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Yoga Vasishtha

Yoga Vasishtha ( Sanskrit : योगवासिष्ठम् , IAST : yoga-vāsiṣṭham ; also known as Mokṣopāya or Mokṣopāyaśāstra , [ 1 ] and as Maha-Ramayana , Arsha Ramayana , Vasiṣṭha Ramayana ,...

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Yoga Vasishtha (Sanskrit: योगवासिष्ठम्, IAST: yoga-vāsiṣṭham; also known as Mokṣopāya or Mokṣopāyaśāstra,[1] and as Maha-Ramayana, Arsha Ramayana, Vasiṣṭha Ramayana,[2]Yogavasistha-Ramayana and Jnanavasistha,[3] is a historically popular and influential[4][5] syncretic philosophical text of Hinduism, dated to the 11th to 14th century CE.

According to Mainkar, writing in 1977, the text started as an Upanishad, which developed into the Laghu Vasistha, incorporating Buddhist ideas, and then, between 1150 and 1250, the Yoga Vasistha, incorporating Shaivite Trika ideas.[6] According to Slaje, writing in the 2000s, the Mokṣopāya was written in Kashmir in the 10th century.[7][8] According to Hanneder and Slaje, the Mokṣopāya was later (11th to the 14th century) modified, showing influences from the Saivite Trika school, resulting in the Yogavāsiṣṭha, which became an orthodox text in Advaita Vedanta.[1][9]

The text is attributed to Maharishi Valmiki, but the real author is unknown.[4] It is named after sage Vasistha who is mentioned and revered in the seventh book of the Rigveda.[10] The complete text contains over 29,000 verses,[4] while the short version of the text, called Laghu Yogavāsiṣṭham, contains 6,000 verses,[11][12] translated into Persian by the 15th-century.[4]

The text has a philosophical foundation similar to Advaita Vedanta,[13] and expounds the principles of Maya and Brahman, as well as the principles of non-duality.[3] and its discussion of Yoga.[14][15] The text is structured as a discourse of sage Vasistha to Prince Rama, and consists of six books,[16] describing the search for liberation through self-effort and meditation, and presenting cosmology and metaphysical teachings of existence embedded in stories and fables.[16][17]

Text

Nomenclature

The long version of the text is called Brihat Yoga Vasistha, wherein Brihat means "great or large".[18] The longer version is also referred to simply as Yoga Vasistha and by numerous other names such as Vasiṣṭha Ramayana.[2][3] The short version of the text is called Laghu Yoga Vasishta, wherein Laghu means "short or small".[18] S. N. Dasgupta takes the Laghu-Yogavāsiṣṭha to be a later summary of the Yogavāsiṣṭha.[12]

The Yoga Vasistha Sara, "The Essence of Yoga Vasishta," is a condensation of the Yoga Vasishta in 230 couplets.[19]

The name Vasistha in the title of the text refers to RishiVasistha.[18] The term yoga in the text refers to the underlying yogic theme in its stories and dialogues, and the term is used in a generic sense to include all forms of yoga in the pursuit of liberation, in the style of Bhagavad Gita.[18]

Dating and development

Human effort can be used for self-betterment and that there is no such thing as an external fate imposed by the gods.

—Yoga Vasistha philosophy, Christopher Chapple[20]

The Yoga Vasistha is traditionally attributed to Maharishi Valmiki, the author of the Ramayana. However, scholars are uncertain about the exact authorship and date of composition. Estimates range, states Chapple, writing in 1984, from "as early as the sixth or seventh century, to as late as the fourteenth century".[4][21] It is likely that the text evolved over several centuries, reaching its current form between the 10th and 14th centuries, incorporating influences from various Indian philosophical traditions, including Buddhism, Jainism, and Kashmiri Shaivism."[9]

References to contemporaries

The surviving text mentions Vijnanavada and Madhyamaka schools of Buddhism by name, suggesting that the corresponding sections were composed after those schools were established, or about 5th-century.[13] The translation of a version of the text in 14th- to 15th-century into Persian, has been the basis of the other limit, among scholars such as Farquhar in 1922.[13]

