The Yogavasistha of Valmiki: With the

Commentary
Vasisthamaharamayanatatparyaprakasa
(Volume I & II): Sanskrit Only

Part I: Containing Vairagya, Mumuksu, Utpatti, Sthiti and Upasama

Part II: Containing Nirvana – Purvardha and Uttarardha

Back of the Book

The Yoga-Vasistha is a popular text on AdvaitaVedanta, though it is

more like the Puranas in form and style. It is greatly valued for the
wisdom it contains and enjoys a popularity rivaled only by the
Bhagavadgita and Srimadbhagavatam.

The work is in the form of a dialogue between Sri Rama and the sage
Vasistha and covers a variety of subjects including the philosophical
problems of life, death, human suffering and final release.

It is also known as Arsaramayana, Jnana Vasistha, Maharamayana,

Vasistha Ramayana or merely Vasistha and is traditionally ascribed
to the sage Valmiki. This extensive philosophical poem contains as
many as 23, 734 verses characterized by exquisite poetic qualities.

This work is divided into Six Prakaranas or Sections, Viz., Vairagya,

Mumuksu, Utpatti, Sthiti, Upasama, and Nirvana dealing
respectively with topics of philosophical importance like indifference
to worldly things, longing for liberation, origin of the universe and
jiva, preservative aspect of the mind and the universe, quiescence of
the mind after its sport in the universe and the final merger into the
Absolute.

Introduction
This beautiful epic of Indian Philosophy with ‘almost every verse full
of finest imagery expressed in words exceedingly pleasing to the ear”
has been hailed as ‘one of the greatest books... ever written under
the sun’,2 ‘the crest-jewel of all the works of Vedanta’3 and ‘a work
of Siddhavastha4’.

It has been widely read or heard either in original Sanskrit or 4in

translations and sermons (Pravacanas) by thousands of men and
women in different strata of the socially, for mental solace and/or
spiritual advancement. We, in Maharashtra, have special regard for
the YV, as it has strongly influenced the philosophy of our greatest
philosopher saint Jnanadeva (A.D. 1275-1296) and other saints down
the centuries.5

The importance of YV (Yoga-Vasistha) and its digest LYV (Laghu

Yoga Vasistha by Abhinanda) was recognised by Moghul emperors
Akbar, Jehangir & Prince Dara Shikoh. The following selected list of
Persian renderings of the YV & LYV and the patrons for whom they
were translated will be enough to show its historical importance.

Patron Name of the Persian Translation

Akbar

(1) Basishtha-jug (An abridged translation of YV—A.D. 1597).

(2) Jug-bashasht—by Farmali (?)
(3) Shariq al-ma ‘rifat—Undated. Based on YV—Vedantic ideas
explained with Quar’anic verses. Attributed to Faidi.

Jehangir
(1) LYV translated by Nizam al-Din Panipati; Mir Findiriskii wrote
notes on it and composed its praise in verse.
Later compilation on the above work of Panipati:
(1) Muntakhab-i-jug. Selections from (1) The above translation
compared with Sufi Parallel.
(2) Tarjuma-i-Jug-basasht is also an abridgement of (1) above in A.D.
1764.

Dara Shikok

Jug-bashast at the instance of Dara Shikoh, in 1656 A.D. A number of

Persian and Hindi verses of the Hindu poet Wall Ram (Dara Shikoh’s
Secretary) are incorporated in this translation (Edited by Tara
Chand). In the introduction we are told that Dara Shikoh decided to
get YV translated as Vasistha and Rama came in his vision. Vasistha
told Rama that as seekers after Truth both Rama and Dara were
brothers. Rama embraced Dara and shared with him some sweets
given by Vasistha.

(Abridged from F. Mujtabai—Hindu Muslim Cultural Relations, pp.

81-84, National Book Bureau, New Delhi, 1983)

THE TITLE (5)

As stated in the colophon of every chapter or canto (sarga),1 YV is

variously called Arsa (Ramayana), Vasistha Ramayana, Maha-
Ramayana, written by Valmiki. The term ‘Arsa’ in the first title can
be interpreted as ‘composed by a sage (rsi) ‘or ‘ancient’, as its
authorship is attributed to sage Vasistha or Valmiki. And as both
these sages belong to hoary antiquities, YV is ipso facto ‘ancient’.
The rote of Vasistha as a family priest of the solar dynasty of
Ayodhya and as a spiritual preceptor of Rama in this work is so
predominant that the association of Vasistha’s name to this poem is
the most appropriate tide whether it is called ‘ Vasistha Ramayana’
as in the colophon or “Yoga Vasistha” as in common parlance. The
word ‘Yoga’ however is to be interpreted in the sense of ‘end’ or
‘means’2 as explained in YV iv (Sthiti). 62.1-2.

Traditionally it is believed that YV was written by Valmiki. The

semblance of Valmiki’s authorship is maintained throughout the text.
King Aristanemi enquires of Valmiki about the spiritual knowledge
leading to Moksa (Liberation) and to satisfy his query, Valmiki
narrates this dialogue between Vasistha and Rama. It is also Valmiki
who seems to conclude YV.’

