Reprinted in LPP 1999
ISBN 81-7536-179-4 (set)
ISBN 81-7536-180-8 (vol. 1)
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PREFACE.
In this age of the cultivation of universal learning and its investigation into the deep recesses of the dead languages of antiquity, when the literati of both continents are so sedulously employed in exploring the rich and almost inexhaustible mines of the ancient literature of this country, it has given an impetus to the philanthropy of our wise and benign Government to the institution of a searching enquiry into the sacred language of this land. And when the restoration of the long lost works of its venerable sages and authors through the instrumentality of the greatest bibliomaniac savants and linguists in the several Presidencies,[1] has led the literary Asiatic Societies of the East and West to the publication of the rarest and most valuable Sanskrit Manuscripts, it cannot be deemed preposterous in me to presume, to lay before the Public a work of no less merit and sanctity than any hitherto published.
The Yoga Vasishtha is the earliest work on Yoga or Speculative and Abstruse philosophy delivered by the venerable Vedic sage Vasishtha to his royal pupil Ráma; the victor of Rávana, and hero of the first Epic Rámáyana, and written in the language of Válmiki, the prime bard in pure Sanskrit, the author of that popular Epic, and Homer of India. It embodies in itself the Loci Communes or common places relating to the science of Ontology, the knowledge of Sat—Real Entity, and Asat—Unreal Non-entity; the principles of Psychology or doctrines of the Passions and Feelings; the speculations of Metaphysics in dwelling upon our cognition, volition and other faculties of the Mind (ज्ञान, ज्ञेय, ज्ञाता, इच्छा, द्वेषादि) and the tenets, of Ethics and practical morality (धर्म्म कर्म्म). Besides there are a great many precepts on Theology, and the nature of the Divinity (आत्मानात्म विवेक), and discourses on Spirituality and Theosophy (जीवात्मा परमात्मा ज्ञान); all delivered in the form of Plato’s Dialogues between the sages, and tending to the main enquiry concerning the true felicity, final beatitude or Summum bonum (परम निःश्रेयस्) of all true philosophy.
These topics have singly and jointly contributed to the structure of several separate Systems of Science and Philosophy in succeeding ages, and have formed the subjects of study both with the juvenile and senile classes of people in former and present times, and I may say, almost among all nations in all countries throughout the civilized world.
It is felt at present to be a matter of the highest importance by the native community at large, to repress the growing ardour of our youth in political polemics and practical tactics, that are equally pernicious to and destructive of the felicity of their temporal and future lives, by a revival of the humble instructions of their peaceful preceptors of old, and reclaiming them to the simple mode of life led by their forefathers, from the perverted course now gaining ground among them under the influence of Western refinement. Outward peace (शान्ति) with internal tranquility (चित्त प्रशान्ति) is the teaching of our Sastras, and these united with contentment (सन्तोष) and indifference to worldly pleasures (वैराग्य), were believed according to the tenets of Yoga doctrines, to form the perfect man,—a character which the Aryans have invariably preserved amidst the revolutions of ages and empires. It is the degeneracy of the rising generation, however, owing to their adoption of foreign habits and manners from an utter ignorance of their own moral code, which the publication of the present work is intended to obviate.