Atreya in 1935 suggested that the text must have preceded Gaudapada and Adi Shankara, because it does not use their terminology, but does mention many Buddhist terms.[13] Dasgupta, a contemporary of Atreya, states that the text includes verses of earlier text, such as its III.16.50 is identical to one found in Kalidasa's Kumarasambhava, thus the text must be placed after the 5th-century.[13] Dasgupta adds that the philosophy and ideas presented in Yoga Vasistha mirror those found in Advaita Vedanta of Adi Shankara, but neither mention the other, which probably means that the author(s) of Yoga Vasistha were scholars who lived in the same century as Shankara, placing the text in about 7th- to early 8th-century.[13] The shorter summary version of the text is attributed to the Kashmiri scholar Abhinanda, who has been variously dated to have lived in 9th- or 10th-century.[13]

Slaje and Hanneder

According to Slaje, the Mokṣopāya was written on the Pradyumna hill in Śrīnagar, Kashmir, in the 10th century.[7][8] a dating also accepted by Leslie.[22] According to Hanneder and Slaje, the Mokṣopāya was later (11th to the 14th century) modified, showing influences from the Saivite Trika school, resulting in the Yogavāsiṣṭha, which became an orthodox text in Advaita Vedanta.[1][9]

Mainkar's evolving text theory

Mainkar, writing in 1977, argues that Yoga Vasistha probably evolved over time.[23] The first work, states Mainkar, was the original ancient work of Vasistha that was an Upanishad with Brahamanical ideas, a work that is lost.[6] This text, suggests Mainkar, was expanded into the Laghu Vasistha.[6] The Laghu (shorter) version was then expanded into the full editions.[6] The syncretic incorporation of Buddhism, Jainism and Hinduism ideas happened in the Laghu-Yogavasistha edition, states Mainkar, while ideas from Kashmiri Shaivism, particularly the Trika school, were added to the growing version by the 12th-century.[6] Similar serial expansion, revisions and interpolation is typical in Indian literature. Peter Thomi has published additional evidence in support Mainkar's theory on Yoga Vasistha's chronology.[21]

Composition

Number of verses

The text exists in many editions of manuscripts with varying number of verses, but similar message. The full editions contain over 29,000,[13] to a few with 32,000 verses,[11] and in some editions about 36,000 verses.[24] The Nirnaya Sagar version of Yoga Vasistha manuscript has 1146 verses in the first Book, 807 in second, 6304 verses in third, 2414 verses in the fourth book, 4322 in the fifth, while the last is longest with 14,296 verses, for a cumulative total of 29,289 verses.[25] An abridged version by Abhinanda of Kashmir (son of Jayanta Bhatta) is Laghu ("Little") Yogavasistha and contains 6,000 verses.[11]

Structure

The verses of Yoga Vasistha are structured in the genre of ancient Indian literature, called Grantha.[24] In this genre, each Shloka (verse) in the text is designed to equal 32 syllables, while conveying its message.[24] A Grantha can be sung and depending on its meter, set to specific Raga music. This genre is found in Bhakti movement literature, and Yoga Vasistha's Advaita theories and monism influenced the Grantha literature of Sikhism, whose primary scripture is called Guru Granth Sahib.[26]

Content

Gentle enquiryYou should either through yourself, or the aid of the exalted ones, be ceaselessly engaged in the pursuit of this gentle enquiry,Who am I? What is this [U]niverse?It is this true enquiry alone that generates Jnana (knowledge).

—Yoga Vasistha[27]

This is one of the longest Hindu texts in Sanskrit after the Mahabharata, and an important text of Yoga. It consists of numerous short stories and anecdotes used to help illustrate its ideas and message. In terms of Hindu mythology, the conversation in the Yoga Vasishta is placed chronologically before the Ramayana.