Though the colophon to the end of canto 107 of Book iii of YV does
not mention ‘Moksopaya’ as the title of the text, there is positive
evidence in cantos 1-3 that it was called Mokopaya, i.e. ‘Means (to
attain) Moka’, vide for example, YV ii .53, i.2.3, ii. 10.4, 7; ii.l8.60. In
ii.l7.6, YV is called “A digest of the text called Mokopaya consisting
of thirty two thousand verses”5. Instances after Book iii need not be
given as the title “Mokopaya” is incorporated in the colophon of
every sarga (canto).

The adjective mocha ‘great’ in the title ‘Maha Ramayana’ can be

explained as refer ring to the philosophical importance as well as the
traditionally regarded larger bulk (32000 verses) of YV as compared
with Valmiki Ramayana.

The current title ‘Yoga Vasistha’ refers to both the author and its
content and has been now accepted by all for its meaningfulness.

CONTENTS: AN OUTLINE OF YV

Though the colophon claims that the present text consists of 32,000
verses1, it actually contains 23734 verses. YV ii. 17 gives the names
of each book (Prakarana) and the number of verses in each of them
as follows:

Serial No. of the Prakarana 4: The Title of the Prakarana- No. of

Verses
i Vairagya 1,500
ii Mumusku Vyavahara 1,000
iii Utpatti 7,000
iv Sthiti 3,000
v Upasama 5,000
vi Nirvana 14,500
Total no. of verses 32,000

The epic starts with an obeisance to the Ultimate Reality as a

Mangalacarana.

The story begins with a question by a Brahmin Sutiksna to sage

Agasti as to whether the cause of liberation (from samsarara) is
knowledge (Jnana) or work (karma) or both. Agasti replies that just
as a bird necessarily requires two wings for flying up in the sky, so
one requires both jnana and karma to attain the highest end2 (i.e.
Moka). As in epics, Agasti assumes the position of a reporter of the
dialogue on this point between two interlocutors Karunya and
Agnivesya and the chain of interlocutors reaches to Valmiki’ who
recounts the background of YV as follows:

One day, the sage Visvamitra approached king Dasaratha and

requested him to send his son Rama for the protection of hi proposed
sacrifice. After a great deal of persuasion, Dasaratha sends, for Rama
who has recently returned from ‘pilgrimage’. When Rama came, all
were wonderstruck to find him so overpowered with a complete
sense of despondency and nonattachment. When asked about the
cause of hi strange behaviour, Rama broke out in a long harangue on
the defects of the body and its various stages from childhood to old
age and the evanescent nature of the world and finally declares:

“As I am unrelated to everyone and everything, I shall get

extinguished like a lamp short of oil. Abandoning everything I shall
shuffle off this mortal coil”. Book ii, Mumuksu- Vyavahara:
Visvamitra surmised that Rama had become eligible to understand
spiritual knowledge like Suka and requested Vasistha to guide him
spiritually:
Vasistha explained the unreality of the phenomenal world and, the
non-distinction between liberation while alive and ‘liberation after
death. He strongly refuted fatalism and established the superiority of
action (Karma) over Fate. It is not understood why the table of
contents of YV should be inserted at the end of this book (cantos 17-
20.)

Book iii, Utpatti, of 122 cantos repeatedly explains the absolute non-
existence of the phenomenal world which is a creation of Brahma’s
mind. To illustrate this ultimate ideality of the universe, the
philosophy of death, after-death experience and relativity of time and
space, equality of men and women in acquiring supernatural powers,
he tells a lengthy legend of Lila (cantos 14-60). Though philosophic
in content, it reads like a beautiful classical poem. Vasistha narrates
another story of demoness Karkati to emphasize that the knower of
the Reality shall have no fear of Samsara.

He further states how fourteen categories of jivas are evolved from

Brahman and are hence identical with him. Then follows a discussion
on the mind, its various synonyms and the need to concentrate on
the supreme soul. In the course of this discussion, Vasistha tells the
story of a magician to illustrate the ideality and relativity of all
things, Time and Space. The book ends with the description of the
seven stages of jiva’s spirituality, knowledge and avidya.

Book iv, Sthiti, consists of 62 cantos. This picture called the

phenomenal world is caused by the mind and with the realization of
Brahman, the mind gets nullified and the world appears as Brahman.
Vasistha tells the story of Sukra to illustrate the marvellous effects of
desires on one’s life and how even a passing wish necessitates a new
birth for its fulfilment (cantos 5-16). He then narrates the episode of
demon Sambara to illustrate how failures in life are due to the
identification of body with self. The Buddhist influence is felt in the
story of Dasura (cantos 48-56) which describes the futility
performance of 4/edic sacrifices and penance. At the end of that
session, Vasistha blesses Rama to be stable in the seven stages of
jivanmuktas (liberated during life time).

Book v (of 93 cantos) called Upasama consists of a number of

interesting tales like that of Janaka, Bali, Gadhi and others, each
story teaching new truths.

