Vasishta Yoga Samhita (Sanskrit:योगवासिष्ठम्,IAST:yoga-vāsiṣṭham; also known asMaha-Ramayana,Arsha Ramayana,Vasiṣṭha Ramayana,[1]Yogavasistha-Ramayana andJnanavasistha.[2]) is a historically popular and influential[3][4] syncretic philosophical text ofHinduism, dated to the 6th CE or 7th CE — 14th CE or 15th CE.
The text is attributed toMaharishi Valmiki, but the real author is unknown.[3] It is named after sageVasistha who is mentioned and revered in the seventh book of theRigveda.[5] The complete text contains over 29,000 verses,[3] while the short version of the text, calledLaghu yogavāsiṣṭham, contains 6,000 verses,[6][7] translated into Persian by the 15th-century.[3]
The text has a philosophical foundation similar toAdvaita Vedanta,[8] and expounds the principles ofMaya andBrahman, as well as the principles ofnon-duality.[2] and its discussion ofYoga.[9][10] The text is structured as a discourse of sageVasistha to PrinceRama, and consists of six books,[11] describing the search for liberation through self-effort and meditation, and presenting cosmology and metaphysical teachings of existence embedded in stories and fables.[11][12]
The name Vasistha in the title of the text refers toRishi Vasistha.[13] The term Yoga in the text refers to the underlying Yogic theme in its stories and dialogues, and the term is used in a generic sense to include all forms ofyoga in the pursuit of liberation, in the style ofBhagavad Gita.[13]
The long version of the text is calledBrihat Yoga Vasistha, whereinBrihat means "great or large". The short version of the text is calledLaghu Yoga Vasishta, whereinLaghu means "short or small".[13] The longer version is also referred to simply asYoga Vasistha and by numerous other names such asVasiṣṭha Ramayana.[1][2]
Human effort can be used for self-betterment and that there is no such thing as an external fate imposed by the gods.
—Yoga Vasistha philosophy, Christopher Chapple[14]
The date or century of the text's composition or compilation is unknown, and variously estimated from the content and references it makes to other literature, other schools of Indian philosophies.[3] Scholars agree that the surviving editions of the text were composed in the common era, but disagree whether it was completed in the first millennium or second. Estimates range, states Chapple, from "as early as the sixth or seventh century, to as late as the fourteenth century".[3][15]
The surviving text mentionsVijnanavada andMadhyamaka schools of Buddhism by name, suggesting that the corresponding sections were composed after those schools were established, or about 5th-century.[8] The translation of a version of the text in 14th- to 15th-century into Persian, has been the basis of the other limit, among scholars such as Farquhar in 1922.[8]
Atreya in 1935 suggested that the text must have precededGaudapada andAdi Shankara, because it does not use their terminology, but does mention many Buddhist terms.[8] Dasgupta, a contemporary of Atreya, states that the text includes verses of earlier text, such as its III.16.50 is identical to one found in Kalidasa's Kumarasambhava, thus the text must be placed after the 5th-century.[8] Dasgupta adds that the philosophy and ideas presented in Yoga Vasistha mirror those found inAdvaita Vedanta of Adi Shankara, but neither mention the other, which probably means that the author(s) of Yoga Vasistha were scholars who lived in the same century as Shankara, placing the text in about 7th- to early 8th-century.[8] The shorter summary version of the text is attributed to the Kashmiri scholar Abhinanda, who has been variously dated to have lived in 9th- or 10th-century.[8]
Mainkar states that Yoga Vasistha probably evolved over time. The first work, states Mainkar, was the original ancient work of Vasistha that was anUpanishad with Brahamanical ideas, a work that is lost.[16] This text, suggests Mainkar, was expanded intoMoksopaya in or after 6th-century, which is now commonly known asLaghu-Yogavasistha.[16] TheLaghu (shorter) version was then expanded into the full editions, over time, in the centuries that followed the completion ofLaghu-Yogavasistha.[16] The syncretic incorporation of Buddhism, Jainism and Hinduism ideas happened in theLaghu-Yogavasistha edition, states Mainkar, while ideas from Kashmiri Shaivism, particularly the Trika school, were added to the growing version by the 12th-century.[16] Similar serial expansion, revisions and interpolation is typical in Indian literature. Peter Thomi has published additional evidence in support Mainkar's theory on Yoga Vasistha's chronology.[15]