The traditional belief is that reading this book leads to spiritual liberation. The conversation between Vasistha and Prince Rama is that between a great, enlightened sage and a seeker of liberation.[28] The text discusses consciousness, cosmology, nature of the universe and consciousness, the ultimate dissolution of body, the liberation of the soul and the non-dual nature of existence.[28]

Books

The text consists of six books:[29]

  • Vairagya-prakaranam (Dispassion): This book introduces Prince Rama's existential crisis, highlighting the transient nature of life and human suffering.
  • Mumukshuvayahara-prakaranam (Behavior of the Seeker): It focuses on the qualities required for spiritual liberation, emphasizing self-effort and the desire for moksha (liberation).
  • Utpatti-prakaranam (Arising and Birth): This section delves into cosmology and the spiritual awakening of Rama, exploring the origins of the universe and consciousness.
  • Sthiti-prakaranam (Existence and Settling): The text discusses the nature of existence, free will, and human creativity, presenting numerous stories to illustrate these concepts.
  • Upashama-prakaranam (Tranquility): This book explores the practice of meditation and the dissolution of dualistic thought, guiding the seeker toward inner peace.
  • Nirvana-prakaranam (Liberation): The final book describes the state of enlightenment achieved by Rama, offering insights into the experience of nirvana and the nature of ultimate reality.

Influences

The Yoga Vasistha is a syncretic work, containing elements of Advaita Vedanta, Yoga, Samkhya, Jainism, Pratyabhijña, Saivite Trika, and Mahayana Buddhism, thus making it, according to Chapple, "a Hindu text par excellence, including, as does Hinduism, a mosaic-style amalgam of diverse and sometimes opposing traditions".[30]

On Human Intellect

The Yoga Vāsiṣṭha states the following on the credibility of the provider and seeker of knowledge through these words.

'Even a young boy's words are to be accepted if they are words of wisdom, else, reject it like straw even if uttered by Brahmā the creator.'[31]

On who is ready for spiritual knowledge

The Yoga Vasistha states that there are four characteristics that mark someone ready for spiritual journey who:[32]

  1. Senses the difference between Atman (soul) and non-atman
  2. Is past cravings for anyone or anything, is indifferent to the enjoyments of objects in this world or after
  3. Is virtuous and ethical with Sama (equality),[33]Dama (self-restraint, temperance), Uparati (quietism),[34]Titiksha (patience, endurance),[35]Sandhana (uniting, peace)[36] and Sraddha (faith, trust)[37]
  4. Has Mumukshatva, that is longing for meaning in life and liberation

On the process of spiritual knowledge

Yoga Vasistha teachings are divided into six parts: dispassion, qualifications of the seeker, creation, existence, dissolution and liberation. It sums up the spiritual process in the seven Bhoomikas:

  1. Śubhecchā (longing for the Truth): The yogi (or sādhaka) rightly distinguishes between permanent and impermanent; cultivates dislike for worldly pleasures; acquires mastery over his physical and mental faculties; and feels a deep yearning to be free from Saṃsāra.
  2. Vicāraṇa (right inquiry): The yogi has pondered over what he or she has read and heard, and has realized it in his or her life.
  3. Tanumānasa (attenuation – or thinning out – of mental activities): The mind abandons the many, and remains fixed on the One.
  4. Sattvāpatti (attainment of sattva, "reality"): The Yogi, at this stage, is called Brahmavid ("knower of Brahman"). In the previous four stages, the yogi is subject to sañcita, Prārabdha and Āgamī forms of karma. He or she has been practicing Samprajñāta Samādhi (contemplation), in which the consciousness of duality still exists.
  5. Asaṃsakti (unaffected by anything): The yogi (now called Brahmavidvara) performs his or her necessary duties, without a sense of involvement.
  6. Padārtha abhāvana (sees Brahman everywhere): External things do not appear to exist to the yogi (now called Brahmavidvarīyas); in essence there is a non-cognition of 'objects' as the separation between subject and a distinct object is dissolved; and tasks get performed without any sense of agency (doership). Sañcita and Āgamī karma are now destroyed; only a small amount of Prārabdha karma remains.
  7. Turīya (perpetual samādhi): The yogi is known as Brahmavidvariṣṭha and does not perform activities, either by his will or the promptings of others.