Janaka, king of Videha, happened to overhear some Gathas sung by

Siddhas about the real nature of the self. They led to his realization
of the self and he ruled wisely even after such realization. The story
of Punya and Pavana shows the absurdity of grief over the death of a
relative as we have been having such relatives in every birth. The
story of Bali shows how nirvikalpa samadhi is attained by meditating
that everything is consciousness. The story of Prahlada emphasizes
the need of self-effort instead of grace in realizing self. The
interesting story of Gadhi demonstrates the wonderful power of
Maya, as what he experienced in a dip of a few seconds had actually
happened elsewhere in his time. The story of Suraghu shows how
equanimity even amidst the routine of daily duties is possible.

It being evening, Vasistha concluded by stating that a person

endowed with spiritual knowledge is unperturbable.

The vi and the last book, Nirvana, is so bulky (14500 verses) that it is
divided into parts—Purvardha and Uttarardha. The influence of Trika
Saivism (in addition to that of Buddhism) is predominant here. Some
scholars think it to be a later compilation after the Moksopaya
stage).

The next morning when the meeting was held after the prelimnaries,
Vasistha advised breath control as the means to wipe out Vasanas.
He described his visit to Bhusunda, the crow, to illustrate the
possibility of an infinitely long life through masterly breath control
(cantos 14-28). The next episode called Sivapuja (cantosio-51) is
powerfully influenced by Trika. That the knowledge of the self is the
best way of worshipping the self is also Vedantic.

Arjunopakhyana (cantos 52-61) is obviously under the influence of

the Mbh or rather 8G. The most interesting and important episode is
that of queen CU4aIa (cantos 77-110)-— really an independent work
though incorporated in YV. It establishes the equality of men and
women in spiritual life. It is the renunciation of internal desires or
cravings rather than the renunciation of externalities that is essential
for self-realization. The story of Bhrngisa teaches how to be a great
doer, enjoyer and renouncer. A detailed discussion of the seven
stages of Yoga is given in the remaining cantos (115-126).

The Uttarardha of Book vi, Nirvana, consists of 216 cantos. It opens

with a description of the life of jivan-muktas? It tells how self-control
is essential for the fruits of the study of Sastras (the story of
Vidyadhara, cantos 6-16). But more interesting is the story of a Block
of stone (pasana) which illustrates the possibility of a whole universe
within a point in space. Similarly important and interesting is the
story of king Vipascit which illustrates the creative power of thought
and the effect of desire on our transmigratory process. The story of
corpse (a Vyadha) illustrates that every individual is a cosmic Deity
of his universe. We find a repeated glorification of the power of
thought or desire in many stories, e.g. the story of an ascetic
(Tapasa) illustrating the possibility of multiplication of worlds by
thought-power.

After discussing various philosophical problems, the final conclusion

is that Brahman is the only Reality. At the end of the discussion,
Rama uses the words of Arjuna spoken at the end of BG xviii. 73 and
confesses that his delusion has vanished and he would abide by
Vasistha’s order.

After vi. ii. 214, the story winds up smoothly and systematically, the
student-member of each of the pair of interlocutors expresses
satisfaction, the last being Brahmin Sutiksna who approached sage
Agasti with his doubt.

The epic concludes with the famous salutations to spiritual guides:

Brahmanandam parama-sukhadam etc.
But here the salutation is offered to sage Vasistha.

Vedas and Upanisads

As a Brahmanical work YV has imbibed the essentials of Vedic
literature (including older Upanisads) in its fundamental philosophy-
obviously the echoes, nay even the wordings of Vedic texts are found
throughout the work. Thus:

Manascandramaso jatam
Manasascandra utthitah
- YV vi.ii (Uttarardha) 2.9

Is an obvious echo of RV x.90.13;

Candrama manaso jatah/
YV concludes its teaching with the following verse:
Yat sarvam khalvidam Brahma/
Tajjaln iti ca sphutam//
- YV vi.ii (Uttarardha) 216.25

It is nothing but a versified form of Chandogya Up. Iii. 14-1:

Sarvam khalvidam Brahma
Tajjalan iti santa upasita.

Some of the verses are bodily incorporated from the Upanisads. For
example, the S vetasvatara Up. Iii. 16 is the same as YV vi. Ii
(Uttarardha) 14.9.

About later Upanisads, B.L. Atreya has made a strong case to prove
that the following minor Upanisads are either entirely or partially
borrowed from YV.
He has further named seven more minor Upanisads such as the
Jabala Darsana, the Maitrayani and other which have some textual
portion common with YV. Dr. Atreya has also noted some of the
verses from the minor Upanisads which are not traceable in YV but
are found in its digest LYV (Laghu Yoga Vasistha). For example, the
Maha. Up. v. 55-58 missing from YV is found in LYV iv. 14.2, 4-6.

Dr. Atreya has put in enormous labour to show that YV is the source
of these minor Upanisads. But on the basis of the same data Dr.
Mainkar comes to the opposite conclusion that YV is the borrower as
it expresses the crude, simple Upanisadic expressions into better,
more poetic yet appropriate words.