The oldest surviving manuscript of theMoksopaya (orMoksopaya Shastra) has been dated to have been composed inSrinagar in the 10th century AD.[17][18][19]
The Yoga Vasistha is traditionally attributed to Maharishi Valmiki, the author of the Ramayana. However, scholars are uncertain about the exact authorship and date of composition. It is likely that the text evolved over several centuries, starting as an ancient Upanishadic work and expanding into the Moksopaya in the 6th century CE. The text reached its current form between the 10th and 14th centuries, incorporating influences from various Indian philosophical traditions, including Buddhism, Jainism, and Kashmiri Shaivism."[8]
The text exists in many editions of manuscripts with varying number of verses, but similar message. The full editions contain over 29,000,[3] to a few with 32,000 verses,[6] and in some editions about 36,000 verses.[20] The Nirnaya Sagar version of Yoga Vasistha manuscript has 1146 verses in the first Book, 807 in second, 6304 verses in third, 2414 verses in the fourth book, 4322 in the fifth, while the last is longest with 14,296 verses, for a cumulative total of 29,289 verses.[21] An abridged version by Abhinanda of Kashmir (son ofJayanta Bhatta) isLaghu ("Little")Yogavasistha and contains 6,000 verses.[6]
The verses of Yoga Vasistha are structured in the genre of ancient Indian literature, calledGrantha.[20] In this genre, each Shloka (verse) in the text is designed to equal 32 syllables, while conveying its message.[20] A Grantha can be sung and depending on its meter, set to specificRaga music. This genre is found inBhakti movement literature, and Yoga Vasistha's Advaita theories and monism influenced the Grantha literature of Sikhism, whose primary scripture is calledGuru Granth Sahib.[22]
You should either through yourself, or the aid of theexalted ones, be ceaselessly engaged in the pursuit of this gentle enquiry, Who am I? What is this [U]niverse? It is this true enquiry alone that generatesJnana (knowledge).
This is one of the longest Hindu texts in Sanskrit after theMahabharata, and an important text ofYoga. It consists ofnumerous short stories and anecdotes used to help illustrate its ideas and message. In terms ofHindu mythology, the conversation in the Yoga Vasishta is placed chronologically before theRamayana.
The traditional belief is that reading this book leads to spiritual liberation. The conversation between Vasistha and Prince Rama is that between a great, enlightened sage and a seeker of liberation.[25] The text discusses consciousness, cosmology, nature of the universe and consciousness, the ultimate dissolution of body, theliberation of thesoul and the non-dual nature of existence.[25]
Vairagya-prakaranam (Dispassion): This book introduces Prince Rama's existential crisis, highlighting the transient nature of life and human suffering.
Mumukshuvayahara-prakaranam (Behavior of the Seeker): It focuses on the qualities required for spiritual liberation, emphasizing self-effort and the desire for moksha (liberation).
Utpatti-prakaranam (Arising and Birth): This section delves into cosmology and the spiritual awakening of Rama, exploring the origins of the universe and consciousness.
Sthiti-prakaranam (Existence and Settling): The text discusses the nature of existence, free will, and human creativity, presenting numerous stories to illustrate these concepts.
Upashama-prakaranam (Tranquility): This book explores the practice of meditation and the dissolution of dualistic thought, guiding the seeker toward inner peace.
Nirvana-prakaranam (Liberation): The final book describes the state of enlightenment achieved by Rama, offering insights into the experience of nirvana and the nature of ultimate reality.
Yoga Vasistha teachings are divided into six parts: dispassion, qualifications of the seeker, creation, existence, dissolution and liberation. It sums up the spiritual process in the sevenBhoomikas:[citation needed]
Śubhecchā (longing for the Truth): The yogi (orsādhaka) rightly distinguishes between permanent and impermanent; cultivates dislike for worldly pleasures; acquires mastery over his physical and mental faculties; and feels a deep yearning to be free fromSaṃsāra.
