The Yoga-Vasishtha Maharamayana of Valmiki, Vol. 2 (of 4), Part 2 (of 2)

[1] This colophon occurring at the end of many chapters, shows the intermediate chapters as parts of the lectures of a single day; and by enumeration of which, the whole space of time occupied in the delivery of these lectures may be fairly ascertained. This will serve to show that the delivery of the lectures occupied but a few months; and Válmíki’s writing of them, if he was a shorthand writer, embraced also the same length of time, contrary to the common belief of this composition’s being a work of many years.

[2] (It was Plato’s doctrine of the souls’ reminiscence of a former apprehension of truth awakened by the traces of ideas which sensation discovered in things).

[3] The Arhatas have seven categories:

• 1. The animated and intelligent body.
• 2. The inanimate and insensible body as rocks &c.
• 3. The organs of sense.
• 4. Ignorance or austerities, called Ávarana.
• 5. Tonsure of the head called nirávarana.
• 6. Bondage to repeated births and deaths.
• 7. Liberation or final emancipation.

They are divided into seven schisms, according to their belief or disbelief in this last viz.

• 1. Sadvádis or believers in liberation.
• 2. Asadvádis—unbelievers.
• 3. Syadvádis—Sceptics.
• 4. Sada—Sadavádis—misbelievers.
• 5. Anirvachaneyavádis—Infidels. 6. Nástikas—Atheists.
• 7. Súnyavádís—Vacuists.

[4] Hari in the form of Krishna, destroyed the demons chief Sambara or Káliya under his feet; as the son of God in the form of Christ, defeated Satan and bruised his head under his feet.

[5] Ceylon is said to be first peopled by the Yakkas (yakshas) who followed the train of the Rákshasa Rávana to that island.

[6] But these formal changes are phenomenal and not real. They are mere appearances. Gloss.

[7] So it is represented in Kumára Sambhava: दरीगुहाहिमेन समीरणेन, उद्गास्यतामिच्छति किन्नरीणां ।

[8] Airávata signifies both Indra, the god of caelum and the celestials, as also his vehicle, the elephantine clouds.

[9] It is recorded, that the forefathers of Bali to the fourth ascent, were all destroyed by Vishnu, who took upon him the first four shapes of his ten incarnations, namely: those of the fish, tortoise, the boar and the biform man and lion, to destroy them one after another; till he took his fifth form of the dwarf, to kill Bali also. Hence it was one family of the Asuras at Mavalipura in Deccan, that called down Vishnu five times from his heaven for their destruction.

[10] Instruction of abstruse knowledge from yoga to the impure, is pearls before swine; as it is said: पण्डिता एब उपदेष्टब्याः न च मूर्खः कदाचन ।

[11] Reason is a divine attribute and given to man for his discernment of truth from untruth, and of true felicity of the soul, from its fetters of the frailties of this world.

[12] The former figure of meditation was that of Virát, the god who with his thousand heads, hands and legs and feet “सहस्रशीर्षः पुरुषं सहस्र बाहु सहस्र पाद्,” shows the Daitya Titan Briareus with his hundred heads and hands; but the figure of worship in this chapter is that of Vishnu, with his four arms, one head and two legs only, as a more compendious form for common and practical worship.

[13] The flowers and offerings mentioned in this place, are all of a white hue, and specially sacred to Vishnu, as there are others peculiar to other deities, whose priests and votaries must carefully distinguish from one another. The adoration of Vishnu consists, in the offering of the following articles, and observance of the rites as mentioned below: viz. Fumigation of incense and lighting of lamps, presentation of offerings, of food, raiment, and jewels suited to the adorer’s taste and best means, and presents of betel leaves, umbrellas, mirrors and chowri flappers. Lastly, scattering of handfuls of flowers, turning round the idol and making obeisance &c.

सर्ब्बेधूपदाम नैवेद्यतम्बुलदर्पणच्छत्रचामर नीराजन पुष्पाञ्जलि प्रदाक्षण नमस्कारादिः ।

[14]

Brahmá was the god of Bráhmanas, and Vishnu was worshipped by the early Vaisya colonists of India; while Siva or Mahádeva was the deity of the aboriginal Daityas. These peoples after long contention came to be amalgamated into one great body of the Hindus, by their adoption of the mixed creed of the said triality or trinity, under the designation of the Triune duty. Still there are many people that have never been united under this triad, and maintain their several creeds with tenacity. See Wilson’s Hindu Religion.

[15] The history of Sanskrit words derives the name Lakshmí from the appellation of king Dilipa’s queen, who was so called from her luckiness. Thus the words lucky and luckhy (valgs), are synonymous and same in sound and sense.

[16] (This is the doctrine of the indwelling spirit pervading all nature. Or as the poet says:—

[17] Nor love thy life nor hate, but live while thou livest; How long or short, permit to heaven. Dum vivimus, vinamus.

[18] (i.e. As the work is known after it is worked out by the workman).

[19] So there is but dead matter without the enlivening soul, and every thing is full of life with the soul inherent in it.

[20] (The analogy of matsya nyaya or piscine oppression, means the havoc which is committed on the race of fishes by their own kind, as also by all other piscivorous animals of earth and air, and tyranny of the strong over the weak).

[21] अणोरणीयान्, महतो महीयान्. Sruti.

[22] नान्यपन्था द्वितीयकमनाय. Sruti.