I believe that both the minor Upanisads and YV have used the
enormous traditional ascetic literature (mainly gathas and anustubh
verses) current in ancient India in Sanskrit, Pall and Prakrits. We
must give due credit to the last redactor of YV for presenting that
valuable oral tradition of ascetic poetry in a refined form.

YV’s self-designation of being the ‘digest’ Sara-Samhita, ‘Moksopaya’

(iii. 10.4, ii. 18.10) and Moksopayabhidhana-Samhita (11.17.6) is
significant. It shows that it borrowed from other tracts of philosophy.

Brahmasutra -
Brahma-sutra of Badarayana is another Brahmanical Prasthana. It
tries to synthesize the teachings of Upanisads to show the path of
‘non-return to samsara’ (i.e. Moksa). But Badarayaoa preached
Bhedabhedavada (ii. 1.22, iii.2.27) and did not regard the world as
‘mithya’ as he advocates its ‘birth’ (1.1.2). But YV accepted the
extreme idealism of Buddhists.

Yoga- Vasistha and Bhagavad-Gita

The third Brahmanical Prasthana is BC (Bhagavad-Gita). As pointed
out by Atreya2, some 25 verses are common to YV and BC. But the
influence is not limited to those 25 verses, as the whole text of YV is
“permeated through and through with the BC.” There are 163
borrowals from BC in YV4 and the BC text used by YV is a cross of
the Kashmiri version and the vulgate of BC.

Yogavasistha and Valmiki Ramayana

Traditionally, Valmiki Ramayana and YV are regarded as one work,
Val. Ram. being the Purva Ramayana and YV, the Uttara Ramayaa.6
God Brahma exhorted Valmiki to describe fully Rama’s nature (YV
1.2.13-15) which Valmiki complied in this exposition of Brahma-
tattva with illustrative episodes etc. (YV vi.ii.215.17). As a matter of
fact, the relation between YV and Val. Ram. is tenuous. In Val. Ram. i
(Balakada) canto 21-22, sage Visvamitra comes to Dasaratha and
requests him to send Rama and Laksmana to protect his proposed
sacrifice. With some reluctance Daarat1ja agrees and the boys gladly
accompany Visvamitra. But there is no reference to Rama’s
pilgrimage to sacred places, his consequent non-attachment to the
world, Rama’s arrival in a dejected mood, Visvamitra’s surmise that
Rama attained the requisite eligibility for learning the way to
emancipation from Samsara and his (Visvamitra’s) request to
Vasistha to convey to him the exposition of knowledge that both of
them received from god Brahma on the peak of mount Naisadha (YV
i.7-12 and ii.2. 13-17). In fact this episode should have formed a part
of the Val. Ram. but it is used as a background story for this epic on
Vedanta. The author of YV is fully acquainted with important
episodes in Valmiki such as the characters related to Rama (YV ii.20,
21, 26-28). There is a specific reference to Valmiki’s composition of
Ramayana (YV vi. i. 22. 22-25).

Now the fact that YV used Val. Ram. as one of its sources has been
proved by Dr. V. Raghavan and T.G. Mainkar by quoting chapters
and verses from both the works and have specifically pointed out
that YV has used the North-Western edition of Val. Ram.
Yoga- Vasistha and Mahabharata
Though the loan of YV from BO has been discussed and is enough to
show that YV is the borrower from Mbh, its loan is not limited to BG.
It refers to Vyasa’s Bharata all over the text (e.g. YV ii. 3.26, v.2.26,
vi.i.22.27 etc.). The systematic treatment of the topics of Daiva (Fate)
and Paurusa (Effort) and the superiority of the latter in YV ii. 4-10
are based on Mbh, Anusasana, 6. Mbh does not recognise Buddha as
an Avatara of Visnu while YV clearly does so (vide i.15.l0, vi.i.93.61).
This goes to show its chronological priority to YV.

Yoga Vasistha and Mandukya Karika of Gaudapada

A number of Mandukya Karikas are found in YV either wholly or in
parts2, e.g.:
adavante ca yan nasti
vartamane pi tat tatha
—YV iv.45.45 and Mandukya iii.48.

There are three views about the relation between YV and

Gaudapada.
(1) YV is earlier (Atreya).
(2) YV is later (Vidhushekhar Bhattacharya).
(3) Both are contemporaries or YV is later by a century (S.N.
Dasgupta).
(4) YV in its earlier stage as ‘Mokopaya, was probably contemporary
(Mainkar).

We know little about the text of Mokopaya. The present text of YV

appears to be later than that of Gai4apada’s Karikas.

YV and Sankara
B.L. Atreya has traced a number of similar verses in YV and
Sankara’s minor works. This is obviously due to their being Vedantic
with Buddhistic background. P.C. Divanji appears to be correct in
presuming that YV should be earlier than the 9th cent. A.D., as
Sarvajiiatrnan3 hints at YV in Sahk1epafàrlraka ii. 182.

