukshu Prakarana upon thepreliminary qualifications necessary for the attainment of Moksha or salvation. Here theauthor says that the four sentinels posted at the gate of Moksha are Santi (quiescence ofmind or sweet patience), Vichara (the enquiry after Atman), Santosha (contentment ofmind), and Sadhu-Sanga (association with the wise) and will have to be befriended by onewishing to attain Moksha. Should one of them at least be befriended, he will introduce theaspirant to his companion sentinels. Then the author goes on to explain that Moksha doesnot mean the physical separation from all worldly affairs but only a state of the mind bereftof all impure Vasanas or clinging towards, but yet working as usual amidst, worldly things.The difference between Vasanas, pure and impure is well defined in this chapter.Having thus given out the nature of the goal towards which all egos are gravitating,Vasishtha, in order to relieve Rama from the mental despair and anguish in which he wasplaced, then traces the origin of I, its growth and its quiescence and then that state fromwhich the above three states can be viewed as one. For this purpose, he gives out itsrelationship with the one Reality and the universe.This is precisely the position in which Arjuna was placed when he was instructed by SriKrishna as in the Bhagavad Gita and when also he was told the relationship existingbetween the Universal Spirit, the ego and the cosmos; the difference being that the detailedinstructions in this work are not given in a veritable battle field but in that of the mind andare illustrated by a series of stories wherein the different stages of the mind are worked outto suit a disciple on the path. Now taking his stand on the Pantheistic conception ofBrahman being the one Reality and the universe and Jiva as his aspect or manifestation,Vasishtha begins the Utpatti Prakarana with the statement that the Jiva or ego in man andthe universe in their innate condition are Brahman only and this phenomenal universe isbut an outcome of the Divine Will seeming to be real through the workings of the mind. Inthe technical phraseology of this work, the ideation reflected in the Lila-Sankalpa ofBrahman is the origin of the world; its manifestation, the preservation of the world; and itsdisappearance, the destruction of the world. These are the three aspects that are dilatedupon in the second, third and fourth Prakaranas. In other words, the ancient Hinduphilosophers held that the universe is nothing but states or modes of consciousnessreflected through the Sankalpa or will of Para Brahman which is said through its Law toevolve the universe out itself for its Lila or sport.The word Sankalpa is rather a difficult word to translate. Originally it is the Divine Will inmanifestation and in man in his present stage becomes the will-thought pertaining to hisAntahkarana or the lower mind. It is through the Sankalpa of our Manas that the universe

