Yoga Vasishtha (, IAST: ; also known as Mokṣopāya or Mokṣopāyaśāstra, and as Maha-Ramayana, Arsha Ramayana, Vasiṣṭha Ramayana, Yogavasistha-Ramayana and Jnanavasistha, is a historically popular and influential syncretic philosophical text of Hinduism, dated to the 11th to 14th century CE.
According to Mainkar, writing in 1977, the text started as an Upanishad, which developed into the Laghu Vasistha, incorporating Buddhist ideas, and then, between 1150 and 1250, the Yoga Vasistha, incorporating Shaivite Trika ideas. According to Slaje, writing in the 2000s, the Mokṣopāya was written in Kashmir in the 10th century. According to Hanneder and Slaje, the Mokṣopāya was later (11th to the 14th century) modified, showing influences from the Saivite Trika school, resulting in the Yogavāsiṣṭha, which became an orthodox text in Advaita Vedanta.
The text is attributed to Maharishi Valmiki, but the real author is unknown. It is named after sage Vasistha who is mentioned and revered in the seventh book of the Rigveda. The complete text contains over 29,000 verses, while the short version of the text, called Laghu Yogavāsiṣṭham, contains 6,000 verses, translated into Persian by the 15th-century.
The text has a philosophical foundation similar to Advaita Vedanta, and expounds the principles of Maya and Brahman, as well as the principles of non-duality. and its discussion of Yoga.G Watts Cunningham (1948), How Far to the Land of Yoga? An Experiment in Understanding, The Philosophical Review, Vol. 57, No. 6, pages 573-589F Chenet (1987), Bhāvanā et Créativité de la Conscience, Numen, Vol. 34, Fasc. 1, pages 45-96 (in French) The text is structured as a discourse of sage Vasistha to Prince Rama, and consists of six books, describing the search for liberation through self-effort and meditation, and presenting cosmology and metaphysical teachings of existence embedded in stories and fables.
Text
Nomenclature The long version of the text is called Brihat Yoga Vasistha, wherein Brihat means "great or large". The longer version is also referred to simply as Yoga Vasistha and by numerous other names such as Vasiṣṭha Ramayana. The short version of the text is called Laghu Yoga Vasishta, wherein Laghu means "short or small". S. N. Dasgupta takes the Laghu-Yogavāsiṣṭha to be a later summary of the Yogavāsiṣṭha.
The Yoga Vasistha Sara, "The Essence of Yoga Vasishta," is a condensation of the Yoga Vasishta in 230 couplets.arunachala.org, Yoga Vasiṣṭha Sara (The Essence of Yoga Yasishta)
The name Vasistha in the title of the text refers to Rishi Vasistha. 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 of yoga in the pursuit of liberation, in the style of Bhagavad Gita. The word is formed like this: vasu + iṣṭha, the superlative "most excellent" (with vasu taken as "excellent"), or "best of the Vasus, elemental deities". The ending -u is dropped following a rule of Panini, when joining the words.
Dating and development
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. Estimates range, states Chapple, writing in 1984, from "as early as the sixth or seventh century, to as late as the fourteenth century". It is likely that the text evolved over several centuries, reaching its current form between the 10th and 14th centuries, incorporating influences from various Indian philosophical traditions, including Buddhism, Jainism, and Kashmiri Shaivism."
References to contemporaries The surviving text mentions Vijnanavada and Madhyamaka schools of Buddhism by name, suggesting that the corresponding sections were composed after those schools were established, or about 5th-century. 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.
Atreya in 1935 suggested that the text must have preceded Gaudapada and Adi Shankara, because it does not use their terminology, but does mention many Buddhist terms. 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. Dasgupta adds that the philosophy and ideas presented in Yoga Vasistha mirror those found in Advaita 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. 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.
Slaje and Hanneder According to Slaje, the Mokṣopāya was written on the Pradyumna hill in Śrīnagar, Kashmir, in the 10th century. a dating also accepted by Leslie. According to Hanneder and Slaje, the Mokṣopāya was later (11th to the 14th century) modified, showing influences from the Saivite Trika school, resulting in the Yogavāsiṣṭha, which became an orthodox text in Advaita Vedanta.
Mainkar's evolving text theory Mainkar, writing in 1977, argues that Yoga Vasistha probably evolved over time. The first work, states Mainkar, was the original ancient work of Vasistha that was an Upanishad with Brahamanical ideas, a work that is lost. This text, suggests Mainkar, was expanded into the Laghu Vasistha. The Laghu (shorter) version was then expanded into the full editions. The syncretic incorporation of Buddhism, Jainism and Hinduism ideas happened in the Laghu-Yogavasistha edition, states Mainkar, while ideas from Kashmiri Shaivism, particularly the Trika school, were added to the growing version by the 12th-century. 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.Peter Thomi (1983), The Yogavasistha in its longer and shorter version, Journal of Indian philosophy, volume 11, number 1, pages 107-116.
Composition
Number of verses The text exists in many editions of manuscripts with varying number of verses, but similar message. The full editions contain over 29,000, to a few with 32,000 verses, and in some editions about 36,000 verses. 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. An abridged version by Abhinanda of Kashmir (son of Jayanta Bhatta) is Laghu ("Little") Yogavasistha and contains 6,000 verses.
Structure The verses of Yoga Vasistha are structured in the genre of ancient Indian literature, called Grantha. In this genre, each Shloka (verse) in the text is designed to equal 32 syllables, while conveying its message. A Grantha can be sung and depending on its meter, set to specific Raga music. This genre is found in Bhakti movement literature, and Yoga Vasistha's Advaita theories and monism influenced the Grantha literature of Sikhism, whose primary scripture is called Guru Granth Sahib.Opinder jit Kaur Takhar (2005), Sikh Identity: An Exploration of Groups Among Sikhs, Ashgate, , page 145
Content
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.<blockquote>'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.'''</blockquote>
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),Sama Sanskrit English Dictionary, Koeln University, Germany Dama (self-restraint, temperance), Uparati (quietism),Uparati Sanskrit English Dictionary, Koeln University, Germany Titiksha (patience, endurance),Titiksha Sanskrit English Dictionary, Koeln University, Germany Sandhana (uniting, peace)Samdhana Sanskrit English Dictionary, Koeln University, Germany and Sraddha (faith, trust)zraddha Sanskrit English Dictionary, Koeln University, Germany Has Mumukshatva, that is longing for meaning in life and liberation
On the process of spiritual knowledgeYoga 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.