Yogavasistha and Trika Saivism

Prof. S. Bhattacharya has discussed the relations of YV and the Trika
system of Kashmir. YV’s non-recognition of Mayavada, its acceptance
of Abhasavada (iv.39-43-44), Kalpanavada, doctrine of Kriyasakti, the
Spanda doctrine, and Muktivada (theory of deliverance), the
reference to thirty six Tattvas (YV vi. i. 39.15), and a number of
points where YV differs from Sankara, show the influence of the
Trika system. But as Trika system is based on Saiva Agamas, the pre-
YV Mokopaya might have absorbed these views from the Agamas and
hence we find parallels in post-Vasugupta Saiva authors like
Abhinavagupta and YV. There is a very strong probability that the
last redactor of YV was strongly under the influence of Trika Saivism.

In the discussion about the date of YV Dr. Raghavan mentions

authors like Kumarila, Rajasekhara etc. If the verses said to be
quoted by YV from these authors be not from a common independent
source, we shall have to regard those authors as the sources of YV.

The date of YV

The date of YV is still an open question as no critical edition of YV is

available. Ignoring the orthodox view actributing prophetic vision to
ancient sages as is done by old writers like K. Narayanswami1, we
find the following divergent Views’ among modern scholars:

1. B.L. Atreya2
2. S.N. Dasgupta3
3. P.C. Divanji4
4. S.P. Bhattacharya5
5. V. Raghavan6
6. T.G. Mainkar7
7. J.N. Farquhar8
AD. 500-650 (After Kalidasa but before Gaudapada and Bhartrhari).
700-800 A.D.
925-975+A.D.
1000-1200 A.D.
1100-1250 A.D.
1200 A.D.
1300-1400 AD.

We should disregard the view of J.N. Farquhar as he was not aware

that the great philosopher-saint of Maharashtra, Jnanadeva (A.D.
1275-1296), owes a great deal to YV, as can be seen from his works
Amrtanubhava and Jnanesvari.

B.L. Atreya bases his argument on the silence or non-mention of the

name of Gaudapada and Sankara in the YV. But they too do not
mention YV or its author. V. Raghavan shows a number of parallel
passages between YV, Banta, Bhatta Narayana, Mandana (all of the
7th Cent. A.D.), Anandavardhana (884 AD.) and Rajasekhara (920
AD.) and opines that YV is the borrower. B.L. Atreya’s argument
based on non- mention of authorship is not tenable. Sankara
however, mentions philosophic works of Vasistha in his commentary
on Br. S. iii. 4.50, Svetasvatara 1.8. Sanatsujatiya 1-15 & 31 and
quotes two verses from ‘Vasi4he Yogasastre’ indicating the existence
of some philosophic work of Vasistha before him. But the evidence is
too meagre to justify the existence of the present YV before Sankara.
In fact the evidence produced by Dr. V. Raghavan and by Mainkar
clearly shows that the present YV is later than Sankara.

S.N. Dasgupta is apparently right when he says, “For, if a summary

of it (i.e. of YV) was written by Gauda Abhinanda of the ninth century
A.D. the Yoga Vasistha must have been written at least in the eighth
century.”1

P.C. Divanji presumes that in case of parallelisms of ideas or

expressions between YV and an earlier work like an Upanishad or
BC, YV is the borrower. He shows that apart from differences from
Sankara in philosophical problems, YV ridicules Sankara’s view
expressed in Vivekacudamai 29, indicating that YV is later than
Sankara.

But ‘post-Sankara’ may mean pre-Abhinanda as Sankara is now

located in the early part of 8th century if not in the last quarter of
the 7th cent. AD.2 P.C. Divanji however points out the confusion
between two Abhinandas, but accepts the nucleus of YV to be earlier
than Sanksepa-Sariraka of Sarvajnatman (850-900 A.D.). Divanji’s
layer theory based on the pairs of interlocutors in YV is unproved,
but his view regarding the home of fl’, viz. Kashmir based on various
references to the history and topography of Kashmir is convincing.

To S.P. Bhattacharya goes the credit of pointing out the Buddhistic

and Trika (Kashmira Saiva) elements in YV.3 But to locate the YV on
that account in 10th to 12th century is unwarranted. We know that
though the so called founder of Trika system, Vasugupta, belonged to
the first quarter of the 9th century, the 64 Agamas on which Trika
was based are much older and the Kashmir is worshipped Siva even
before the days of Moka, as can be seen from jiva’s shrine on the so
called Sankaracarya hill near Srinagar. And as pointed out by A.
Stein in the Introduction to Rajatarangini, Kashmir is had evolved a
sort of Bauddha Saiva creed by their tolerance.

To Dr. V. Raghavan goes the credit for showing the textual influence
of the Kashmiri version of BC and the NW version of Ramayana on
YV. He tries to show that YV is the borrower from authors like
Bhartrhari (A.D. 651), Kumarila (A.D. 660), Abhinanda (900 A.D.),
and Rajasekhara (A.D. 920). That means the final form was given to
YV in the 11th century and the mention of the invasion of Karnata
kings on East India (A.D. 1023) confirms this.’ But Raghavan’s
conclusion regarding the later limit of the present text of YV, viz.
“the middle of the 13th century” needs modification in view of the
existence of YV tradition in Maharashtra before Jnanadeva (1275-
1296 A.D.). Dr. Raghavan in a way accepts this by locating a
quotation from YV in Suktimuktavali (A.D. 1258). T.G. Mainkar
accepts Dr. Raghavan’s conclusions.

