Yoga Vashistha the Core Philosophical concepts

The core philosophical concepts and the ultimate goal of human existence described in these texts revolve around the nature of Consciousness, the illusory nature of the material world, and the path to liberation (Moksha) through Self-knowledge and the cessation of desires.

The key philosophical concepts:

• Brahman and Consciousness as the Supreme Reality
  
  

• The Advaita Vedanta philosophy, which the Yoga Vasistha strongly aligns with, asserts that Brahman (the supreme Self or Absolute) alone exists noumenally. The Universe is one, with no internal or external differences; Brahman is uniform throughout its structure.

• Atman (the individual self) is non-different from Brahman and is inherently liberated. All elements emanate from the Atman, and all existence is based on intellect.

• Everything is Consciousness. The material world, the universe, and all phenomena are ultimately manifestations or reflections of this infinite consciousness. It is the "light of the imperishable Jnana".

• This infinite consciousness is beginningless, endless, pure, unmodified, and undifferentiated being. It is omnipresent and pervades everything. It is beyond concepts, even those of "mass of consciousness" and "void".

• The World as an Illusion (Maya)
  
  

• The texts teach that the world does not truly exist and is an illusion or a dream. It is described as a "world-dream" that ceases when its truth is understood.

• The universe is "the object of the mind" (dristi-sristi-vada). Our minds create the world. All that we do, our relationships, and our work are a result of our thoughts. The universe arises out of the mere Sankalpa (ideation, will-thought, notion, concept) of the original creator.

• The visible, heterogeneous objects perceived through the senses are unreal; only the Para Brahman is real. This world is nothing but pure consciousness.

• The Nature of Self (Jiva) and Ego (Ahamkara)
  
  

• The Jiva (individual self or ego) is essentially non-different from the one Jnana (knowledge) or infinite consciousness. It is the "I" in man.

• However, the ego (Ahamkara) is described as an "illusory idea" and a "painful sprout" that ramifies into "mine" and "thine," yielding fruits of suffering. It arises from the identification of pure consciousness with the knowable.

• The ego-sense is considered bondage, and its cessation is liberation.

• Sankalpa and Vasanas as the Root of Suffering
  
  

• Sankalpa (will-thought, ideation, notion, concept) is explicitly stated as Samsara (the cycle of birth and death), and its annihilation is Moksha.

• Vasanas (latent impressions, clinging, or mental conditioning) are the impure cause of rebirth. Their extinction constitutes Moksha. The best thing a man can do is to give up Vasanas without the least longing.

• Time and Multiple Universes
  
  

• The Yoga Vasistha posits that time is not absolute, but relative.

• It also states that other universes exist, containing different beings suited to those universes. Countless universes have come into being and dissolved, all created by desires arising in the heart. These creations are endless, appearing within one another like the barks of a plantain stem. Even within an atom, there is infinite consciousness, containing countless universes.

The ultimate goal of human existence described in these texts is Moksha, or Jivanmukti (living liberation).

• Definition of Moksha and Jivanmukti
  
  

• A jivan mukta is an individual who has gained and assimilated Self-knowledge, achieving an inner sense of freedom while living.

• Jīvanmukti is a state of liberation and freedom reached within one's life, transforming the individual's nature, attributes, and behaviors.

• Moksha is defined as the attainment of the essence of the bliss of Brahman through knowledge of the Self.

• It is freedom from births and deaths, an "immaculate and imperishable seat of Brahman wherein there are neither Sankalpas nor Vasanas".

• Moksha is the extinction of the expansive mind when all desires are destroyed. It is "freedom from all sorts of pains (Sarva-Duhkha Nivritti) and the attainment of supreme bliss (Paramananda Prapti)".

• It is not something to be achieved but is already present; it is the realization that "You are in reality not bound. You are ever pure and free... To know that, is to become That".

• Means to Attain Moksha/Jivanmukti
  
  

• Self-Knowledge (Jnana Yoga): This is the primary means to Moksha.

• It involves constant inquiry into the Self: "Who am I? How has this evil of samsara come into being?". This inquiry generates "Jnana" (knowledge) and dispels ignorance.

• Study of Self-Knowledge (Atman Jnana) books/scriptures. The Yoga Vasistha itself is presented as a crucial text for this purpose, leading to purity of mind and direct realization of truth.

• Through Self-consciousness, one gains knowledge of existence and realizes Brahman.

• Cessation/Destruction of the Mind, Desires, and Notions (Sankalpa/Vasanas).

• This involves the annihilation of Sankalpa and the extinction of all Vasanas.

• The mind must become "bereft of all impure Vasanas or clinging towards" worldly things. This implies cultivating a state of non-attraction of the mind.

• "The mind is dead" when it is freed from notions, and clinging to them allows it to disturb us. Giving up desires is essential.

• Self-Effort (Purusartha): Liberation requires persistent and determined self-effort. This effort encompasses inner awakening, mental decision, and physical action. It is a combination of knowledge of scriptures, instructions from a preceptor, and one's own sincere effort.

• Association with the Wise (Satsanga): Seeking the company of enlightened sages is highly emphasized as it helps quiet the mind, dispels delusion, and provides the knowledge of means to self-knowledge.

