THE UNIQUENESS OF YOGAVAASISHTHA
SWAMI SHUDDHABODHANANDA SARASWATI
[Swami Shuddhabodhananda Saraswati (Mumbai) has taught about 4,200 selected verses from the Yogavaasishtha (compiled in PDF form) during the period from 2006 to 2016. The teaching was spread out across regular classes and yearly spiritual retreats. These verses were selected after a thorough scrutiny of the entire text and contain about 85% of its highest teaching, except for Yoga taught in Bhushunda Upakhyana (Ni.Pu.Ch. 14 to 27). The selected verses show topic-wise continuity. Many of these topics with their in-depth insights are unique to Yogavaasishtha alone. The following are some excerpts from Sri Swamiji’s teachings which establish the unique status of Yogavaasishtha in all of Vedantic lore] – sssbvt@gmail.com
THE TITLE YOGAVAASISHTHA
The means (yukti, upaaya) by which one can cross over the sorrowful limited existence called samsara is known as yoga.The means are two-fold, namely (i) atmajnana (ii) pranasamrodha (i.e. ashtangayoga). Though the word ‘yoga’ signifies both, its denotation in popular usage is in the sense of pranasamrodha (Yo.Va.Ni.Pu. 13- 3, 4 and 6). Vaasishtha here means that which is taught by the Sage Vasishtha. In this text, the word yoga primarily means atmajnana (self-knowledge), the knowledge of jiva-Brahma-aikya (identity between the jiva, the individual self and Brahman, the ultimate reality). Thus Yogavaasishtha is a text on atmajnana/brahmajnana. It is a magnum opus (brihad-grantha) of adhyatma shastra (Vedantic lore) and falls under the category of prakarana grantha (topic-wise treatise).
The different names attributed to Yogavaasishtha are: Uttara-ramayana, Vasishtha-maharamayana, Mokshopaya-samhita, Aarsha-ramayana, Vasishtha-ramayana, Jnana-vasishtha, Vaasishtha, Brihad-yogavasishtha.
VALMIKI THE AUTHOR
After composing the Purva-ramayana (the earlier portion of the Ramayana) describing the biography of Lord Rama, Sage Valmiki narrates the same to his humble disciple Bharadvaja at the latter’s request. Thereafter, on some other occasion, Bharadvaja recites it before Brahmaji (one of the Trinity). The extremely pleased Brahmaji offers a boon to Bharadvaja, who in turn enquires about the means through which individuals can get totally freed forever from the sorrowful existence called samsara. Brahmaji replies: Go to your guru (Valmiki) and request him to explain this, and hear from him the most exalted (Uttara) Ramayana in the form of dialogues between Lord Rama and Sage Vasishtha. As if on second thought, knowing fully well the importance of this teaching for the good of humanity in posterity, Brahmaji himself accompanies Bharadvaja to Valmiki’s hermitage. The overjoyed Valmiki worships him. Brahmaji exhorts and inspires Valmiki to complete the text describing how Lord Rama got atmajnana, without harbouring any misgivings regarding his ability to complete the difficult work. Brahmaji also makes it clear that he has come specifically to impress upon the sage (Valmiki) the necessity of this text, which is indispensable for the good of humanity. Thereafter, Brahmaji disappears like a wave that arises on the surface of the the ocean and vanishes in a trice. Valmiki was so overwhelmed by Brahmaji’s visit to his hermitage that he failed to fully grasp what was stated to him. He asks Bharadvaja what Brahmaji said. Bharadvaja repeats Brahmaji’s words and also requests the sage to teach him how Lord Rama and others got atmajnana and became jivan-muktas, so that he can follow suit (Yo.Va.Vai. Ch 2,3). This latter part of the Ramayana (Uttar-Ramayana), written by Valmiki at the behest of Brahmaji for the good of humanity, is known as Yogavaasishtha. It is supposed to have 32,000 verses. However, only around 28,231 verses are presently available in actuality.
YOGAVAASISHTHA CONFORMS TO THE VEDANTIC SAMPRADAYA
Now the scene shifts to the royal court of King Dasharatha. Sage Vishwamitra seeks the help of Rama to kill certain demons to complete his yaaga (sacrifice) for the welfare of humanity. On discerning Rama’s total indifference, he exhorts Rama to openly discuss any problems he may be facing. Hearing Rama’s account, Vishwamitra considers it wondrous and exclaims that it is nothing short of very intense vairagya (dispassion), of the order achieved by Sage Shuka (the son of Vyasa). Knowing fully well that atmajnana alone can be the remedy for such an indifference, he (Vishwamitra) requests Vasishtha to impart to Rama the teaching received by both sages from Brahmaji on the Nishadha mountain, when the two sages competed with each other. All the assembled sages applaud this suggestion and voice their approval. Vasishtha agrees to teach, declaring that none can refuse the request of good people despite being in a position to do so (Yo.Va.Mu.Vya.Ch. 2).