On liberation

In Chapter 2 of Book VI, titled as The story of Ikshvaku, the text explains the state of Nirvana (liberation) as follows, "Liberation is peace. Liberation is extinction of all conditioning. Liberation is freedom from every kind of physical, psychological and psychic distress. This world is not seen by the ignorant and the wise in the same light. To one who has attained self-knowledge, this world does not appear as samsara, but as the one infinite and indivisible consciousness".[38]

On Jivanmukta

The Yoga Vasistha describes the Jivanmukta, or liberated person, as follows (abridged from the 1896 translation by KN Aiyar):

  • He associates with the wise. He has reached the state of mind, which sees happiness everywhere. To him, neither sacrificial fires, nor Tapas, nor bounteous gifts nor holy waters have any meaning. He is replete with wisdom and friendly to all.[39]
  • Está libre de deseos y en sus ojos no hay nada sobrenatural. Su estado es indescriptible y, sin embargo, se moverá por el mundo como cualquier otro. Su mente no estará atada por ningún anhelo de karmas . Será indiferente a la alegría o al dolor que surjan de los buenos o malos resultados. Mantendrá una posición placentera en el feliz disfrute de todo lo que obtenga. [ 40 ]
  • Él nunca se ve afectado por nada, ya sea que se encuentre en un estado de conciencia Jiva o en un estado de Shiva desprovisto de conciencia Jiva. [ 40 ]
  • Es el mismo tanto si vive en familia como si es un ermitaño solitario. [ 40 ]
  • Se siente libre de las ilusiones de Srutis y Smritis. [ 40 ]
  • Nada le importa, no le afectan las penas ni los placeres. Es distante, es cercano, está en la única Realidad del Atman. [ 40 ] No es ni apegado ni arrogante. [ 41 ]
  • No le teme a nadie, no guarda rencor contra nadie. [ 41 ]
  • Cuando cesa la atracción hacia los objetos externos, aún subsiste el anhelo interno llamado Trishna (sed). El Jivanmukta está más allá de Trishna. Es, no llega a ser. Ni siquiera anhela la salvación. Está satisfecho. [ 41 ]
  • Un Jivanmukta siempre cumplirá con sus deberes presentes, pero ni anhela cosas futuras ni reflexiona sobre cosas pasadas. [ 42 ]
  • Es un niño entre niños; como ancianos entre ancianos; como el poderoso entre los poderosos; como un joven entre los jóvenes, compasivo y comprensivo con los afligidos. [ 42 ]
  • En él se halla nobleza, benevolencia, amor y claridad de intelecto. [ 43 ]

Sobre el Samsara y la realidad

11. Hay tres beneficios derivados del estudio de los libros, de las lecciones de un preceptor y de la propia laboriosidad, todos los cuales dependen de nuestros esfuerzos y no del destino. 12. Este es el resumen de todos los Shastras : la diligencia preserva nuestras mentes de todo mal, al emplearlas en lo que es bueno y correcto. 13. Aplicar con diligencia a lo que es excelente, no a lo bajo ni a lo mediocre y que no está sujeto a pérdida o deterioro, es el precepto de padres y preceptores a sus hijos y alumnos. 14. Obtengo el fruto inmediato de mi trabajo en proporción a mi esfuerzo; por lo tanto, digo que disfruto del fruto de mi trabajo y no de la fortuna. 15. La actividad nos da éxito y es esto lo que eleva a los inteligentes.

— Yoga Vasistha 2.7.11-2.7.15 [ 44 ]

The Yoga Vasistha describes samsara and reality as follows:

  • Samsara is mundane existence with rebirths.[45]
  • The universe is full of Samsara driven by Moha (delusion), bondage, Tamas (destructive, chaotic behaviors), Mala (impurity), Avidya and Maya.[46]
  • Ignorance feeds samsara, self-knowledge liberates.[47]
  • Samsara is ephemeral and unreal. With birth, death is inevitable.[48]

Commentaries

The following traditional Sanskrit commentaries on the Yoga Vasistha are extant:[49]