Vicāraṇa (right inquiry): The yogi has pondered over what he or she has read and heard, and has realized it in his or her life.
Tanumānasa (attenuation – or thinning out – of mental activities): The mind abandons the many, and remains fixed on the One.
Sattvāpatti (attainment ofsattva, "reality"): The Yogi, at this stage, is calledBrahmavid ("knower of Brahman"). In the previous four stages, the yogi is subject tosañcita,Prārabdha andĀgamī forms of karma. He or she has been practicingSamprajñāta Samādhi (contemplation), in which the consciousness of duality still exists.
Asaṃsakti (unaffected by anything): The yogi (now calledBrahmavidvara) performs his or her necessary duties, without a sense of involvement.
Padārtha abhāvana (sees Brahman everywhere): External things do not appear to exist to the yogi (now calledBrahmavidvarīyas); in essence there is a non-cognition of 'objects' as the separation between subject and a distinct object is dissolved; and tasks get performed without any sense of agency (doership).Sañcita andĀgamī karma are now destroyed; only a small amount ofPrārabdha karma remains.
Turīya (perpetualsamādhi): The yogi is known asBrahmavidvariṣṭha and does not perform activities, either by his will or the promptings of others.
In Chapter 2 of Book VI, titled asThe story of Iksvaku, the text explains the state ofnirvana (liberation) as follows, "Liberation is peace. Liberation is extinction of all conditioning. Liberation is freedom from every kind of physical, psychological and psychic distress. This world is not seen by the ignorant and the wise in the same light. To one who has attained self-knowledge, this world does not appear assamsara, but as the one infinite and indivisible consciousness".[34]
The Yoga Vasistha describes theJivanmukta, or liberated person, as follows (abridged from the 1896 translation by KN Aiyer):
He associates with the wise. He has reached the state of mind, which sees happiness everywhere. To him, neither sacrificial fires, nor Tapas, nor bounteous gifts nor holy waters have any meaning. He is replete with wisdom and friendly to all.[35]
He is desireless and in his eyes there is nothing supernatural. His state is indescribable and yet he will move in the world like anybody else. His mind will not be bound by any longings afterKarmas. He will be indifferent to joy or pains arising from good or bad results. He will preserve a pleasant position in the happy enjoyment of whatever he obtains.[36]
He is never affected by anything, whether he is in a state of Jiva consciousness or state of Shiva devoid of the Jiva consciousness.[36]
He is same whether he moves in a family or is a solitary recluse.[36]
He feels unbound by the delusions of Srutis and Smritis.[36]
Nothing matters to him, he is unaffected by griefs or pleasures. He is distant, he is close, he in the one Reality of Atman.[36] He is neither clingy nor arrogant.[37]
He has no fear of anyone, no anger against anyone.[37]
When the attraction towards external objects ceases, then there yet remains the internal craving which is called Trishna (thirst). The Jivanmukta is beyond Trishna. He is, not becoming. He does not even long for salvation. He is content.[37]
A Jivanmukta will always transact his present duties, but neither longs for things in the future, nor ruminates upon things of the past.[38]
He is a child amongst children; as old men amongst the old; as the puissant amongst the puissant; as a youth amongst the young, compassionate and understanding with the grieved.[38]
In him is found nobleness, benevolence, love, clearness of intellect.[39]
11. There are three benefits derived from the study of books, from lectures of a preceptor, and from one's own industry, all of which are attendant on our exertions and not destiny. 12. This is the long and short of all theShastras, that diligence preserves our minds from all evils, by employing them to whatever is good and right. 13. To apply with diligence to whatever is excellent, not low nor mean and not liable to loss or decay, is the precept of parents and preceptors to their sons and pupils. 14. I get the immediate fruit of my labor in proportion to my exertion, hence I say, I enjoy the fruit of my labor and not of fortune. 15. Activity gives us success and it is this that elevates the intelligent.