To start with, Vasishtha introduces his teachings by stating that these are the same teachings he received from Padmajanma (Brahmaji) as a means to end all the sorrows of samsara forever (Yo.Va.Mu.Vya.Ch. 3). He thereby makes it very clear that what is being taught in the Yogavaasishtha is strictly in accordance with the sampradaya (traditional knowledge) of Vedanta as passed down in the teacher-taught lineage. According to one of the guru paramparas (succession of gurus) known to us, Vasishtha is third in the line after Lord Narayana (Vishnu) and Padmajanma (Brahmaji).
There is no room for misgivings if Vasishtha at times speaks of something outside the purview of main Vedantic texts. Let us bear in mind that Yogavaasishtha is a Prakarana-grantha (topicwise treatise) focussing on jivanmukti. “Learned people describe treatises belonging to the class called prakarana granthas as being those that are related to a particular aspect of the shastra (main treatise – scripture) but devoted to a purpose other than that of the shastra”. The shastras have no leisure to find out whether the mumukshu, the one who strives for freedom from sorrowful existence, has understood the doctrine. Mumukshus may encounter some difficulty in understanding the doctrine, but the shastras are restricted in the subject matter that they can establish. On the contrary, prakarana treatises do cater to needs that the shastras do not meet. While the subject matter of these treatises is based on the main Vedantic texts, they strive in particular to make the mumukshu grasp the content more clearly by taking their difficulties into account. They also develop the subject matter unfolded by the shastras with the help of reasoning and the author’s intimate direct discovery of atma, called aparokshanubhava. Here, authors have sufficient elbow room which the shastras cannot afford. To be sure, a number of the in-depth Vedantic insights at different levels of self-inquiry found in the Yogavaasishtha are not seen in many other Vedantic texts except those such as Ribhugita, which reveal the ultimate bare truth without much teaching. If the Vedantic teaching of sage Vasishtha, who has played the role of one of the gurus of an incarnation, and whose feet Lord Rama adores, is not Vedanta, then one can only wonder what else in the three worlds (lokas) could be Vedanta!
THE MODUS OPERANDI OF THE TEACHING
The modus operandi for revealing Brahman adopted by jivanmuktas involves three levels of vision (drishti).
- Paamara-drishti – The vision of a lay person who considers the jagat to be true and Brahman or Ishwara to be non-existent, or even if existent, different from ‘I’.
- Youktik-drishti – A concept of jagat arrived at through a logical approach based on reasoning by those skillful in inquiring into the truth and adept in ascertaining a prameya (thing to be known) through the operation of a pramana.
- Tattva-drishti – The vision accomplished through a steadfast akhandakara vritti as a fructification of thorough sravana, manana, nididhyasana, wherein there is aparoksha–jnana of Brahman. This drishti is found in jivan–
Vedanta dismisses the first drishti by the second and third taken in combination, while the second is refuted by the third – tattva-drishti. Sage Vasishtha asserts that, in the Yogavaasishtha, he has followed this method of teaching to the point of direct discovery of the non-dual Brahman, where the drishti, jiva and jagat do not exist now or ever (Yo.Va.Ni.U. 190-89).