  • Vāsiṣṭha-rāmāyaṇa-candrikā by Advayāraṇya (son of Narahari)
  • Tātparya prakāśa by ānanda Bodhendra Sarasvatī
  • Bhāṣya by Gaṅgādharendra
  • Pada candrikā by Mādhava Sarasvatī

Influence

The Yoga Vasistha is a key text for understanding the late medieval synthesis of various Indian philosophical traditions. The Yoga Vasistha, states David Gordon White, was one of the popular texts on Yoga that dominated the Indian Yoga culture scene before the 12th-century.[5] It has, states White, served as a reference on Yoga for medieval era Advaita Vedanta scholars.[5] According to Ayer, it is particularly associated with drsti-srsti subschool of Advaita which holds that the "whole world of things is the object of mind".[50]

The practice of atma-vichara, "self-enquiry," described in the Yoga Vasistha, has been popularised due to the influence of Ramana Maharshi, who was strongly influenced by this text.[51]

Translations

Indian languages

Originally written in Sanskrit, the Yoga Vasistha has been translated into many Indian languages, and the stories are told to children in various forms.[11] There are multiple collections of audio, video and mini-articles available on the scripture.

Telugu translations

Complete translation
  • Vasishtha Rama Samvaadam, Sri Yeleswarapu Hanuma Ramakrishna.
  • Yogavasishtha hridayamu in seven Parts by Kuppa Venkata Krishnamurthy, also rendered into English by Vemuri Ramesam.[52]
  • Yoga Vasistha Ratnakaram, Swami Vidya Prakashananda Giri[53]
Copies of the Telugu and English versions were also published by Avadhoota Datta Peetham, Mysore 570025, India

Kannada Translations

  • Yogavasista Set Of 8 Vols - es una traducción y comentario en kannada de Devudu Narasimha Shastry publicado por Hemantha Sahithya [ 54 ]
  • Yogavasista: es una traducción abreviada y un comentario en kannada de Nagesh R Kulkarni publicado por Samaja Pustakalaya [ 55 ]

Traducciones al malayalam

  • Vasishtasudha - Yogavasishtasaram es una traducción y comentario en malayalam del profesor G Balakrishnan Nair [ 56 ]

persa

Una pintura de la traducción persa del manuscrito Yoga Vasistha, 1602.

Durante la dinastía mogol, el texto fue traducido al persa varias veces, por orden de Akbar , Jahangir y Darah Shikuh . [ 3 ] Una de estas traducciones fue realizada por Nizam al-Din Panipati a finales del siglo XVI d. C. Esta traducción, conocida como Jug-Basisht , se popularizó en Persia entre los intelectuales interesados ​​en la cultura indo-persa . El místico de la era safávida Mir Findiriski (m. 1641) comentó pasajes selectos de Jug-Basisht . [ 57 ] [ 58 ]

ruso

El texto íntegro se está traduciendo actualmente al ruso [ 59 ] y será publicado por Swamini Vidyananda Saraswati; los primeros cinco libros estarán terminados para 2017.

Traducciones al inglés

Yoga Vasistha fue traducido al inglés por Swami Jyotirmayananda, Swami Venkatesananda , Vidvan Bulusu Venkateswaraulu y Vihari Lal Mitra. K. Naryanaswami Aiyer tradujo la conocida versión abreviada, Laghu-Yoga-Vasistha . En 2009, Central Chinmaya Mission Trust publicó Yoga Vasistha Sara Sangrah de Swami Tejomayananda . En esta versión, el Laghu-Yoga-Vasistha se ha condensado en 86 versos, organizados en siete capítulos. A continuación se incluye una lista de todas las traducciones al inglés conocidas:

