It is in the form of replies given by Vasistha to Sri Rama's queries regarding philosophical problems of life and death, and human suffering, and treats the essentials of Advaita Vedanta. The book goes into great detail surrounding the subtle intricacies of the mind, unraveling the multitude of layers to our very existence along the way.
Much of the text is told through parable stories, which hold many hidden depths within them. The ongoing theme throughout the book revolves around the notion of worldly miseries being caused by our own illusion of the world, and how whatever we perceive on the outside is merely a reflection of how we feel inside.
Moving beyond these temporary illusions is the path to true enlightenment and Vasistha Maharshi goes into great depth as to how such a journey can be undertaken.
Yoga Vasistha contains a system of ancient philosophical thought unique in its kind. Those whose minds are turned away from the worldly desires and have become indifferent towards the objects of this world and those who are longing for liberation will be really benefited by this book.
The nature of the stories and their deep rooted philosophies are designed to open our levels of awareness, and legend states that those who complete the book will have their spiritual growth significantly accelerated. Yoga Vasistha is the essence of all the Hindu Philosophical texts – Bhagawad Gita, Vedas and Upanishads.
This World-appearance is a confusion, even the blueness of the sky is an optical illusion. I think it is better not to let the mind dwell on it, but to ignore it.
The main theme of Yoga Vasistha is that the soul is undergoing a dream from which it must awake. This dream represents our association and identification with the world. The fact that it is described as being a dream means that whatever is in it has to be false. Nothing in a dream can be true. Waking up from that dream is the ultimate goal, Self-realization
The nature of the ParaBrahma, Supreme God consciousness and the methods to attain Self Realization are vividly described in this book.
There is but one consciousness which is pure, invisible, the subtlest of the subtle, tranquil, which is neither the world nor its activities. It is aware of itself: hence this Individual Self-hood arises.This Individual Self perceives this unreal body as real. But when the Individual Self perceives it in the light of self-knowledge, this delusion vanishes, and the body also becomes utterly tranquil. Then the Individual Self does not perceive the body.
The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.When the body is considered real, it becomes a real body. When it is perceived with the knowledge that it is unreal, it is merged in space. Whatever notion is firmly held concerning the body, that it becomes.
This Atman (Eternal Self) is certainly different from the body, senses, mind, and prana. It is blissful, supreme, non-dual, permanent, formless, sinless, and pure. The moment this realization comes to you, you are liberated.
If you constantly think of the Atman, your mind will be purified and your ignorance will be uprooted along with the past tendencies, just as your ailments will completely disappear by your taking medicine daily.
When the mind is pure, you will get unalloyed bliss. When the mind is at peace and the heart leaps to the supreme truth, when all the disturbing thought waves in the mind-stuff have subsided and there is unbroken flow of peace and the heart is filled with the bliss of the absolute, when thus the truth has been seen in the heart, then this very world becomes an abode of bliss
When one realizes the truth of the unity between the Jivatma (Soul of man) and the Paramatma (God) whether by instruction from the Guru or from spiritual texts, that every moment the source of ignorance,along with the cause and effect, will mingle with Paramatma. The state mentioned above is called
liberation (Moksha).
The sum total of pleasures of the whole world is a mere drop when compared to the bliss of Moksha.When all the desires are destroyed, the extinction of the mind where Mind becomes “No-Mind” is Moksha.
If the illusory I-ness or Ego perishes, the end of thoughts to the Maya is Moksha. Extinction of all Psychological conditioning constitutes Eternal Liberation of the Self.
Self Knowledge is the realization that the Self is in reality not bound, but always pure and free. Realize that you are the immortal all pervading Self and become free. This is the goal of our life and the goal of our existence
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FOUR GATEKEEPERS TO FREEDOM
There are four gate-keepers at the entrance to the Realm of Freedom. They are Santi (self-control orquietness of mind), Vichara (Spirit of inquiry), Santosha (Contentment) and Satsanga (Good Company). These four are the four surest means by which they who are drowning in this ocean of samsara can be saved. The wise seeker should diligently cultivate the friendship of these, or at least one of them.
(1) SELF CONTROL
When the mind is at peace, pure, tranquil, free from delusion or hallucination, untangled and free from cravings, it does not long for anything nor does it reject anything. This is self-control or conquest of mind.Self-control is the best remedy for all physical and mental ills. . He who wears the armour of selfcontrol
is not harmed by sorrow.
