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, the Mahabharata and the Ramayana, they are consi dered as so many stories only and as such are much in favor of our orthodox Pandits who do not care to go above worldly things. Vedanta soars high in the region of the Absolute with its theories and words ; and our metaphysicians of the old school in India, carrying the notion of the physical world up there, try to solve the problem of the homogeneity orotherwise of the Infinite and are wrangling with one another as our Adwaitins, Visishtadwaitins and Dwaitinsare doing in their every day lives, so much so that their arguments end in mental gymnastics only and with nothing practical in their lives. Here a curious instance occurs to me. One day an Adwaita Pandit lectured in a certain place about Brahman being Nirguna (or without' any attributes), and the only Reality and argued with great vehemence against his adversary. Next day seeing him, while I was passing by, circumambulate an idol in a temple. I asked him as to whom he was paying respects. The Pandit merely laughed over the affair without an answer. Thus are most of our Pandits, theorizing only with nothing practical about them and soaring into the region of the Absolute without a proper knowledge of the basic foundations of Vedanta. But Yoga-Vasishta has chalked out for itself a new and distinct path. At first, it enunciates a doctrine in its several bearings and then elucidates it with beautiful stories. There in it gives also rules of guidance for the conduct of life in the daily world, these also finding their illustrations in the stories given out. As in the Puranas, we have not to rack our brains over with the slight hints thrown therein and to sometimes give up in despair the problems before us. Secondly — This book serves as a ladder wherewith to scale from the Sireswara STinkhya doctrine of Patanjali as given out in his Yoga-Sutras to the Maya-conception of the Adwaita Pantheists and thus renders possible a reconciliation B X INTRODUCTION. between them both. Through a study of Patanjali's Yoga- Sutras, it is clear from Book III, Aphorism 17 that the cause of all pains is the conjunction of the seer with the visual or the subject with the object ; the conception of " I" having been brought about by the identification of the subject with the object. Through Sasbatkara Anubhava or direct realization, the Yogi finds he is one with the subject and does not find then the reality of the object. It is this that is illustrated in the story of Sukha. Thirdly — Seme of the theories and facts, occult, meta physical or otherwise, given out by H. P. B. find their corroborations in this work. 1 have got a deep-seated con viction in me which tells me that if Theosophical ideas are ever to gain a firm footing in India, it can only be by showing that it is H. P. B.'s explanations alone that can throw proper light upon and galvanize with life our old Aryan works. For this purpose, I think all the authorities, express or implied, which are found in a stray form in the Hindu works, should be ransacked, culled out and given to the world. As H. P. B. herself said, her business was to string the flowers found in India as well as in other places and make a nosegay out of the same. Now 1 shall give out some illustrations therefor. They are — (1) That Parabrahm, the Absolute is not the cause of the creation of Brahma or the universe as creation implies some conditioned thought and space and as the Infinite is unconditioned and can therefore have no kind of causal rela tionship to that which is finite or conditioned, viz., the universe which manifests itself or is absorbed according to the Law of the Absolute (vide the story of Sikhidwaja). (2) Devas and Asuras are merely the opposite intelli- gential forces or poles in nature such as positive and nega tive. With the cessation of the one aspect, the other also ceases to exist- This statement is to be found in the story of Prahlada. (3) Tn " The Secret Doctrine," it is stated that the Asuras, Rudras, &c., represent in one sense the egos of man ; they being the active powers as opposed to Devas, the passive INTRODUCTION. XI ones. This fact is exemplified in Sukra's story as well as in the story of the 100 Rudras. (4) The eking out of the double and the means through which such things are done, vis., through the mastery of Kundalini Sakti are given out in the story of Sikhidwaja. (5) Being itself a work intended for occult students, this book gives out the seven states of Jnana and Ajnana (vide Utpaththi and Nirvana Prakaranas) ; the seven Ajnana states are not given out in the works I have come across though the former are. (6) The relationship between an occult Guru and his Sishya or disciple (as appears from the story of Sikhidwaja). (7) The experiences of those persons (who are able to ele vate themselves beyond their physical bodies) as a Jiva-Suchi or Neevara-S'ukham, either as a needle or the tail-end of paddy which is exemplified in the Story of Karkati. (8) Some of the secret meanings of Brighu, Vasishta, Kasypa, &c., as well as of the worship of God. (9) The reality of thought as in the story of Gadhi. (10) The emergence of all objects from the moon after a minor deluge. Without multiplying more instances of this kind, I shall proceed to the contents of this work. The occasion which called it forth demands that the work was intended for those only who wish to practically travel on the higher path. Most of our readers will have been fully acquainted with the con tents of our great Epic poem, the Ramayana. We find therein that Rishi Viswamitra turns upon the stage in the early years of Sri Rama. The Rishi appears before his father, Dasaratha and demands of him his son Rama to war with the Rakshasas interfering with his sacrifice. Just before this time, Rdma goes on a pilgrimage to the many sacred places ; and having visited the Asramas (hermitages) of the wise, returns to his native place. On his return, he grows quite disgusted with his material life, spurns his wealth and other regal possessions and grows despondent without per forming any of his daily duties. His attendants go and com plain to the King his father of the grievous plight of their master. Thereupon the father sends for his son, seats him on his lap and enquires of him his state. But the son XII INTRODUCTION. evades the question by simply laughing over the affair and gets away. At this juncture, Muni Viswamitra turns up and the King delighted with the usual arrival of such a distinguished and reverend guest consents to execute any orders of the noble Muni. The Muni demands Rama for his aid at which Dasaratha is panic-struck. Yet rallying himself, he volun teers his own services in lieu of his eldest and dearly beloved boy begotten through dire Tapas. Immediately the Muni begins to curse Daaaratha for his vacillation in the fulfilment of his promises, when Vasishta interposes and pacifies the sage by making the King fulfil his promise. Then Rama is sent for and his servants meanwhile relate to the Rishis the pitiable present plight of their master disdaining to perform such ac tions as tasting food, drinking water, &c. At which Vasishta remarks that the Vairaggya (indifference) of the Prince is not akin to that produced by such momentary accidents as the loss of some dearly beloved relative or wealth but is one which is the premonitory symptom of a spiritual development in him —after which development all his duties will be regularly per formed by him. On Rama's arrival at the regal assembly, he is asked by one of the Rishis as to the cause of his present 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 will rather ex pose himself to the torments of hell-fire than undergo the excruciating mental tortures, consuming him tittle by tittle through the abovementioned causes. This concludes the chapter called Vairaggya Prakarana or the section on in difference to worldly things. This work consists on the whole, of six Prakaranas or sections. Passing by the first, w'tf., Vairaggya Prakarana which has appended to it, the story of Sukha, the son of the pre sent Vyasa, we have five other Prakaranas, via.