1) Traducción completa
  • El Yoga-Vásishtha-Mahárámáyana de Válmiki, traducido por Vihārilāla Mitra (1891-1899), OCLC 6953699 [ 60 ] 
  • El Yoga-Vasishtha Maharamayana de Valmiki en 4 vols. en 7 pts. (encuadernado en 4). Traducido por Vihari-Lala Mitra. Reimpreso por LPP (Low Price Publications), Nueva Delhi, 1999. ISBN 81-7536-179-4(conjunto) [ 61 ]
  • Yoga Vasishtha de Valmiki (4 volúmenes y edición íntegra). Traducido por Vihārilāla Mitra (1891-1899). Editado por el Dr. Ravi Prakash Arya (1.ª ed. 1998), para incluir el texto en sánscrito con traducción al inglés. Parimal Publications, Delhi. [ 62 ]
  • Yoga Vasishtha de Valmiki, el original en sánscrito atribuido a Valmiki, traducido al inglés por Vihari Laia Mitra. Editado por Thomas L. Palotas. [ 63 ]
2) Versiones abreviadas
  • Vālmīki (1896). Yoga-Vâsishta: Laghu, el Más Pequeño . trans. K Nārāyaṇaswāmi Aiyar. Madrás: Thompson and Co. p.  346 páginas. OCLC 989105 . 
  • Venkatesananda, Swami (1993). El yoga de Vasiṣṭha . Albany: State University of New York Press. pág.  768. ISBN 0-585-06801-1OCLC 43475324​​ Reducido a aproximadamente un tercio de la obra original.
  • Venkatesananda, Swami (1984). El Yoga Vāsiṣṭha Conciso . Albany: State University of New York Press. pág.  430. ISBN 0-87395-955-8OCLC 11044869​​ Una versión más corta de lo anterior.
  • La esencia de Yogavaasishtha [Sri Vasishthasangraha]. Compilado por Sri Jnanananda Bharati. Traducido por Samvid. Libros Samata 1982, 2002. ISBN 81-85208-14-XImpreso en India. 344 páginas.
  • Yoga Vasishta Sara (La Esencia del Yoga Vasishta). Una traducción al inglés del original sánscrito. Sri Ramanasramam, Tiruvannamalai, 1973, 2005. ISBN 81-88018-45-736 páginas.
  • La esencia del Yogavaasishtha. Compilado por Sri Jnanananda Bharati. Traducido por Samvid. Libros Samata 1982, 2002. ISBN 81-85208-14-X344 páginas.
  • Tejomayananda, Swami: Yoga Vasishta Sara Sangraha. Fideicomiso de la Misión Central Chinmaya, Mumbai 1998
  • Jyotirmayananda, Swami: Yoga Vasistha. vol. 1–5. Fundación de Investigación del Yoga, Miami 1977. http://www.yrf.org
  • Abhinanda, Pandita (2003). El Yoga Vasishta (versión abreviada) . trans. KN Subramanian. Chennai: Libros Sura. pag.  588 páginas. ISBN 9788174784223.
  • Vālmīki (1930). Yoga Vashisht o Encontrado el Cielo . trans. Rishi Singh Gherwal. Santa Bárbara, Estados Unidos: Autor. pag.  185 páginas.

Traducciones al portugués

Yoga Vasistha fue traducido en 2018 del inglés al portugués por Eleonora Meier para Satsang Editora (editorial brasileña) de la versión de Swami Venkatesananda y está disponible en www.lojasatsangeditora.com.br - ISBN 978-85-92598-26-6- Páginas: 848 Swami Venkatesananda .

letón

Vāsišthas joga. Svami Venkatesananda, 2020, 630 págs. Una traducción al letón de Inese Kausa, editorial www.svami.lv

