About the Book:
The yoga or contemplative philosophy of the Hindus is rich, exuberant, grand, and sublime, since it comprehends within its ample sphere and deep recesses of meditation, all that is of the greatest value, best interest, and highest importance to mankind as physical, moral, intellectual, and spiritual beings, a knowledge of the cosmos of the physical and intellectual worlds.
The principal Gods Brahma and Siva are represented as Yogis, the chief sages, Vyasa. Valmiki, Vasistha, and Yajnavalkya were propounders of the Yoga system; the saints, one and all, were adepts in yoga. Yogavasistha is the greatest work of the Yoga-philosophy by Valmiki, known by several names. This work has six chapters known as prakaranas as 1. Vairagava prakarana, 2. Mumuksu vyahara prakarana, 3. Utpatti prakarana, 4. Sthiti prakarana, 5. Upasama prakarana 6. Nirvana prakarana.
The present Edition of the translator Vihari Lal Mitra comes from a Bengali Background; his diction is sometimes found impressed with a Bengali accent. This is why he has written sattva as sottva, arghya as orghya, asattva as asuttva, etc., at all such places, a correct rendering of spellings has been made by the present editor without having learned Bengali accent. The translator has mistaken Samadhi for hypnotism; to avoid confusion, Samadhi has been rendered as Samadhi for lack of any synonym thereof. Since this and other Yogic terms are peculiar to Sanskrit, they don't have their exact equivalents in other languages of the world. The old English usage sometimes takes its course in the translation in land, so the present editor has replaced all such usages with the modest terms available in the English language. Some stanzas were also not translated there according to the Sanskrit text of the Nirvana Sagar edition. So, for the benefit of the readers, those have been translated by the editor.
The most conspicuous feature of the present edition is that it contains the Sanskrit text in its original form along with the English translation, complete in all respects. Hope the present edition would be capable of fulfilling the long felt and most ardent need of the readers and researchers.
Yogavasistha is known by several names, e.g., Maharamayana, Arsaramayana, Vasistaramayana, Jnanavasistha, or Vasistha. This work has six chapters known as prakaranas, as under-
1. Vairagya prakarana 2. Mumuksu vyahara prakarana 3. Utpatti prakarana 4. Sithiti prakarana 5. Upasama prakarana 6. Nirvana prakarana
Nirvana prakarana is further divided into two part paravardha (first half) and Uttararha (second half). As per the description of Yogavasistha, this work contains 32,000 slokas
Moskhopayabhidhaneyam Samhita sarasammita Trimsat deva ca saharani Jnata nirvanadayini.
But the available editions do not contain the prescribed number of verses.
The manuscript of Yogavasistha preserved in the India office literary of London contains 28660 slokas. The Yogavasistha published from Nirnaya Sagar Press, Bombay, contains 27687 slokas. Though several other manuscripts are available, all of them are incomplete and fragmentary. From time to time, scholars have been producing the Yogavasistha in fragments as per their interests and objectives. Today, Yogavasishta is available in the market in the following pocket-sized edition, e.g.
Laghu Yogavasistha Yogavasistha sloka Yogavasistha sara Vasistha sara Jnavasistha samuccaya etc.
We come across several commentaries on Yogavasistha. Advayaranya, son of Narahari, attempted his commentary on the Yogavasistha in the name of Vasistha Ramayana-candrika. In the nineteenth century, Ananda Bodhendra Sarasvati, the disciple of Ganga Dharenddra, wrote in Tatparya Tika on Yogavasistha. Gangadharendra wrote two bhasya on it. Madhava Sarasvati Pada Candrika commentary on this work.
Yogavasistha is a vast and bulky work. In fact, it is composed of several upalkhyanas, which mainly contributed to its vast size. There are 53 important Upakhyanas in this work. They are as follows.