He who even while hearing, touching, seeing, smelling and tasting what is regarded as pleasant and unpleasant, is neither elated nor depressed — he is self-controlled. He who looks upon all beings with equal vision, having brought under control the sensations of pleasure and pain, is self-controlled. He who
though living amongst all is unaffected by them, neither feels elated nor hates, even as one is during sleep — he is self-controlled.
(2) SELF INQUIRY
Inquiry (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 inquiry should be unbroken. By such inquiry the intelligence becomes keen and is able to realize the supreme; hence inquiry alone is the best remedy
for the long-lasting illness known as samsara (repeated births).
The wise man regards strength, intellect, efficiency and timely action as the fruits of inquiry. Indeed kingdom, prosperity, enjoyment, as well as final liberation, are all the fruits of inquiry. The spirit of inquiry protects one from the calamities that befall the unthinking fool.
in the light of inquiry there is realization of the eternal and unchanging reality; this is the supreme. With it one does not long for any other gain nor does one spurn anything. He is free from delusion, attachment; he is not inactive nor does he get drowned in action; he lives and functions in this world and at the end of a natural life-span he reaches the blissful state of total freedom
The eye of spiritual inquiry does not lose its sight even in the midst of all activities; he who does not have this eye is indeed to be pitied. It is better to be born as a frog in the mud, a worm in dung, a snake in a hole, but not be one without this eye.
What is inquiry? To inquire thus: “Who am I? How has this evil of samsara (repetitive history) come into being?” is true inquiry. Knowledge of truth arises from such inquiry;from such knowledge there follows tranquillity in oneself; and then there arises the supreme peace in the Self and the ending of all sorrow.
(3) CONTENTMENT
Contentment is another gate-keeper to liberation. He who has quaffed the nectar of contentment does not relish craving for sense-pleasures; no delight in this world is as sweet as contentment which destroys all sins.
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. As long as one is not satisfied in the self, he will be subjected to sorrow.
With the rise of contentment the purity of one’s heart blooms. The contented man who possesses nothing owns the world.
(4) SATSANGA
Satsanga (company of wise, holy and enlightened persons) is yet another gatekeeper to liberation. Satsanga enlarges one’s intelligence, destroys one’s ignorance and one’s psychological distress.
Whatever be the cost, however difficult it may be, whatever obstacles may stand in its way, satsanga should never be neglected. For, satsanga alone is one’s light on the path of life. Satsanga is indeed superior to all other forms of religious practices like charity, austerity, pilgrimages and the performance of
religious rite.
One should by every means in one’s power adore and serve the holy men who have realized the truth and in whose heart the darkness of ignorance has been dispelled. They who, on the other hand, treat such holy men disrespectfully, surely invite great suffering.
These four — contentment, satsanga, the spirit of inquiry, and self-control — are the four surest means by which they who are drowning in this ocean of samsara can be saved.
Contentment is the supreme gain. Satsanga is the best companion to the destination. The spirit of inquiry itself is the greatest wisdom.And, self-control is supreme happiness. If you are unable to resort to all these four, then practice one: by the diligent practice of one of these, the others will also be found in you. The highest wisdom will seek you of its own accord.
Until you tame the wild elephant of your mind with the help of these noble qualities,you cannot have progress towards the supreme, even if you become a god, demi-god or a tree.
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Yoga Vasishta Sara (The Essence of Yoga Vasishta)
Chapter 1 DISPASSION
1. Salutations to that calm effulgence which is endless and unlimited by space,
time etc., the pure consciousness which can be known by experience only.
5. The great remedy for the long lasting disease of samsara is the enquiry, 'Who am I?, to whom does this samsara belong?,' which entirely cures it.
11. Following the customary method of teaching is only for preserving the
tradition. Pure awareness results solely from the clarity of the disciple's
understanding.
22. When pots, etc., are broken the space within them becomes unlimited. So
also when bodies cease to exist the Self remains eternal and unattached.
23. Nothing whatever is born or dies anywhere at any time. It is Brahman alone
appearing illusorily in the form of the world.\
Chapter 2 UNREALITY OF THE WORLD
4. The idea of a (live) snake in a picture of a snake ceases to be entertained
when the truth is known. Similarly samsara ceases to exist (when the Truth is
realized), even if it continues to appear.
