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.
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’, ‘the crest-jewel of all the works of Vedanta’ and ‘a work of Siddhavastha’.
It has been widely read or heard either in original Sanskrit or in 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. 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 referring 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 and Sample Pages**
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 referring 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 and Sample Pages**
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