1. The story of Yogavasistha 2. The conversation between Rama and Vasistha 3. The story of Suka 4. Vasistha's story of Origin and acquisition of knowledge. 5. The story of Akasaja 6. The story of Lila. 7. The story of Karkati Raksasi. 8. The story of the sons of Indu Brahmana. 9. The story of Ahilya and Indra. 10. The story of Citta. 11. The story of Bala. 12. The story of Indrajala. 13. The story of Sukra. 14. The story of Dama, Vyala, and Kata. 15. The story of Bhima Bhasa and Drdha. 16. The story of Dasura. 17. Kacagita. 18. The story of Janaka achieving Jivanmukti. 19. The story of Puny and Pavana. 20. The stories of Bali. 21 Prahalada. 22. Gadhi, 23. Uddalaka, 24. Suraghu 25. Vitahavya, 26. Kak Bhusunda. 27. Queen Cudala and Sikhidhvaja, 28. Isvara, 29. Arjuna, 30. Satarudra. 31. Vetala, 32. Bhagiratha, 33. Rani Cudala 34. Kirata, 35. Manikaca, 36. Hastika, 37. Kaca, 38. Iksvaku, 39. A Muni settled in Tuiyavastha 40. Vidyadhara, 41. Indara, 42. Manki 43. Manoharina, 44. Pasana, 45. Vipacit, 46. Vatadhana princes, 47. Sava 48. Sila, 49. Brahmanda, 50. Aindava 51. Bilva, 52. Tapasa, 53. Kasthavaivadhika.
Yogavasistha imfact is the compilation of discourses delivered by the great sage Vasistha to Ram at the time of his assuming the kingship of Ayodha. Taking the opportunity of that historic occasion, Vasistha, as per tradition, delivered his lectures on varied topics dealing with the spiritual origin of the cosmos and human beings' attainment of moksha through yoga and Samadhi. The present treatise is bulkier in size and shape than the Ramayana. It sheds ample good light on the time period of Rama's social customs and Vedic rituals prevalent then. It also helps unravel the mysteries of creation decreation ad Avataras. It helps in ascertaining the geographical limits, i.e., longitudes and latitudes of various places during that period. Valmiki is the author of this earliest great work on yoga.
Monier Williams, in his work on India wisdom, took notice of this work as under:
“There is a remarkable work called Vasistha Ramayana or Yoga Vasistha or Vasistha Maharamayana in the form of an exhortation with illustrative narratives addressed by Vasistha to his pupil, the youthful Rama, on the best means of attaining true happiness and considered to have been composed as an appendage to the Ramayana by Valmiki himself. There is another work of the same nature called the Adhyatam Ramayana, which is attributed to Vyasa and treats of the moral and theological subjects connected with the life and acts of the great hero of Indian history. Many other works are extant in the vernacular dialects having the same theme for their subject, which is needless to notice in this place.”
Vasistha, known as the wisest of sages, puts forth in the first part the great question of the vanity of the world, which is shown synthetically to a great length from the state of all living existences, the instinct inclinations and passions of men the nature of their aims and objects, with some discussions about destiny, necessity, activity, and the state of the soul and spirit. The second part embraces various directions for the union of the individual with the universal consciousness, the subjective and the objective truth, and the common topics of yoga philosophy.
While narrating the stories of creation and decreation, Kaka Bhusunda has repeatedly been quoted as the previous authority whose tradition has been described as the witness of all the changes and alterations in the natural course.
Clarification regarding Kaka Bhusunda: It is often considered in the Puranaika circles that Kaka Bhusunda was a crow, but this was not the case. Kaka Bhusunda was the name of a person. Keeping in view the same notion regarding Kaka Bhusunda, the present translator has unnecessarily applied terms like and bird crow etc. to this name, while the actual author of the verses had no such mention thereof. Moreover, wherever the words like vayasa or khaga have been used by the author, they only denote the bhudunda as a man styled and addressed with attributive epithets khaga or vayasa due to the similarity of his name to the bird crow.
In fact, there has been a tendency among the interpreters of Sanskrit texts to put literal translation of every word, whether it is a proper name, too. I have come across a good deal of examples of this type of tendency. The interpreters of the Rgveda have also translated the names of the seers into their translated version, e.g., sata vaikhanas has been translated as Hundred Vaikhanas. Some other translators of panctantra have translated the proper name Puspdanta as flower truth. Actually, these are examples of sheer folly on the part of translators. How can one translator hazara singh as thousand lion? Similarly, in the present context, it is necessary to observe that Kaka is the name and it should not be translated as crow.
To acquaint the readers with the type of knowledge disseminated by Yogavasistha. We render her under a few of the contents.
Vedas (1256)
Upanishads (525)
Puranas (637)
Ramayana (782)
Mahabharata (386)
Dharmasastras (175)
Goddess (539)
Bhakti (252)
Saints (1789)
Gods (1319)
Shiva (418)
Journal (180)
Fiction (71)
Vedanta (390)
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