The Yoga Vasistha is one of the most important books of the Sanathan Dharma.
It is the finest scripture in the world after the Upanishads.
It is a very long book and there are no true versions of the complete text.
One of the versions can be downloaded here.
Many very knowledgeable people have provided excellent interpretations.
My insight into this invaluable scripture is from the works of Swami Venkatesananda and also from Raghunandan.
The Yoga Vasistha is though longer, is a much simpler to understand than the Upanishads, since it is mainly in the form of a dialogue and stories.
In fact I think the Yoga Vasistha is the first scripture that should be taught for an introduction into the Sanathan Dharma and also to young teenagers about the main goal of life which is dispassion and self-knowledge and how to attain Moksha or liberation from Vasanas (or permanent release from the influence of Karma.).
It is mainly in the form of stories given by Maha Rishi Vasistha to Rama to explain the whole mystery of existence, liberation (Moksha), Dhyan and Brahman.
Its simple but profound description of Moksha, Brahman and ध्यान (Dhyan) is unparalleled in any scripture of the world, except for the Upanishads.
The entire purpose of the Yoga Vasistha is explained in this couplet:
Neither one who is totally ignorant nor one who knows it (i.e. Truth) is eligible to study this book.
Only he who thinks ‘I am bound; I must become free’ is entitled to study it.
The foundation of the character of Rama was built because of his training by Maha Rishi Vasistha.
An excellent summary of this training has been translated and interpreted by Swami Venkatesananda.
According to Swami Venkatesananda, the foundation of the Yoga Vasistha is clarity of thought and reason.
According to Verse II:18:
The remark of even a child is to be accepted, if it is in accordance with reason; but the remark of even Brahman himself, the creator of the world, is to be rejected like a piece of straw if it does not accord with reason.
The discourse on Brahman is short, but as profound and enlightening as any Mukya Upanishad.
Consciousness is Brahman,
the world is Brahman,
all the elements are Brahman,
I am Brahman, my enemy is Brahman,
my friends and relatives are Brahman,
Brahman is the three periods of time,
for all these are rooted in Brahman.
From the extract of the Introduction:
An oft-recurring expression in this scripture is “kakataliya” – a crow alights on the coconut palm tree and that very moment a ripe coconut falls. The two unrelated events thus seem to be related in time and space, thought there is no causal relationship.
Such is “life”. Such is “creation”. But the mind caught up in its own trap of logic questions “why”, invents a “why” and a “wherefore” to satisfy itself, conveniently ignoring the intelligent questions that still haunt and intelligent mind.
Vasistha demands direct observation of the mind, its motion, its notions, its reasoning, the assumed cause and the projected result, and even the observed and the observation – and their realisation of the their indivisible unity as the infinite consciousness.
From the extract of the Yoga Vasistha – Part Two – On the Behaviour of the Seeker:
What is called fate is fictitious and is not seen.
Self-effort, Rama, is that mental, verbal and physical action which is in accordance with the instructions of a holy person well versed in the scriptures.
Self-effort is of two categories: that of past births and that of this birth. The latter effectively counteracts the former. Fate is none other than self-effort of a past incarnation. There is constant conflict between the two in this incarnation; and that which is more powerful triumphs.
Self-effort which is not in accord with the scriptures is motivated by delusion.
There is no power greater than right action in the present.
One should never revel in the filth known as sense-pleasures as a worm revels in puss.
What is called fate or divine will is nothing other than the action or self-effort of the past. The present is infinitely more potent that the past. They indeed are fools who are satisfied with the fruits of their past effort (which they regard as divine will) and do not engage themselves in self-effort now.
Such self-effort has a threefold root and therefore threefold fruit – an inner awakening in the intelligence, a decision in the mind and physical action.
Self effort is based on these three – knowledge of scriptures, instructions of the preceptor and one’s own effort.
And the wise seeker knows: the fruit of my endeavours will be commensurate with the intensity of my self-effort and neither fate no a God can ordain it otherwise.
No one has seen such a fate or a God, but everyone has experienced how an action (good or evil) leads to a result (good or evil).
For example, if an astrologer predicts a man would become a great scholar, does that young man become a scholar without study? No. Then why do we believe in divine dispensation? Hence renounce all fatalism and apply yourself to self-effort.
The fruition of self-effort by which one experiences that good and evil results of past action is called fate or God or daivam by people. But I feel fate is nothing but the culmination of ones own action.
Rama, the omnipresent omniscience or the cosmic being shines eternally in all beings.
Rama, there are four gate-keepers at the entrance to the Realm of Moksha. They are self-control (Samathvam), spirit of enquiry, contentment and good company. The wise seeker should diligently cultivate the friendship of these, or at least one of them.
O Rama, if you thus overcome this sorrow of repetitive history and running around in circles(Samsara), you will live here on earth itself like a god, like Brahma or Vishnu!
Such bliss is possible only by self-knowledge, not by any other means. Hence, one should apply oneself constantly to self-knowledge-this alone is one’s duty.
Hence one should devoutly listen to this scripture which leads one to self-knowledge.
In order to cross this formidable ocean of Samsara (repetitive circle of history), one should resort the that which is eternal and unchanging.
The eternal is not attained by rites and rituals, by pilgrimages nor by wealth, it is to be attained only by the conquest of one’s mind, by the cultivation of wisdom.
Hence everyone – Gods, demons, demi-gods or men should constantly seek(whether one is walking, falling or sitting), the conquest of the mind and self-control (Samathvam) which are the fruits of wisdom.
All that is good and auspicious flows from self-control (Samathvam).
No gain, no pleasure in this world or in heaven or in heaven is comparable to the delight of self-control.
Self-control (Samathvam), O Rama, is the best remedy for all physical and mental ills. He who wears the armour of self-control is not harmed by sorrow.
Enquiry (the second gate-keeper to liberation) should be undertaken by an intelligence that has been purified by a close study of the scripture, and this enquiry should be unbroken.
By such enquiry the intelligence becomes keen and is able to realise the supreme; hence enquiry alone is the best remedy for the long-lasting illness known as Samsara.
What is enquiry? To enquire thus: “Who am I? How has this evil of Samsara (repetitive circle of history) come into being?” is true enquiry.
Vicara or enquiry is not reasoning or analysis: it is directly looking into oneself.
Contentment is another gate-keeper to liberation.
What is contentment?
To renounce all craving for what is not obtained unsought and to be satisfied with what comes unsought, without being elated or depressed even by them- this is contentment.
With the rise of contentment the purity of one’s heart blooms. The contented man who posses nothing owns the world.
Satsanga (company of the wise, holy and enlightened persons) is yet another gate-keeper to liberation.
Satsanga enlarges one’s intelligence, destroys one’s ignorance and one’s psychological distress.
For Satsanga alone is one’s light on the path of life. Satsanga is indeed superior to all other forms of religious practice like charity, austerity, pilgrimage and performance of religious rites.
These four – Contentment, Satsanga, Spirit of Enquiry and Self-control (Samathvam) – are the four surest means by which they who are drowning in the ocean of Samsara can be saved.
Contentment is the supreme gain. Satsanga is the best companion to the destination. The Spirit of Enquiry itself is the greatest wisdom. And, Self-control (Samathvam) is the supreme happiness.
One who studies this scripture and comprehends its teaching is no longer deluded by word-appearance. When world-appearance is seen as an appearance it does not produce either elation or sorrow. It is indeed a great pity that even when such a scripture exists, people seek sense-pleasures which lead to great sorrow.
Wisdom and emulation of the noble behaviour of holy ones thrive on each other.
Detailed Review
TO BE CONTINUED