YOGA VASISHTHA MAHARAMAYANA3appears to be and it is this Sankalpa that is asked to be given up by one who wishes to soarto the one Reality beyond this universe. The author of this work defines, in one chapter,Sankalpa to mean the ideation of Aham or I; which arises in the relationship of subject toobject when conditioning is brought about.III. Utpatti PrakaranaIn beginning with Utpatti Prakarana, the author gives out a story to illustrate Para Brahmanmanifesting itself as Brahma, the creator with the conception of I. through its ownSankalpa. Instead of giving out, as in the Puranas, that the creator, Brahma arose out of thenavel of Narayana with four hands, etc., this work states that, out of the one vast Akasa ofJnanam, the one Plenum of Abstract Intelligence, a Brahmin, the primeval ego calledAkasaja was born who lived for a long time when Kala (time) wanted to get at him andbring him under his clutches but was unable to do so through the radiant Tejas (lustre) thatshone about his person. Then Kala consulted with Yama (Death) who also is thepersonification of Time but in the lower or Rupa planes and advised the former to go inquest, of any of the past Karmas of the Brahmin which were found to be nil. ThereuponYama is said to have remarked to Kala that the Brahmin was no other than Brahmahimself; though performing Karmas, Brahma had nothing clinging to him, as he did notperform them for any selfish purposes of his own. From this, it will be clear that, erecreation began, there was one vast space or Akasa with no activity in it or in the noumenalstate of Para Brahman. When evolution began, three kinds or states of Akasa are said tohave evolved, namely, Jnanakasa, Chidakasa, and Bhutakasa. The last is the elementalAkasa compounded of the quintuplicated five elements, Akasa, Vayu, etc., whereasChidakasa corresponds to the plane of the lower mind. Jnanakasa corresponds to the thirdbody or plane.The first ego of Brahma which is differentiated into many is then, in the story of Lila,traced in its workings in the three Akasas mentioned above. The three pairs introducedtherein are (1) Lila and Padma, (2) Arundhati and Vasishtha, (3) Viduratha and his spouse.In the story of Karkati we come to the lowest stage, whether of the man or world. Theintelligence or Purusha that pervades the physical body is described in this story. In theUpanishads and other books, the Purusha in this stage is likened to a thread or the tail-endof paddy. As stated in this work further on, the normal experience of humanity now is ofbeing no other than the physical body, though some may, in theory, hold that they aredifferent from the body; the second experience is the direct perception of their being like athread-like substance in the gross body and being different from the gross one. In the thirdstate, they rise to a direct experience of their being the universe. The Rakshasi Karkatihaving a voracious stomach was unable to fully gratify her appetite and hence got a boonfrom Brahma to enter as a Jiva-Suchi or living needle into all human beings, with thepower of troubling those of lower desires but becoming the slaves of those who areconquerors of them. It is this Rakshasi that is at the bottom of all our pains and that can bemade to minister to our wants, if we will only make up our minds to lord over our desires.The story of Aindhava brings some corroborations to the occult doctrine. The author, afterdescribing that the universe is no other than the aspect of the Brahmic intelligence, nowproceeds to the enumeration of the worlds that exist. At the beginning of a creation,Brahma is said to have asked the resplendent orb of the sun to describe its origin. The sunand its nine brothers of suns are said to have been born out of Indu, the descendant ofKasyapa, and to be ruling over the ten worlds created by their own Sankalpa as if theywere Brahmas themselves. Hence arose the ten worlds out of their minds. These ten worldsmay refer to either the ten solar systems or the ten worlds which are subtler and subtlerthan one another and existing in space.Besides the seven worlds as ordinarily known, there are said to be at first three otherworlds which have arisen out of the one. Out of the one arises at first the three lokas ofBrahma, Vishnu and Rudra who originate and work in the seven worlds, Bhu, Bhuvar, etc.,up to Satya. Then are introduced the stories of the wily Indra, Chitta and a lad to exemplifythe illusory nature of the universe. In the story of Sambarika, the Siddha, the illusorynature of time is also illustrated. Thus eight stories conclude this chapter wherein is tracedthe initial stage of the origin of I wherein is exemplified the fact that the universe arises out

4YOGA VASISHTHA MAHARAMAYANAof the mere Sankalpa of the original creator, both the universe and Jiva, the intelligencearising as the illusory aspect of the one Substratum.IV. Sthithi PrakaranaThis section deals with the Sthithi character or the preservative aspect of the mind or theuniverse. In the first story of Sukra, the ego is made to pass after its origin through a seriesof births in a time appearing very short to his father Bhrigu who was then engaged inNirvikalpa Samadhi near his son and hence was existing in higher planes. Students ofesoteric literature know full well that, of all the planets, Sukra or Venus corresponds to ourego or the higher Manas. This higher Manas and the ray of Atman or Buddhi pass throughthe different forms of humanity as well as the lower ones.Having traced thus, the author next proceeds to give out the curious story of Dama and twoothers to illustrate how the I in man develops itself in him after innumerable births with theAhankara we find in him now. Once upon a time, there raged a war between the Devas andthe Asuras. The latter, finding themselves worsted in it, created through the Mayavicpower of their leader three men without Ahankara or the conception of I. in them to fightwith their opponents; since one without Ahankara will be able to face his enemy withoutany the least fear, and regardless of the consequences of his actions. The Devas, findingtheir enemy too tough for them to deal with, applied to the higher powers for help. Vishnuadvised them to adopt a rather queer plan. That was of again and again pretending to makewar with their opponents and of again and again retiring from the field, when their enemymade onslaughts against them. By this process, they were told by Vishnu that the I in theMayavic personages would be provoked and hardened and that those personages wouldgrow terribly afraid of the results of the war and be discomfited through the generation of Iin them. This procedure was adopted and the Devas gained the day. After this was over,three others of true Jnana and hence without Ahankara were created afresh by the Asurasand sent against the Devas. Finding them too hard to combat with, the passive powers ofDevas again implored Vishnu for aid. In this instance, Vishnu came directly to the field ofbattle and took the three Mayavic personages away, as men of true Jnana find their asylumin Him alone.Thus we find that the desires in the external world which have at first no hold on the subtleI in this world get a hold over it and concrete it through, as it were, a play of spiral gamewith it. It thus takes a long time ere the evils desires take possession of the heart. Likewisemany births are required for their eradication. Both these stages are necessary to aprogressing ego. The ego should first get into desires and be tinged with Ahankara; so that,through such a course, it may learn the lessons at their hands and after the lessons arelearnt it no longer needs the desires and gets out of them. It lives fruitfully in the heart ofthe devoted disciple as well as in the heart of the man of desire. Only the strong can kill itout. The weak must wait for its growth, its fruition, its death. And it is a plant that lives andincreases throughout the ages. It flowers when the man has accumulated unto himselfinnumerable existences.Then this Prakarana, having in all five stories, ends with those of Dhasoora and Kachawherein it is sought to explain the position that, though the universe appears to be real initself in this stage, it is nothing but Atmic Sankalpa or a mode of the consciousness ofAtman. It is in this Prakarana that the three modes of Ahankara engendered are mentioned.The first is the stage where the man identifies himself with the physical body which is thelowest of Ahankaras and ought to be shunned. The second is where one identifies himselfwith a thread-like small wire. In the third stage, he finds he is this entire universe. Thesethree stages correspond to the gross, subtle and causal bodies of man and are theintelligences presiding over them. Beyond these is Turya, the fourth stage where one isabove the universe and identifies himself with the Spirit itself.V. Upasanthi or Upasama PrakaranaThis is the section which deals with the quiescence of the mind after its sport in theuniverse. This Prakarana rejoices in nine stories wherein it is stated that the quiescence ofmind can be obtained only after many births. To develop this state, many means are givenout, such as the Lord s grace through Bhakti or devotion, the direct knowledge of Maya,Yoga, Atma-Vichara or Atmic enquiry, and Chitta-Nirodha or the control of mind,