“We know that Agamas and epics are ‘revised’ as we find it from the
critical editions of the Ramayana and the Mahabharata. But we shall
be off the mark if we brand the whole of YV as having been
composed in a particular century. There must have been a treatise
called Yogavasistha before the 9th century as Abhinanda of Cashmir
had composed its digest (Laghu Yoga Vasistha) in the 9th century
AD. It is difficult to reconstruct that text on the basis of Abhinanda’s
work. The original Vedantic work teaching Upanisadic Absolutism is
now unreconstructable. The second stage which included the Buddha
in the Brahmanical Pantheon and absorbed the Buddhist Idealism is
also very difficult to separate. But that stage must be much earlier
than the 9th century. For Trika Saivism dominated Kashmir at least
from the 9th century when Vasugupta ‘discovered’ Sivasutras and
gave an impetus to Agamic Saivism that was current in Kashmir.

The present form of this epic with Upanisadic basis, Buddhistic and
Trika influences and emphasis on Jnana-Karma-Samuccaya as the
way to Moksa may be tentatively located in the 1100-1200 centuries
A.D.

The Philosophy of Yoga-Vasistha

The popular belief that the Advaita in YV and in Sankara is the same
is not correct. Sankara does not admit the extreme idealism of
Buddhist Vijnanavada, while YV advocates it and denies the reality,
nay the very existence of the phenomenal world, Sankara regards the
relation between Brahman and Maya as indescribable (anirvacaniya),
while YV holds that the manifold appearances come into being due to
Spanda and Brahman and Spanda are more really and directly
connected (an obvious influence of Trika Saivism). Sankara insists on
Nivrtti and Sannyasa, while YV emphasizes synthesis of jnana and
karma (jnana-karma-samuccaya) and Vrtti-sannyasa. of the 80 Type.

As these are differences of a fundamental nature, the philosophical

concepts of YV should be understood in their proper context.

Brahman
YV uses the Upanisadic term Brahman to denote the ultimate Reality
(para, satya). In YV iii.5 tie Atman with its various synonyms e.g.
Purusa (of Sankhyas), Brahman (of Vedantins), Vijnana (of
Vijnanavadins) and Sunya (of the Sunyavadins) is regarded as the
real original cause (Mula Karana) of the universe, as it is the cause of
the mind, the root-cause of this illusory universe.1 Being the essence
of eternal sa6wid, He creates nothing, but the universe is an illusion
created and perceived by the ignorant.

YV advocates Ajativada like Gaudapada and hence the unreality of

the phenomenal world is explained by the Vedantic similes such as
Gandharva-Nagara (a city-like formation of clouds), Jala-Taranga (the
apparent distinction but essential oneness of water and its waves),
Hema-Kataka (relation between gold and its ornaments) which are
repeatedly used. This primary cause is the unborn, beginningless,
eternal Brahman. It is beyond the ken of thought and words.

The Trika concept of cit whose spanda is responsible for the

appearance and disappearance of the universe is expounded in YV
iii.67.

YV advocates the identity of Brahman and Atman (v. 33) and oneness
of Brahman and the world—a creation of Maya which vanishes on the
dawning of knowledge (YV vi. 1.3.20). Again (vi.i.67) Maya is
regarded as the cause of the appearance of the world. In YV vi.ii.52
Brahman is said to be a matter of experience. It is peace, endless and
beginningless, the essence of everything. All over the text it is
repeatedly emphasized that the world is an illusion and Brahman
alone is the Reality and its knowledge liberates one from samsara
(YV vi.ii.206, 207).

Maya
The story of Gadhi (v. cantos 44-50) and later that of the ascetic
Kundadanta (vi. 11.180-185) show that Maya is nothing but the work
of the mind or Cilia and the world has no real external existence. The
entire universe lies in the mind as the big tree with its leaves and
flowers lies in its seed. Citta is the main centre of Maya. Maya
consists of gunas and is very difficult to comprehend (durbodha).
Though non-existent it causes the appearance (pratibhasa) and
distortion (viparyasa) in this phenomenal world. But on closer
examination, it disappears as waves after close watching are found
to be nothing but water (YV vi.i.67). The universe created by Maya
(YV vi.ii.8) is nothing but citta-camatkara, wonderful working of citta
(ibid v. 19).

It is both existent and non-existent. Though unreal, it has come into

being from somewhere.’

The whole doctrine shows strong influence of the idealism of

Gauapada (and Nagarjuna) rather than that of BG.