THE YOGAVAASISHTHA HAS AN EDGE OVER THE UPANISHADS
A pertinent question arises if it is said that the Yogavaasishtha should be studied very seriously. When we have so many Upanishads from the various sections of the Vedas, why the insistence that the Yogavaasishtha be given top priority, even though it is a product of human effort? It is true that the Upanishads are greatly revered and are the highest means of knowledge in gaining self-knowledge. Even so, they are implicational in nature, having a secret import. Only highly eligible seekers (Uttama–adhikaris) can be benefited by them. They are not adequately comprehensible by dull (manda) and mediocre (madhyama) seekers. By contrast, Yogavaasishtha consists of teachings that are extensively amplified and simplified based on reasoning in accordance with the shruti and a personal discovery of the ultimate truth contained therein (Yo.Va.Mu.Vya. 18-2). That is why this text has to be taken to repeatedly by dull and mediocre seekers until direct atmajnana is gained. This dialogue between Rama and Vasishtha, which promises moksha (liberation) as the result, should be studied, explained and adored daily like the Vedas. One who having glanced through this text once discards it with the satisfaction that he has learnt it does not gain even ashes from it. What is stated in the karmakanda and jnanakanda of the Vedas gets sanctified and becomes more fruitful on knowing what is taught in this text. Through the study of the Yogavaasishtha, one can certainly come to understand the doctrines established in Vedanta by sages such as Baadaraayana (Vyasa). Vasishtha implores us out of compassion, and not to mislead, that we can certainly , to discover first-hand that the jagat (srushti) is mithya (false) in nature by taking to repeated inquiry along the guidelines of the Yogavaasishtha (Yo.Va.Ni.U. 163-48 to 54).
ALLEGIANCE TO ANCESTRAL WELL (TAATASYA KOOPA)
A saying by the wise goes – Advaita–darshanam-jnanam (the direct knowledge of non-dual Brahman alone is true knowledge). It is called paraa vidya – the most exalted knowledge. All other types of knowledge are categorized as aparaa vidya – inferior knowledge. Notwithstanding this truth, there are many who maintain that they do not need adhyatma shastra (Vedanta) because their ancestors were experts in other branches of knowledge or other pursuits. They declare with pride that their forefathers were adept in fields such as upasanas, karma–mimansa, tarka (logic), Sankhya-philosophy, tantra, mantra, ashtangayoga, medicine and alchemy. We too will pursue the path of our ancestors and not Vedanta, they say. Because of such sentimental attachment, they consider that which they are accustomed to to be the best. Vasishtha comes down heavily on such a mindset and ridicules these contemptible individuals. He says that they are no better than those who drink saline water from a well only because it is an ancestral well (taatasya koopa), even though the pure Ganga river flows nearby (Yo.Va.Ni.U. 163-56). There are many followers of Vedanta too who harbour such a mentality and feel contented with whatever little information on Vedanta they gather, refusing to inquire further or verify the correctness of the information. Vasishtha advises people not to be foolish like them and remain subjected to repeated cycles of birth and death by not taking to Vedanta to the point of fruition.
AVIDYA (self-ignorance) IS A POSTULATE
The following dialogue between Lord Rama and sage Vasishtha unfolds the exact role of avidya in Vedantic teaching (Yo.Va.Ni.Pu.49-10 to 17).
Rama: How can avidya exist in Brahman, which is non-dual, all-pervasive and ever-existent in nature?
(While replying, Vasishtha emphasizes that avidya does not exist from the standpoint of a jnani, but is postulated for the sake of teaching ignorant individuals at their present level of understanding).
Vasishtha: Earlier there was the changeless, causeless, endless, limitless Brahman. It is so even now, and it will remain so forever. Avidya does not exist even to the slightest extent. This is an ascertainment that cannot be shaken. You, I, jagat, quarters, heaven, earth, great elements (mahabhootas), avidya etc. do not exist at all. All that exists is the beginningless, endless Brahman. Jnanis know that avidya is only a delusion and non-existent in reality. That which has no existence cannot be real at all.
Rama: O revered sage, if avidya does not exist, how is it that you earlier established the existence of avidya in detail?
Vasishtha: O Rama, till now, you were ignorant of your true nature. It is not so any longer. Now you have become wise because of the imaginary means of imparting knowledge employed by me. Jivanmuktas who know the taatparya (ascertained purport) of the Vedas have coined by their imagination phrases such as ‘This is avidya’, ‘this is jiva’ etc. in order to teach ignorant mumukshus.
In short, avidya or maya are but postulates in this limitless, non-dual Brahman, an aropa (superimposition) on Brahman, meant only for apavada (negation) in order to gain Brahmasakshatkara. Avidya is taken as real in terms of vyavaharika (transactional) existence until Brahmasakshatkara is gained. Then it is discovered that it did not exist at all. To teach ignorant persons that avidya is non-existent is to put the cart before the horse. Postulations such as the existence of avidya facilitate the teaching, in spite of their limitations. This is true of all Vedantic prakriyas (modes of teaching)/vaadas. They are means to an end and not an end in themselves. The criterion of correctness of a Vedantic prakriya vests in its capacity to produce Brahmajnana, though all of them are invariably defective in their nature.