YOGA VASISHTHA MAHARAMAYANA5Pranayama, etc. King Janaka sees all as Chidanada and reaches a higher state. Punnya andPavana reach the goal after the lapse of many births. Bali of the Trivikrama Avatar did hisactions in a Nishkama manner without reference to their fruits. Prahlada was everworshipping the lotus feet of Isvara. Gadhi, the father of Viswamitra had a directperception of Maya and thence of God, since the Absolute cannot be seen withoutovercoming Maya. Atma-Vichara or Atmic enquiry was the ceaseless means adopted byUddhalaka and Suraghu. Bhasa and Vilasa put an end to all their pains through the samecourse. Veethahavya resorted to Pranayama or the control of breath for the subjugation ofhis mind.The story of Gadhi is worthy of being reproduced here. Having been daily engaged inmeditation in water, he one day wished to know the nature of Maya and was blessed byVishnu the Higher Self, here represented as a dark blue cloud with the boon of seeingMaya directly and of overcoming it. Some days after, as he was passing to the waters of atank, his mind recurred to the boon of Vishnu; and when he stepped into the tank, he wasentranced and vividly remembered, in his normal state, all the lives he had led during hisSamadhi, as a Brahmin and as a Chandala (outcaste). Not knowing the reason why thesevisions arose, he returned home where he met with a guest who uttered some words whichwent to prove that his dream in the tank was a reality. So in order to verify the same, hewent to the many places pointed out by the guest and found all the events of his dreamrealized as an actuality in the waking state. This story illustrates the fact that the manylives we are going through in our present state of Ajnana are like so many dream liveswhich, though they may appear as true like our waking states, are yet not so, when a highstage of spiritual development arises. In the story of Veethahavya with which thisPrakarana winds up, the different stages of his development on the uttering of the sacredword, Pranava, are described. To produce a control of the mind, two things are essential,Prana Nirodha and Sanga-Tyaga, namely, the control of Prana and renunciation of Sangaor association. By the latter is meant not disassociation with the world but only with thelonging after, or the attraction towards, the objects of the world. By Prana-Nirodha, theauthor expressly states that he does not mean it in the Hatha-Yogic form but only in theRaja-Yogic way.VI. Nirvana PrakaranaThis last section has fourteen stories in it. The ego in this stage reaches the Turya or fourthstate, after the developed one has crossed the three halls and is able to have a commandingview of the lower stages. This Prakarana begins with the story of Bhusunda, the greatYogi. Bhusunda, meaning a crow, typifies a great spiritual power existing from a veryremote period through marvellous Yoga strength and, according to his own version, hadwitnessed Vasishthas born eight times, Hiranyakshas diving with the earth down intoPatala thrice, Daksha, the Prajapati losing the sacrifice twice and other mysteries. Thencomes the story of Deva Puja. Here is stated the true rationale of the Puja or worship ofGod now conducted by the Hindus. All the form worships are intended for the men in thelower stages alone. Brahma, Vishnu, Rudra, etc., are developed entities only. Jnana aloneis the true God and the flowers, etc., with which God has to be worshipped are equal visionover all, contentment of mind, spiritual wisdom, etc. After some stories are passed, thestory of Arjuna comes in where in Karmas are asked to be performed without caring fortheir fruits. But the best story of all in this Prakarana is the story of Sikhidwaja.True renunciation or Sannyasa is finely illustrated in this story. King Sikhidwaja afterleaving his kingdom, retires into the forest. There his wife, herself an adept, visits him inher Mayavic Rupa or double, assuming a male physical form and passing by the name ofKumbha Muni. When the king found that this supposed Muni was a personage of greatpowers, he took him up as his Guru; he consenting to the two conditions imposed uponhim as in other cases of initiation, namely, implicit faith in, and acting up to, the words ofthe Guru and repeated efforts to be made for the entire control of the mind. Then the Muniremarks that the King’s pains were caused by want of true Sannyasa or renunciation inhim. The King replies that he gave up his kingdom, wealth, wife, etc., and retired into theforest and wishes to know if that is not true renunciation. No, the Muni replies. Then the