Closely allied with Maya is the concept of Avidya, ‘non-knowledge’,

‘nescience’. Without digressing into its connotation in Buddhism and
in Yoga-sutras, we find it equated with Maya in YV iv.41.15-17.
Though unreal, it obscures our thinking, creates the universe full of
multiplicity. It is wrong knowledge. It vanishes when closely
examined. In another highly poetic description of Avidya (YV iii. 113),
it is identified with Vasana which deludes the mind, though in itself it
is unreal. Flickering like lightning, dry like a mirage, seductive like a
picture of a beautiful woman (which is not a real woman), it creates
several worlds in a pure mind (cetas) like waves in a sea.
1n YV iii.117 Avidya is equated with Ajnana (ignorance). But YV
offers an interesting analysis of Avidya by stating how a soul has to
go through seven stages or bhumikas viz., bija-jagrat, jagrat, maha-
jagrat, jagrat-svapna, svapna, svapna-jagrat and susyuptaka. Each
one of these stages has about one hundred sub-stages. One can go
beyond these seven stages by correct philosophical thinking.

Later in YV vi.i. cantos 7 and 8, Avidya or Ajnana is described

poetically. In the night of Maya old age, cupidity, desires become
terrible demons. Avidya with its roots of pleasure, pain, knowledge,
ignorance flourishes on the ridge of the mountain called cit. It
assumes infinite forms like worlds, gods, Vedas, Sastras, in fact
everything that is visible (drsya). The inclusion of gods and Vedas
under Avidya is strange (and non Sankara-like). Avidya is identified
with the Prak7ti of Sankhyas (YV vi.i.cantos 9 and 10). It consists of
three gunas; each guna divided into three makes it nine-fold. All this
drsya (phenomenal world) is the projection of Avidya. There is no
difference between Vidya and Avidya, as there is none between
water and its waves. All the world is in cit and it comes out like
luster from the sun. The body moves due to the influence of cit, as do
the iron filings due to magnet. Moka or the destruction of Avidya’s
nothing but the realization of Sattasamanya and complete
eradication of Vasanas, as desire is the seed (bija) of samsara.

The influence of Gaudapada is seen in the Ajativada in YV vi.ii.107.

The Realization of cit destroys Avidya (YV vi.ii. 162).

The doctrine of Avidya is traceable to Upanisads and BO. Its

treatment here is akin to that of Sankara and Gauapada.

Jagat
YV iii.7 states its views about the universe, Brahman and the
Individual soul (jiva) and their relations. The only reality is Brahman,
the world being unreal like a mirage or a barren woman’s son (34-
43). The process of creation begins with Brahman which is pure
existence (sattamatraka). With the rise of the concept of aham in it,
is evolved cit, the serial evolutes from cit being kha with its quality of
sound (sabda), the Veda, Ahanta, Time (Kala), five Tanmatras (subtle
elements), five Mahabhartas (gross elements) and the world. But as
there is no causal (“seed-sprout”) relation between Brahman and the
world, the world is illusory and non-existent like a dream (YV iv.i). A
detailed comparison and similarity between dream and the world is
found in vi.i.61. But in vi.ii.10 jagat (the world) is said to evolve out
of sankalpa, vasana and jiva, the three unreal evolutes from cit. YV
repeatedly declares the non-existence of the world (YV vi.ii. cantos
59, 60 and 61). YV in its staunch Advaitism denies the existence of
everything else than Brahman. Sankara says the same by
implication, the examples such as mirage, dream-perception etc.
being common to them.

Causation (Karya-karana-bhava)
As the phenomenal world (drsya) has no existence, the problem of its
cause does not arise (YV vi.i.106). There is only one pure Brahman
without any duality. The spanda of cit may give rise to a dream-like
perception, a sahkalpa-nagara (vi.ii. canto 205), but only Brahman
exists. By the negation of causation, YV presents the Ajativada of
Gauapada with identical arguments using the same drstantas as
those of Gaudapada.

Jiva (individual soul)

YV (iii.65) holds that in the ocean of cit Atman appears as jiva. It
(jiva) is nothing but a spanda of Atman or cit (iii.42). The jaw is the
principle called cit and is not different from Brahman. In vi.i.55 Lord
Kna explains to Arjuna that the furs are a maya-purusa loaded with
illusions and pulled by the bonds of vasanas. The jiva is nothing but
illusion created by the cit due to vasanas. Liberation from vasanas is
Moka. YV attributes idealistic views to BG in this Upakhyana.
YV viii.5O classifies jivas into seven grades according to the intensity
of vasanas, as follows:

(I) svapna-Jagrat, (2) sankalpa-jagrat, (3) kevala-jagrat, (4) cira-

jagrat, (5) Ghana-jagrat (6) jagrat-svapna and (7) ksina-jagrat.

The classification is a bit artificial. Thus, those who have gone to

sleep in some former existence and see the creation as a dream are
svapna-jagrat. Souls who, due to their long contact with jagrat, have
a deep attachment to it, are c3lled ghana-jagrat. Out of these the last
two are on their way to Moka, while the first five being bound down
by vasanas, suffer.

Svapna
YV repeatedly emphasizes the similarity between the dream-state
and the waking- state (vi.ii. 137.38). though ankara has a different
view. All objects in dreams are unreal (mithya), Samvit is the only
reality. The same condition applies to the jagrat The analogy stage.
between svapna and jagrat is not acceptable to Sankara, but YV’s
acceptance of this analogy shows its nearness to Gaudapada.