Véase también

Referencias

  1. 123Hanneder & Slaje 2005.
  2. 12various 1992, p. 4638.
  3. 1234Leslie 2003, pp. 104.
  4. 12345Chapple 1984, pp. ix–x.
  5. 123White, David Gordon (2014). The "Yoga Sutra of Patanjali": A Biography. Princeton University Press. pp. xvi–xvii, 51. ISBN 978-0691143774.
  6. 12345Chapple 1984, p. x-xi.
  7. 12Slaje 2005.
  8. 12Slaje 2005b.
  9. 123Chapple 1984, pp. x–xi.
  10. ↑Chapple 1984, p. xi
  11. 1234Leslie 2003, pp. 105
  12. 12Chapple 1984, p. x.
  13. 12345678Chapple 1984, pp. ix-x with footnote 3.
  14. ↑G Watts Cunningham (1948), How Far to the Land of Yoga? An Experiment in Understanding, The Philosophical Review, Vol. 57, No. 6, pages 573-589
  15. ↑F Chenet (1987), Bhāvanā et Créativité de la Conscience, Numen, Vol. 34, Fasc. 1, pages 45-96 (in French)
  16. 12Chapple 1984, p. xii.
  17. ↑The Concise Yoga Vāsiṣṭha. Translated by Venkatesananda, S. Albany: State University of New York Press. 1984. pp. 51, 77, 87, 121, 147, 180, 188, 306, 315, 354, 410. ISBN 0-87395-955-8.
  18. 1234Aiyar 1975, p. 7.
  19. ↑arunachala.org, Yoga Vasiṣṭha Sara (The Essence of Yoga Yasishta)
  20. ↑Chapple 1984, pp. x-xi with footnote 4.
  21. 12Peter Thomi (1983), The Yogavasistha in its longer and shorter version, Journal of Indian philosophy, volume 11, number 1, pages 107-116.
  22. ↑Leslie 2003, pp. 104–107.
  23. ↑Mainkar 1977.
  24. 123Aiyar 1975, p. 8 with footnote.
  25. ↑Chapple 1984, pp. xii footnote 8
  26. ↑Opinder jit Kaur Takhar (2005), Sikh Identity: An Exploration of Groups Among Sikhs, Ashgate, ISBN 9780754652021, page 145
  27. ↑Aiyar 1975, p. 501.
  28. 12Chapple 1984, pp. ix–xv.
  29. ↑The Concise Yoga Vāsiṣṭha. Translated by Venkatesananda, S. Albany: State University of New York Press. 1984. pp. 414–419. ISBN 0-87395-955-8.
  30. ↑Chapple 1984, pp. xi–xv.
  31. ↑Venkatesananda, Swami (2010-03-18). Vasistha's Yoga. SUNY Press. ISBN 978-1-4384-2284-8.
  32. ↑Aiyar 1975, pp. 43 with footnotes, 108–109, 381–384.
  33. ↑Sama Sanskrit English Dictionary, Koeln University, Germany
  34. ↑Uparati Sanskrit English Dictionary, Koeln University, Germany
  35. ↑Titiksha Sanskrit English Dictionary, Koeln University, Germany
  36. ↑Samdhana Sanskrit English Dictionary, Koeln University, Germany
  37. ↑zraddha Sanskrit English Dictionary, Koeln University, Germany
  38. ↑Swami Venkatesananda (1993), Vasistha's Yoga, SUNY Press, ISBN 978-0791413647, page 528
  39. ↑Aiyar 1975, pp. 107–108.
  40. 12345Aiyar 1975, pp. 110–111, 129–130.
  41. 123Aiyar 1975, pp. 349–350, 701–703.
  42. 12Aiyar 1975, pp. 466–467.
  43. ↑Aiyar 1975, pp. 323–333.
  44. ↑Vihari Lal Mitra (1993 Reprint), Yoga-vásishtha-mahárámáyana of Válmiki at Google Books, Vol. 1, Boonerjee & Co., page 151
  45. ↑Aiyar 1975, p. 43.
  46. ↑Aiyar 1975, p. 118.
  47. ↑Aiyar 1975, pp. 286–287.
  48. ↑Aiyar 1975, pp. 306–307.
  49. ↑Surendranath Dasgupta (1932, Reprinted in 1978), A History of Indian Philosophy, Volume 1, Cambridge University Press, ISBN, pages 231-232
  50. ↑Aiyar 1975, p. 5.
  51. ↑Friesen 2006, p. 95–100.
  52. ↑Yogavasishta, Translated by Vemuri Ramesam
  53. ↑Sri Vidya Prakashananda Giri Swamiji (2000). Yoga Vasista Ratnakaram. Geetha Makarandhamu.
  54. ↑Currently available in some online stores like SapnaOnline
  55. ↑Currently available in some online stores like Exotic India Art
  56. ↑Vasishtasudha Archive, GB Nair
  57. ↑Juan R.I. Cole in Iran and the surrounding world by Nikki R. Keddie, Rudolph P. Matthee, 2002, pp. 22–23
  58. ↑Baha'u'llah on Hinduism and Zoroastrianism: The Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria, Introduction and Translation by Juan R. I. Cole
  59. ↑"Адвайта Веданта в России - Адвайта Веданта в России". advaitavedanta.ru (in Russian). Retrieved 2017-05-28.
  60. ↑Mitra, Vihārilāla.; Vālmīki. (1891–99). The Yoga-vásishtha-mahárámáyana of Válmiki. Calcutta: Bonnerjee and co.
  61. ↑"Books: Yoga Vasishtha". Project Gutenberg. Retrieved 2024-03-23.
  62. ↑Arya, Ravi Prakash.; Mitra, Vihārilāla. (1998). The Yoga-Vāsiṣṭha of Vālmīki: Sanskrit text and English translation according to Vihari Lal Mitra. Parimal Sanskrit series; no. 49. Delhi: Parimal Publications.
  63. ↑Vasishta of Valmiki. Thomas, Palotas (ed.). Yoga Vasishta Of Valmiki Valmiki.