6YOGA VASISHTHA MAHARAMAYANAKing gives up his love for the forest in which he is and asks if that does not constitute truerenunciation. Again did the same negative word come out of the lips of the Muni.Then the King consigns the bowl, cloth, etc., which alone he has, into the fire and wishesto know if that is not Sannyasa. Again was the same negative reply given out. Then theKing ruminates over his situation; it is sin on his part to gainsay his Master’s words andhence he dives into himself and finds that the last cumbrance in him is his body which hewants to dispose of by ascending a high cliff and precipitating it down the same, when theMuni prevents him from doing so and remarks that true renunciation lies in the mind andnot in the external things such as body, etc. Then the Muni sets the King aright by goinginto the origin of pain.Herein is also given out the dual nature of Manas, the mind, the pure one being purelySatvic in nature and the impure one being full of Rajas and Tamas. The author says clearlythat the non-dual Reality which exists amidst the many heterogeneous things of the worldcan be cognized through one s self-cognition only and not by any amount of words or logicor thought. Therefore if a person as a Jivanmukta cognizes through Samadhi the absoluteidentity of all things, and yet moves as usual in this world, then he will in course of timereach a state called Videhamukti, when he will throw aside all shackles of bodies andmerge into the Absolute fontal Bliss. As, at the end of every Prakarana in this work, thereis a chapter which summarizes the subjects dealt with in it, this Prakarana closes with achapter called Nirvana Prakarana, wherein are described the seven states of Jnana, theseven states of Ajnana having been given out in a previous chapter.The events recorded herein should have occurred in Treta Yuga, when Rama incarnated.But in the initiation of Rama by Vasishtha as recorded in this work, we find the story ofArjuna introduced herein. Is it not an anachronism, some may ask? We shall find thisobjection will vanish into thin air if we bear in our mind the fact that nature is cyclinground and round and is not a sealed book to our ancients. Every recurrence of the Yugasbrings with it its own Vyasas, Ramas and others. Therefore before the divine vision of ouromniscient Rishis, all the events, past as well as future, march in one procession asrecorded in the tablets of Chitragupta.BOOK I. VAIRÁGYA KHANDA--ON MORAL APATHYCHAPTER I. INTRODUCTION.1. Om, salutation to the self-same Reality, from whom all beings proceed, by whom theyare manifest, upon whom they depend, and in whom they become extinct (in the end).2. He is the knower, the knowledge and all that is to be known. He is the seer, the (act of)seeing, and all that is to be seen. He is the actor, the cause and the effect: thereforesalutation to Him (who is all) knowledge himself.3. Salutation to Him (who is) supreme bliss itself, from whom flow the dews of delight (aswater springs from a fountain) both in heaven and earth, and who is the life of all.4. One Sutíkshna, a Bráhmana, whose mind was full of doubts, went to the hermitage ofAgasti and asked the sage respectfully:-5. O great sage! that are informed in all the ways and truths of virtue, and knowest withcertainty all the Scriptures, I am in a great doubt (about something) which I pray you willkindly remove.6. Tell me whether a man’s acts or his knowledge or both of these, is in your opinion, thecause of his emancipation.7. Agasti replied:--As the flight of birds in the air is effected by means of both their wings,so the highest state of emancipation is attained through the instrumentality of bothknowledge and acts.8. It is neither our acts nor knowledge alone that produces emancipation, but both togetherare known as the means of it.9. I will recite to you an instance on this subject from the old traditions, relating a Bráhmannamed Kárunya, who was learned in the Vedas in days of the past.10. He was the son of Agnivesya and accomplished in the Vedas and all their branches,and after finishing his studies at the preceptor’s, returned to his own abode.11. He remained a sceptic at home, holding his reluctance and inertness to acts: when hisfather Agnivesya saw his son so slack in his duties, he upbraided him thus for his good.

