This is one of the longest Hindu texts in Sanskrit after the
Mahabharata, and an important text of
Yoga. It consists of
numerous short stories and anecdotes used to help illustrate its ideas and message. In terms of
Hindu mythology, the conversation in the Yoga Vasishta is placed chronologically before the
Ramayana. 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. The text discusses consciousness, cosmology, nature of the universe and consciousness, the ultimate dissolution of body, the
liberation of the
soul and the non-dual nature of existence.
Books The text consists of six books: • 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.
Influences The
Yoga Vasistha is a
syncretic work, containing elements of
Advaita Vedanta,
Yoga,
Samkhya,
Jainism,
Pratyabhijña,
Saivite Trika, and
Mahayana Buddhism, thus making it, according to Chapple, "a Hindu text
par excellence, including, as does Hinduism, a mosaic-style amalgam of diverse and sometimes opposing traditions".
On Human Intellect The Yoga Vāsiṣṭha states the following on the credibility of the provider and seeker of knowledge through these words.'''Even a young boy's words are to be accepted if they are words of wisdom, else, reject it like straw even if uttered by Brahmā the creator.'''
On who is ready for spiritual knowledge The Yoga Vasistha states that there are four characteristics that mark someone ready for spiritual journey who: • Senses the difference between
Atman (soul) and non-atman • Is past cravings for anyone or anything, is indifferent to the enjoyments of objects in this world or after • Is virtuous and ethical with
Sama (equality),
Dama (self-restraint, temperance),
Uparati (quietism),
Titiksha (patience, endurance),
Sandhana (uniting, peace) and
Sraddha (faith, trust) • Has
Mumukshatva, that is longing for meaning in life and liberation
On the process of spiritual knowledge 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 seven
Bhoomikas: •
Śubhecchā (longing for the Truth): The yogi (or
sādhaka) 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 from
Saṃsāra. •
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 of
sattva, "reality"): The Yogi, at this stage, is called
Brahmavid ("knower of Brahman"). In the previous four stages, the yogi is subject to
sañcita,
Prārabdha and
Āgamī forms of karma. He or she has been practicing
Samprajñāta Samādhi (contemplation), in which the consciousness of duality still exists. •
Asaṃsakti (unaffected by anything): The yogi (now called
Brahmavidvara) 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 called
Brahmavidvarīyas); 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 and
Āgamī karma are now destroyed; only a small amount of
Prārabdha karma remains. •
Turīya (perpetual
samādhi): The yogi is known as
Brahmavidvariṣṭha and does not perform activities, either by his will or the promptings of others.
On liberation In Chapter 2 of Book VI, titled as
The story of Ikshvaku, the text explains the state of
Nirvana (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 as
samsara, but as the one infinite and indivisible consciousness".
On Jivanmukta The Yoga Vasistha describes the
Jivanmukta, or liberated person, as follows (abridged from the 1896 translation by KN Aiyar): • 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. • 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 after
Karmas. 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. • He is never affected by anything, whether he is in a state of Jiva consciousness or state of Shiva devoid of the Jiva consciousness. • He is same whether he moves in a family or is a solitary recluse. • He feels unbound by the delusions of Srutis and Smritis. • Nothing matters to him, he is unaffected by griefs or pleasures. He is distant, he is close, he in the one Reality of Atman. He is neither clingy nor arrogant. • He has no fear of anyone, no anger against anyone. • 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. • A Jivanmukta will always transact his present duties, but neither longs for things in the future, nor ruminates upon things of the past. • 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. • In him is found nobleness, benevolence, love, clearness of intellect.
On Samsara and reality The Yoga Vasistha describes samsara and reality as follows: • Samsara is mundane existence with rebirths. • The universe is full of Samsara driven by Moha (delusion), bondage,
Tamas (destructive, chaotic behaviors), Mala (impurity), Avidya and Maya. • Ignorance feeds samsara, self-knowledge liberates. • Samsara is ephemeral and unreal. With birth, death is inevitable. ==Commentaries==