Sources

  • Aiyar, K. Narayanasvami, ed. (1975). Laghu-Yoga-Vāsiṣṭha. Madras: Theosophical Publishing House. ISBN 978-0-8356-7497-3.
  • Chapple, Christopher (1984). "Introduction". The Concise Yoga Vāsiṣṭha. Translated by Venkatesananda, Swami. Albany: State University of New York Press. ISBN 0-87395-955-8. OCLC 11044869.
  • Friesen, J. Glenn (2006), Ramana Maharshi: Hindu and non-Hindu Interpretations of a Jivanmukta
  • Hanneder, Jürgen; Slaje, Walter (2005). "Mokṣopāya Project: Introduction". Archived from the original on 28 December 2005.
  • Leslie, Julia (2003). Authority and meaning in Indian religions: Hinduism and the case of Vālmīki. Ashgate Publishing, Ltd. ISBN 0-7546-3431-0.
  • Mainkar, T.G. (1977). The Vasistha Ramayana - A Study. Meharchand Lachhmandas. Oriental Booksellers & Publishers.
  • Slaje, Walter (2005). "Locating the Mokṣopāya". In Hanneder, Jürgen (ed.). The Mokṣopāya, Yogavāsiṣṭha and Related Texts. Indologica Halensis. Geisteskultur Indiens. 7. Aachen: Shaker Verlag. ISBN 978-3-8322-4265-7.
  • Slaje, Walter (2005b). "Locating the Mokṣopāya".
  • various (1992). Encyclopaedia of Indian Literature, Volume 5. Sahitya Akademi. ISBN 81-260-1221-8.

Further reading

  • Chapple, Christopher Key; Chakrabarti, Arindam (2015). Engaged Emancipation: Mind, Morals, and Make-Believe in the Moksopaya (Yogavasistha). State University of New York Press, Albany. ISBN 1438458681.
  • Yoga-vásishtha-mahárámáyana of Válmiki at Google Books By Vihari Lal Mitra (1891), First Translation
  • PDF of Hindi Yoga Vasistha
  • PDF of Marathi Yoga Vasistha
  • The Yoga-Vasistha of Valmiki with Vasistha Maharamayana - Tatparya Prakasa - The complete Sanskrit scripture in 2 parts, at archive.org
  • Yoga Vasistha translated by Swami Venkatesananda (The Supreme Yoga) -archive.org
  • Excerpts of Yoga Vasistha with illustrations
  • Yoga Vasistha Audio Book (listen online or download audio files free)
  • Jog Bashisht - Persian Translation of Yoga Vasistha
  • Yoga Vasistha in Sanskrit - Sanskrit verses of Yoga Vasistha at Wikisource library