Citta
This is an important concept in YV. The entire world is the creation
of Citta and is hence imaginary ‘(YV 111.84). The cit element of citta
is the seed of all creation. Hence Citta should be properly trained
and awakened to the reality (iii.84.31-43). YV declares perfect
identity between mind and body. Their relation is like that of wind
and its movements (iii.92). Everybody has two bodies—physical and
mental. The physical body can be destroyed. But the mental body is
always busy and is capable of seeing anything. It is the immediate
step in the process of creation after Brahman. Later in vi.i.4., Atman
is declared as the only reality and Citta and its products illusory. YV
vi.i.44. slates that the Citta-spanda creates the world. YV firmly
regards the world as purely mental and holds that mind is unreal.
This uncompromising idealism of YV shows Buddhist influence.
Bandha (Bondage)
The topic is discussed at various places in YV. e.g., iii.1, iii.3, iv.38.
Bandha is the existence of drsya for the seer (drasta). The drsya is
jagat, which is mithya. mind is the cause of bandha.

YV takes the idealistic position that all creation is mental and

therefore false. Bondage in nothing but the functioning of mind.

Moksa
Freedom from the ‘sight-seer-relation’ (drsya-drastr-sambandha) is
Moka. After correct knowledge (samyag-jnana), samsara ceases to
exist (YV v.72).

The term Nirvana, a synonym for Moksa, is discussed in vi.ii.38, 42,

72, 143 etc. The discussion shows the influence of Nagarjuna,
Gauapada and Sankara as well. To regard world-experience as
unreal as a dream, denial of causation, acceptance of ajativada and
denial of both bandha and moksa shows the firm idealistic stand
taken by YV. The concept of jivan-mukti is a natural corollary of this
concept. YV describes this stage in detail at many places. The
influence of 80 (the characteristics of a sthitaprajna), Sankara
Vedanta and Buddhist Vijnanavada is discernible.

Jnana (spiritual knowledge)

God Brahma imparted spiritual knowledge to Vasistha for
propagating it in men (YV ii.10). Jnana means the knowledge of the
unreality of the phenomenal world (YV 3.22). There are seven stages
(bhumikas) of jnana: (1) Subheccha (desire to acquire knowledge),
(2) Vicarana (association with the wise, Sastras and Vairagya), (3)
Tanumanasa, (4) Sattvapatti (a state of pure Self), (5) Asamsakti
(non-attachment); (Padartha-bhavani (non-perception of external
objects), and (7) the Turyaga state. Brahman is beyond this stage.
This stage is that of a jivan-mukta (YV iii.118).
In YV vi.i. 13 Jnana and Yoga are identified (a canto echoing even the
wording of DO), but YV regards jnana-niscaya as easier than
(Patanjala) Yoga. The whole episode of CU4ãla shows a strong
influence of the idealistic views of Gauapada and Sankara.

Karma
YV and 80 adopt the same attitude to karma. Jivan-muktas in YV and
sthitaprajnas in 80 continue to carry on their karmas, as total
renunciation of karma is impossible (YV vi.ii.2). YV vi.i.52-58 is a
renarration of BG.

Yoga
YV v.78 discusses Yoga as the method of controlling Citta-spanda.
The Yoga described in YV is Patanjala Yoga (YV v.18-31). This type of
Yoga is advocated in Upanisads (e.g. in the Katha) and BG.

Sastra
The Sastra deals with Dharma, Artha, Kama directly and attainment
of Brahman (Brahmaprapti) impliedly. As the Sastra gives right
spiritual insight and freedom from ignorance (YV iii.8.7-l5), the study
of Sastras is recommended (vi.ii.196-97).

Daiva and Paurusa

The problem of Daiva (Destiny) and Paurusa (Effort) has been
thrashed thoroughly in YV. 130 admits the limitations of human
efforts. The result of the Bharata war was predestined; Arjuna is only
a tool (Nimitta). Not so in YV. In YV i, cantos 6 and 7 Daiva is shown
to be the Karma done previously (Prdk-Pauru1a). Paurusa is a
vigorous effort on right lines. ft can counter-act Daiva (compare
Mbh, Anusasana, 6 and YV ii. 10). Paurusa gives direct fruit, while
Daiva is imaginary. Niyati depends upon effort. Strenuous effort on
scientific lines leads to spiritual development and Moksa.
Thus the message of YV is more dynamic and encouraging than that
of 130, as it admits the possibility of achieving success irrespective
of the favour or frown of Niyati (Destiny).

It will thus be found that YV advocates jnana-karma-samuccaya. The

ideal is jivan-mukti (Liberation-in-this-life). Its metaphysics is the
uncompromising idealism of Patanjala type. It does not denigrate
action, but the concept of Daiva or Niyati (Fate or Destiny). It
declares that Paurusa is superior to Daiva and it can lead to
liberation irrespective of Daiva. This is an advance over BG.

I agree with Dr. T.G. Mainkar’s conclusion that YV is a Brahmanical

work on Vedanta, not of Sankara type but teaching Upanisadic
absolutism and Buddhistic idealism as its metaphysics and
jnanakarma-samuccyua as its ethics and that YV was produced in
Kashmir.