The Yoga Vasistha is a key text for understanding the late medieval synthesis of various Indian philosophical traditions.[citation needed] The Yoga Vasistha, states David Gordon White, was one of the popular texts on Yoga that dominated the Indian Yoga culture scene before the 12th-century.[4] It has, states White, served as a reference onYoga for medieval eraAdvaita Vedanta scholars.[4] According to Ayer, it is particularly associated withdrsti-srsti subschool of Advaita which holds that the "whole world of things is the object of mind".[46]
The practice ofatma-vichara, "self-enquiry," described in theYoga Vasistha, has been popularised due to the influence of Ramana Maharshi, who was strongly influenced by this text.[47]
Originally written in Sanskrit, theYoga Vasistha has been translated into manyIndian languages, and the stories are told to children in various forms.[6] There aremultiple collections of audio, video and mini-articles available on the scripture.
A painting from the Persian translation of Yoga Vasistha manuscript, 1602
During theMughal Dynasty the text was translated intoPersian several times, as ordered byAkbar,Jahangir andDarah Shikuh.[2] One of these translations was undertaken by Nizam al-Din Panipati in the late sixteenth century AD. This translation, known as theJug-Basisht, which has since become popular inPersia among intellectuals interested inIndo-Persian culture. TheSafavid-era mysticMir Findiriski (d. 1641) commented on selected passages ofJug-Basisht.[53][54]
The unabridged text is currently being translated into Russian[55] and published by Swamini Vidyananda Saraswati, first five books are completed by 2017.
Yoga Vasistha was translated into English by Swami Jyotirmayananda,Swami Venkatesananda, Vidvan Bulusu Venkateswaraulu and Vihari Lal Mitra. K. Naryanaswami Aiyer translated the well-known abridged version,Laghu-Yoga-Vasistha. In 2009,Swami Tejomayananda'sYoga Vasistha Sara Sangrah was published by the Central Chinmaya Mission Trust. In this version theLaghu-Yoga-Vasistha has been condensed to 86 verses, arranged into seven chapters. A list of all known English translations follows:
The Yoga-Vasishtha Maharamayana of Valmiki in 4 vols. in 7 pts. (bound in 4). Translated by Vihari-Lala Mitra. Reprinted in LPP (Low Price Publications), New Delhi, 1999.ISBN81-7536-179-4 (set)
The above have been published as e-books at the Gutenberg Project.[56]
Yoga Vasishtha of Valmiki (4 volumes & unabridged). Translated by Vihārilāla Mitra (1891-1899). Edited by Dr. Ravi Prakash Arya (1st. ed. 1998), to include Sanskrit text with english translation. Parimal Publications, Delhi.
An edited version (ed. by Palotas) of the above as e-book (free) is available[57]
The Essence of Yogavaasishtha [Sri Vasishthasangraha]. Compiled by Sri Jnanananda Bharati. Translated by Samvid. Samata Books 1982, 2002.ISBN81-85208-14-X. Printed in India. 344 pp.
Yoga Vasishta Sara (The Essence of Yoga Vasishta). An English Translation from the Sanskrit Original. Sri Ramanasramam, Tiruvannamalai, 1973, 2005.ISBN81-88018-45-7. 36 pp.
The Essence of Yogavaasishtha. Compiled by Sri Jnanananda Bharati. Translated by Samvid. Samata Books 1982, 2002.ISBN81-85208-14-X. 344 pp.
Tejomayananda, Swami: Yoga Vasishta Sara Sangraha. Central Chinmaya Mission Trust, Mumbai 1998
Yoga Vasistha was translated in 2018, from English into Portuguese by Eleonora Meier for Satsang Editora (Brazilian publisher) of the version of Swami Venkatesananda and it is available at www.lojasatsangeditora.com.br -ISBN978-85-92598-26-6 - Páginas: 848Swami Venkatesananda.
^The Concise Yoga Vāsiṣṭha. Translated by Venkatesananda, S. Albany: State University of New York Press. 1984. pp. 51, 77, 87, 121, 147, 180, 188, 306, 315, 354, 410.ISBN0-87395-955-8.
^Slaje, Walter. (2005). "Locating the Mokṣopāya", in: Hanneder, Jürgen (Ed.).The Mokṣopāya, Yogavāsiṣṭha and Related Texts Aachen: Shaker Verlag. (Indologica Halensis. Geisteskultur Indiens. 7). p. 35.
Hindu philosophy