YOGA VASISHTHA MAHARAMAYANA712-13. Agnivesya said:--Why my son do you not discharge your duties, tell me how canyou succeed (in anything) if you remain inactive, and tell mealso the reason of yourcessation from acts.14. Kárunya replied:--The offering of daily oblations, and performance of morning andevening devotions during life, are inculcated in the Veda and law as the active duties.15. But it is neither by acts or riches, nor by means of progeny, that one obtains hisliberation, it is solely by self-denial that Mahatmas taste the ambrosia (of emancipation).16. Tell me my father! which of these two ordinances is to be observed by me? Doubtful ofthis I have become indifferent to acts.17. Agasti said:--Hear me my son, that Kárunya after saying so held his silence; when hisfather seeing him thus, rejoined his speech.18. Agnivesya said:--Hear me relate a narrative (to you) my son, and you having fullyconsidered its meaning in your mind, may do as you may choose (best for you).19. There was a lady named Suruchi, the best of the Apsará nymphs, who was seated onthe mountain peak of Himálaya, surrounded by peacocks around.20. Here Kinnaras inflamed by love sported with their mates, and the fall of heavenlystreams (Gangá and Yamuná), served to cleanse the gravest sins (of men).21. She saw a messenger of Indra making his way through the sky; and then this mostfortunate and best of Apsarás, addressed him thus:22. Suruchi said:--O you messenger of gods, tell me kindly from where you come and whatplace are you going at present?23. The divine Ariel replied:--Well have you asked O pretty browed maid, and I will tellyou all as it is. Know, Arishtanemi the royal sage, who has made over his realm to his son.24. He has (now) with religious indifference (to the world), set out to the forest for(practice of) asceticism, and is performing his austerities on the Gandha Mádanamountains.25. I am now returning from there after discharge of my errand, and repairing to Sakra’s(palace) to report the matter.26. Suruchi said:--Tell me, my lord, what matter has taken place there. I am withsubmission (much) inquisitive after it, nor should you cause me (the pain of) anxiety.27. The messenger replied:--Hear me gentle maid, relate to me in length (everything) as ithas occurred.28. On hearing that the king was practising the utmost rigors of asceticism in that forest,Indra, the lord of gods, desired me to take this heavenly car and repair at once to the spot.29. “Take this car,” said he, “bearing the (dancing) Apsarás equipped with all their musicalinstruments, and furnished with a band of Gandharvas, Siddhas, Yakshas and Kinnaras.

YOGA VASISHTHA INTRODUCTION The Yoga Vasishtha is a popular text on Advaita Vedanta, Puranic in form and philosophical in content. It is in the form of replies given by Vasishtha to Sri Rama’s queries regarding philosophical problems of life and death, and human suffering, and treats the essentials of Advaita Vedanta.

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of Kriya Yoga and a deep love and respect for the heritage of Yoga. Marshall Govindan's Kriya Yoga Sutras of Patanjali and the Siddhars is a valuable addition to the study of Yoga in general and the Yoga-Sutra in particular. I can wholeheartedly recommend it. In particular, the growing number of students of Kriya Yoga throughout the world will .

ji’s Kriya Yoga. She has been teaching Kriya Hatha Yoga widely throughout Brazil since that time, and initiates hundreds of people each year into Babaji’s Kriya Yoga. In 2010, she co-founded with other kriyabans, the Jyothi Yoga, a yoga center in São Paulo, a center offerin

The project of a book about Kriya. SECOND PART: SHARING THE KRIYA TECHNIQUES 75 CAPITOLO II/1 BASIC FORM OF THE FIRST KRIYA Introduction to the localization of the Chakras. Basic techniques. 94 CHAPTER II/2 HIGHER KRIYAS Second Kriya. Third Kriya. Fourth Kriya. Deep meditation after the Higher Kriyas. 110 CHAPTER II/3 DIFFERENT KRIYA .

Raja Yoga Samnayasa Yoga Karma Yoga Mantra Yoga Kriya Yoga Bhakti Yoga Jnana Yoga Hatha Yoga 8. 9. Raja Yoga . Pranayama Modifications of the breath are either internal, external . Asana 2. Mudra 3. Pratyahara 4. Dhyana 5. Samadhi 6. Mukti 6 Techniques: 1. Dhauti 2. Vasti or basti 3. Neti