THE SEVEN STAGES OF BRAHMAJNANA (SAPTA–JNANA–BHUMIKA)
Yogavaasishtha describes in detail the seven stages of Brahmajnana. Though Brahmajnana is one and the same, the varying degrees of steadfastness of abidance of the mind in jnana constitute the different stages of jnana. These stages are not concocted by sage Vasishtha. The Varaha, Maha, Annapurna and Akshi Upanishads describe them in detail. The Mundakopanishat describes the last four stages as atmakrida, atmarati, kriyaavaan and Brahmavidvarishtha. Lord Shiva himself describes the last three stages of jnana in his teaching to Vasishtha (Yo.Va.Ni.Pu. 34). Therefore, there is no room for any misgivings regarding the authenticity of these seven stages of Brahmajnana. We have to investigate scriptural lore thoroughly before arriving at hasty conclusions against any established tenets of Vedanta.
THE TEACHING OF THE YOGAVAASISHTHA IS FLAWLESS AND SUPREME
The teaching comes to an end. A roar of approbation issues forth from the siddhas (a group of certain rishis). A rainfall of small white flowers resembling fine snow-fall takes place. Kettle drums blare. There is great festivity as all worship guru Vasishtha. Siddhas say that they have heard of the mokshopaya (means of liberation) from others many times and have themselves taught it to others thousands of times through the end of Kalpa (Creation). But none are akin to the teachings of Vasishtha. King Dasharatha offers his kingdom to Vasishtha with apologies for its meagerness. Vasishtha replies: We Braahmanas (Brahmins) are satisfied with pranams (salutations) alone, which you have already oferred. You go ahead and protect the kingdom. You are proficient at it and it befits you. Have you ever heard of any Braahmana ruling a kingdom? Lord Rama repeatedly offers pranams to Vasishtha and offers flowers with tears of joy in his eye. Others also bow to Vasishtha and offer flowers. (Yo.Va.Ni.U.200)
Vasishtha brushes aside the heap of flowers that cover his face. To demonstrate ideal conduct to the world, he requests the great sages in the audience to rectify any flaws that may have crept into his teaching due to buddhimaalinya (dullness of intellect). He addresses the sages present by name and says: O Vishwamitra, Vamadeva, Nimi, Krutu, Bharadvaj, Pulastya, Atri, Dhrishti, Narada, Shandili, Bhaasa, Bhrugu, Bhaaranda, Vatsavaatsyaayana (and the rest), please tell me of any anuditam (points I did not cover), durartham (issues I expounded wrongly), vigatartham (things I brought up meaninglessly) in my teaching. This humble request by Vasishtha is for vinaya–shikshanaartham (teaching the lesson of humility) and nirdoshataa (flawlessness) of the teaching, evident from the subsequent reply of all the sages gathered. All the sages unanimously praised the teachings as unparalleled and flawless. They offered pranams to Vasishtha again and there was a shower of flowers for the second time, with flowers heaped on Vasishtha. Thereafter, Rama elaborately expresses his gratitude to Guru. Then many pay homage to Vasishtha once again (Yo.Va.Ni.U.200).
Laxmana says: O guru, by your advice, I have obtained the cool moonlight of Paramatma-prakash (the light of Brahmajnana) which has dispelled the doubts born of many, many past sins and this is the fruition of enormous punya of the past. It is a great wonder indeed that in spite of the advice of great masters like you which can give limitless happiness through atmajnana, people still wander around day and night indulging in faulty conduct (Yo.Va.Ni.U.214–21).
Rama says: The culmination of flourishing riches is atma, because it is limitless ananda. The end of knowledge is atmajnana, because having known atma, everything else is known. The utmost outer limit of the scriptures is adhyatma–shastra (Vedanta), since it is the highest pramana (means of knowledge). The limit of calamities such as destruction of wealth, progeny and belongings is samsara–naasha (destruction of samsara), because there is no destruction thereafter. The boundary of speech full of poetry, sentiments (rasa), rhetoric etc. is the adhyatmic teaching of Vasishtha. The finale of places giving joy and peace such as palace, rest-house, river bank or island in a river, is the region of Paramatma, because it is the most exalted, timeless abode of rest, as Paramatma alone is the most exalted finale (Yo.Va.Ni.U.214-24).
Narada says: My ears have been sanctified today by receiving the highest knowledge, of a sort I could not obtain either in Brahmaloka, in heaven or on earth. (Yo.Va.Ni.U.214-26).
