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THE Supreme YOGA (Yoga Vasistha)[Swami Venkatesananda]
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THE Supreme YOGA (Yoga Vasistha)[Swami Venkatesananda] The Yoga Vasistha has been a favourite book of spiritual seekers in India these seveeal centuries. Its special appeal lies in its thoroughly rational approach, & in its presentation of Vedanta as a philosophy to bridge the gulf between the secular & the sacred, action & contemplation, in human life through a comprehensive & lofty spirituality. This monumental scripture is the greatest help to the spiritual awakening & the direct experience of the Truth. This is certain. If this is what you want, you are welcome to the yoga Vasistha. An oft-recurring expression in this scripture is ‘kakataliya’—a crow alights on the coconut palm tree & at that very moment a ripe coconut falls. The two unrelated events thus seem to be related in time & space, though there is no causal relationship. Such is life. Such is ‘creation’. But the mind caught in its own trap of logic questions why, invents a ‘why’ & a ‘wherefore’ to satisfy itself, conveniently ignoring the inconvenient questions that still haunt an intelligent mind. Vasistha demands direct observation of the mind, its montion, its notions, its reasoning, the assumed cause & the projected result, & even the observer, the observed & the observation—and the realisation of their indivisible unity as the infinite consciousness
250/=THE TEN GREAT COSMIC POWERS BY S. SHANKARANARAYANAN
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DISCIPLINES OF KNOWLEDRE :- He had studied the Vedas. Like all vaidiks of his time he took to priesthood & was eking out a living. Driven by poverty he approached some one to teach him a Mantra for getting rich quickly. Having got the Mantra, he took his seat in the front courtyard of his honse & began practising the repetition of the Mantra. Two hours would have passed & the Vaidik saw a beggar woman at his door. It was not an uncommon thing; he did not attempt to drive her away as he did not want his japa to be interrupted by some words spoken in between. The beggar woman who was in tatters stooped down, patiently untied the knots of a bundle of rags, took out the small coins kept there & before the Vaidik know what she was doing, threw the coins at his feet. The Vaidik naturally was taking aback & began to remonstrate. “Why, you have been asking for this the past two houra” said she & went her way. The Vaidik stopped repeating his Mantra in sheer disgust & vowed that never ahain would he go after such pursuits. This incident which happened years ago is quoted here for the flood of light it throws on ceriain basic principles of Tantra Shastra. Evidentyy, the man contacted with the help of the formula given to him an entity or a spirit, a low cless of deity which caught hold of the human vehicle of the beggar woman & within two hours made her part with the pittance she had in favour of the man. The deity responded quickty, as being in the lower rungs of the cosmic ladder nearest to the earth-plane it was within easy reach of human beings; & its power was limited to grant only so much of money to the one who called for its assistance.
120/=THE UPANISADA (Translation & introduction By Valerie J. Roebuck)
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Introduction:- The Upanisadas are surely among the world’s most influential creative works. Not only did they play a large part in shaping Hinduism as it is today, but the debates that they helped to initiate also influenced, either directly or by reaction, the development of the other South religious traditions, including Buddhism. In the last two centuries they have also begun to influence religious & philosophical thought outside Asian cultural areas. Probably at least half the people in the world have been affected in some way by the ideas of the Upanisads.
THE UPANISADS (Translation & introduction Valerie J. Roebuck)
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Introduction:- The upanisads are surely among the world’s most influential creative works. Not only did they play a large part in shaping Hinduism as it is today, but the debates that they helped to initiate also influenced, either directly or by reaction, the development of the other South Asian religious traditions, including Buddhism. In the last two centuries they have also begun to influence religious & philosophical thought outside Asian cultural areas. Probably at least half the people in the world have affected in some way by the ideas of the Upanisads. The word Upanisad, however we derive it,1 implies an esoteric teaching, concerned not with the outward forms of religion but with the inner meaning. Typically, an Upanisads recounts one or more sessions of teaching, often setting each within the story of how it came to be taught. A renowned spiritual teacher is about to leave the household life to live as a renunciant in the forest: one of his wives refuses her share of his wealth, & asks for knowledge instead. A serious young boy, taking his angry father at his word, goes to the house of Death: while there, he takes the opportunity to question the god about the after-life. A king sends his chamberlain to look for a great of whom he has heard: he finds a rude & uncouth man, sitting scratching him self under a cart. The Background:- As is well known, the Upanisads form part of the tradition of religious literatuer4 that is known as Veads. It begins with the four Samhitas (often themselves called the ‘Vedas’) of the Rgveda, Yajurveda, Samaveda & Atharvaveda, each a collection of metrical prayers & hymns for use in the sacrificial ritual. The next phase is that of the Brahmanas,5 prose guides to the ritual for use by the sacrificial priests. Overlapping to some extent with the Brahmanas are the Aranyakas, which are concermed with the inner symbolism of the rituals. Often they take one of the rituals of the sacrifice & turn it into a form of inner contemplation. All these, together with the principal Upanisads, are regarded by Hindus as ‘sruti, ‘that which is headr’, revelation, as distinct from smtti, ‘that which is remembered’, epics, legends, law books, etc.
Rs..395/=THE UPANISADS :- TRANSLATED BY F.MAX MULLER (IN TWO PARTS)
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This two-volume set contains the famous Max Muller translation of the classical upanisads which first appeared as Volumes I & XV of the “Sacred Books of the East.” It contains the full text, translated into English, & annotated, of the following upanisads: Chanandogya, Kena, Aitareya (aranyaka & upanisad), Kausitaki, Ias, Katha,Mundaka, Taittiriya, Brhadaranyaka, Svetasvtara, Prasna, & the Maitrayana upanisad. These are the most important upanisads, the classical basic documents that have been accepted as authoritative by practically all Indian religious & philosophyic traditions. These remarkable mystical & philosophical treatises have not only created the later wisdom of India; they have also played an import part in Western thouhgt. While one may be doubtful of their claimed influence upon the Neoplatonists & the medieval Christian mystics, they still have greatly influenced later developments in Weatern philosophy, from the time of Schlegel, Hegel Schopenhauer, & schelling. Probably ritten by various authors over several centuries before 500 B.C., they exhibit a remarkable uniformity of purpose: they strive—through parable, proverb, simile, & metaphor, & through a method similar to Socratic dialogue—to arrive at truth without erecting a formal system.
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