6. O Rama, maya is such that it brings delight through its own destruction; its
nature is inscrutable; it ceases to exist even while it is being observed.
25. Just as a tree consisting of fruits, leaves, creepers, flowers, branches, twigs and roots, exists in the seed of the tree, even so this manifest world exists in Brahman.
29. Just as the dream becomes unreal in the waking state and the waking state in the dream, so also death becomes unreal in birth and birth in death.
Chapter 3 THE MARKS OF A LIBERATED PERSON
14. Like an empty vessel in space (the knower of Truth) is empty both within and without, while at the same time he is full within and without like a vessel immersed in the ocean.
20. The noble-hearted man whose desires of the heart have come to an end is a liberated man; it does not matter whether he does or does not practice meditation or perform action.
21. The idea of Self in the non-Self is bondage. Abandonment of it is liberation.
There is neither bondage nor liberation for the ever-free Self.
25. O Rama, there is no intellect, no nescience, no mind and no individual soul
(jiva). They are all imagined in Brahman.
Chapter 4 DISSOLUTION OF THE MIND
1. Consciousness which is undivided imagines to itself desirable objects and runs after them. It is then known as the mind.
18. Does not the fool feel ashamed to move about in the world as he pleases and talk about meditation when he is not able to conquer even the mind?
21. Association with the wise, abandonment of latent impressions self-enquiry,
control of breathing - these are the means of conquering the mind.
23. The mind becomes bound by thinking 'I am not Brahman'; it becomes
completely released by thinking 'I am Brahman'.
Chapter 5 THE DESTRUCTION OF LATENT IMPRESSIONS
1. O Rama, this enquiry into the Self of the nature or 'Who am I?' is the fire which burns up the seeds of the evil tree which is the mind.
3. The knowers of truth declare that enquiry into the truth of the Self is knowledge. What is to be known is contained in it like sweetness in milk.
8. O pure soul, cherish the association of sages and the true scriptures; you will attain the state of Supreme Consciousness not in the course of months by days.
Chapter 6 MEDITATION ON THE SELF
1. I, the pure, stainless and infinite Consciousness beyond maya, look upon this body in action like the body of another.
6. I am above everything; I am present everywhere; I am like space; I am that
which (really) exists; I am unable to say anything beyond this.
10. I prostrate to myself who am within all being, the ever free Self abiding as
inner consciousness.
Chapter 7 METHOD OF PURIFICATION
8. O mighty-armed, be always free from mental concepts like the heart of a rockthough not in sentient like it.
9. Do not be that which is understood, nor the one who understands. Abandon all concepts and remain what you are.
Chapter 8 WORSHIP OF THE SELF
1. If you separate yourself from the body and abide at ease in Consciousness you will become one (the sole Reality), everything else appearing (insignificant) like grass.
3. O Raghava, that by which you recognize sound, taste, form and smell, know
that as your Self, the Supreme Brahman, the Lord of lords.
5. After rejecting, through reasoning, all that can be known as 'non-truth' what
remains as pure Consciousness - regard that as your real Self.
Chapter 9 ExPOSITION OF THE SELF
11. Just as the sky is (i.e. appears to be) stained by dust, smoke and clouds, so also the pure Self in contact with the qualities of maya is (i.e. appears to be)
soiled by them.
12. Just as metal in contact with fire acquires the quality of fire (namely heat), so also the senses, etc. in contact with the Self acquire the quality of the Self.
16. The Self, is realised in the body only with effort, like sugar from the
sugarcane, oil from sesame seeds, fire from wood, butter from a cow and iron
from stones (i.e. ore).
29. Awareness is Brahman; the world is Brahman; the various elements are
Brahman; I am Brahman; my enemy is Brahman; my friends and relatives are
Brahman.
31. There is only consciousness here; this universe is nothing but consciousness; you are consciousness; I am consciousness; the worlds are consciousness - that is the conclusion.
Chapter 10 NIRVANA
10. If one meditates on that state which comes at the end of the waking state and the beginning of sleep he will directly experience undecaying bliss.
28. That consciousness which is the witness of the rise and fall of all beings,
know that to be the immortal state of supreme bliss.
30. That which is immutable, auspicious and tranquil, that in which this world
exists, that which manifests itself as the mutable and immutable objects - that is the sole consciousness