In concluding the text, Valmiki describes how mumukshus can benefit from the Yogavaasishtha. Thereafter, he enumerates the different results that can be reaped by acts such as parayana (reading this book without knowing its meaning), donating this text, arranging its reading with or without discourses on a paid basis etc. The question is: how did Valmiki know this? A statement by Valmiki itself explains. Once Lord Virinchi (Brahmaji) having himself examined the text Yogavaasishtha among the congregation of munis declared: whatever Vasishtha, Valmiki and I (Brahmaji) say is always true; it can never go wrong. So also, Brahmaji had given a boon to Valmiki, when the latter wrote the Poorva–Ramayana, that his words would never go wrong in this epic. This shows that Brahmaji himself has certified the authenticity of the Yogavaasishtha (Yo.Va.Ni.U.216-14). Is there need for any further proof of its authenticity?
EPILOGUE
Paramahamsa Shrimad Anandabodhendra Saraswati has written an exhaustive gloss by the name Taatparya–prakaasha–vyakhya on the Yogavaasishtha in Samskrit. Its date is not known. It is the only commentary available on this text. The study of Yogavaasishtha without this gloss could have been very difficult. Study of the entire Yogavaasishtha with the help of this gloss is something highly commendable. But considering the voluminous size of the Yogavaasishtha and its language, Samskrit, it is quite natural to find its study formidable. Again, the factor of time constraints due to age may also be a hindrance.
That by itself cannot be demotivating. There is a solution. Even a hard nut can be cracked. We can omit a large number of the stories interspersed throughout the text and concentrate only on those verses that are rich in Vedantic principles in their content. We can select verses topic-wise. There is bound to be continuity of a given topic. I have done this in selecting about 4200 verses after a cursory glance at rejected verses. According to me, one need not be a great scholar of Samskrit to study Yogavaasishtha. Even those with a fair knowledge of Samskrit who have studied the Bhagavadgita and the Upanishads can study Yogavaasishtha on their own without much difficulty. But total commitment and perseverance is indispensable. All mumukshus, including beginners, can expose themselves to its teaching with the help of a competent teacher, to great benefit.
There is also an abridged version of the Yogavaasishtha culled by Sri Abhinanda Pandit called Laghu-Yogavaasishtha. It contains 6000 verses and has a gloss by the name Vaasishtha–chandrika. It maintains the stream of stories. But it completely leaves out the Nirvana-prakarana-uttaraardha (about 7000 verses), which contains Vedantic lessons of a very high calibre. It also excludes many important verses from the earlier prakaranas (sections).
Here a word of caution is in order. The Yogavaasishtha is a text basically centered on jivanmukti (liberation while living with the body). The topics of vaasanaakshaya and manonasha are also extensively discussed therein as needed, besides the main topic of tattvajnana (Brahmajnana). At some places, vaasanaakshaya and manonasha are praised (as arthavada) to highlight a point. To gain clarity on such sections, a thorough understanding of the role of vaasanaakshaya and manonasha is very essential. Nowadays, hardly anyone tries to understand the prakriya of vaasanaakshaya in its true nature. Even those who profess to know it have ill-understood this prakriya and what they teach is totally divergent from the shastra, whereas those who dismiss it have misunderstood the same.
Jivanmukti-viveka written by Vidyaranya Muni deals with all these topics in detail without leaving any scope for doubt. It describes clearly the role of tattvajnana, vaasanaakshaya and manonasha as mokshopaya (means of liberation) in the context of both videha–mukti (bodiless liberation) and jivanmukti. This text Jivanmukti-viveka serves as a key for mining the many Vedantic insights that can be found in the Yogavaasishtha.
Yogavaasishtha has a unique status in the entire Vedantic lore. It is left to us to make the most of it.
Books on Yogavaasishtha:
- Original verses with Taatparya Prakasha Vyakhya, Motilal Banarasidass, mlbd@mlbd.com
- Original verses with Hindi Translation and introduction to verses based on Taatparya Prakasha Vyakhya. The only book having the alphabetical index of all verses (2011). Chowkhambha Surabharati Prakashana, K-37/117, Gopal Mandir Lane, P. Box 1129, Varanasi 221001. Phone +91 (0542) 2335263. Email: csp-naveen@yahoo.co.in
- With English Translation by R. P. Arya, Piramil Publications, Delhi. Available at Chowkhambha or Motilal.
Rubhu-Vasishtha 