• Quiescence of Mind and Right Conduct: Moksha is the "quiescence produced in the mind by the absence of desires for objects". Right conduct is essential and is spoken about in the text. Remaining in a state of tranquility (Samadhana) through self-enquiry and contemplation is key.

• Beyond Duality: The ultimate state of liberation transcends duality and non-duality. The wise abandon concepts of acceptance and rejection, remaining as pure Consciousness.

In essence, the ultimate goal is to realize one's inherent identity with the infinite, non-dual Consciousness (Brahman), transcending the illusory world and the cycle of suffering by annihilating the mind's desires and concepts through dedicated self-inquiry, self-effort, and the guidance of wisdom.

Yoga Vasishta: A Study Guide

I. Short-Answer Quiz

Instructions: Answer each question in 2-3 sentences.

1. What is Rama's initial state of mind at the beginning of the text, and what is the primary cause of his suffering?
2. How does the text describe the nature of desires, and what is their effect on individuals?
3. Explain the concept of Atman Jnana as described in the text.
4. According to Vasistha, what is the nature of the mind's creation of the universe?
5. What is the relationship between Sankalpa and the arising of Jivas and the universe?
6. How does the text suggest one should approach actions to remain unaffected by them?
7. What is Maya, and how is it related to the perception of reality?
8. Describe the ultimate state achieved by a wise person who has mastered their mind.
9. Explain the significance of the phrase "mind is elsewhere" in the context of perception.
10. How does the text describe the nature of Rudra (Lord Siva) and his connection to the egosense?

II. Answer Key (for Short-Answer Quiz)

1. Rama is in a state of deep despair and suffering, primarily caused by his entanglement in worldly desires and sensual pleasures. He feels like a bird caught in a trap, scalded by the fire of his own longings.
2. Desires are depicted as a destructive force, compared to a rat gnawing a fiddle string or sable darkness that dazes intelligence and creates fear. They are seen as traps set by Kama, leading to misery and rebirths.
3. Atman Jnana is described as immaculate knowledge and the all-pervading Akasa (space). It is the source from which all objects and the three worlds arise and are destroyed, yet it remains unaffected in its true state.
4. Vasistha explains that the universe arises from the mind's Sankalpa (thought-form or intention), much like an image reflected in a glass. The mind is also able to veil the omnipresent consciousness, causing confusion with the physical body.
5. Sankalpa is presented as the seed of Jnana, which, when it considers itself different from others, prodigiously generates and increases Jivas (egos) and the diverse elements of the universe. It is the mental intention that leads to creation.
6. To remain unaffected by actions, Atma-Jnanis should be without love or hatred in all their endeavors, similar to water on a lotus leaf which does not adhere. They should firmly abandon all pleasures arising from sensual objects.
7. Maya is described as a cosmic illusion or the power through which infinite consciousness perceives the universe within itself. It is seen as a magical force that makes the unseen appear, and through it, the world-appearance arises.
8. A wise person who has mastered their mind achieves a state of deep quiescence and peace, free from desires, doubts, and the cycle of rebirths. They are established in their true nature as the self-light, immovable as a rock.
9. The phrase "mind is elsewhere" illustrates that perception and experience are dependent on the mind's presence and focus. If the mind is distracted, sensory experiences like taste or sight are not truly registered, emphasizing the mind's role in constructing reality.
10. Rudra, or Lord Siva, is identified with the egosense and pure space or void. His form is described as space itself, signifying his indivisible consciousness (akasa-atma). His three eyes represent the three gunas, periods of time, inner instruments, and Vedas.

III. Essay Format Questions

1. Discuss the role of the mind in the creation and perception of the universe according to the Yoga Vasistha. How does Sankalpa relate to this process, and what are the implications for an individual's experience of reality?
2. Analyze the text's perspective on desires and sensual pleasures. How are they characterized, what are their consequences, and what paths are suggested for transcending them?
3. Explore the concept of Atman Jnana (Self-Knowledge) as presented in the excerpts. What is its nature, how is it attained, and what are the transformative effects of its realization on an individual?
4. Compare and contrast the two suggested "courses" or attitudes for liberation: being a "non-doer" (Akarta) versus identifying as the "doer of all." How do both lead to the cessation of the mind and liberation from rebirths?
5. Examine the significance of "mind-mastery" (Manas) in the Yoga Vasistha. Why is it considered crucial for liberation, and what are the various qualities and practices that contribute to its achievement?

IV. Glossary of Key Terms

• Akasa: Often translated as space or ether, it is described as the all-pervading essence, particularly in reference to Atman Jnana.
• Akarta: A "non-doer," someone who realizes they are not the agent of actions, leading to liberation.
• Ahamkara: The egosense or the "I-am" notion; one of the three inner instruments of the mind.
• Atman: The Self; the ultimate reality or soul in Hinduism.
• Atman Jnana: Self-knowledge or knowledge of the Atman; considered immaculate, all-pervading, and the key to liberation.
• Brahman: The ultimate reality, the absolute, universal spirit. The text states that the mind is the intelligence of Brahman itself.
• Buddhi: The intellect or faculty of discrimination, which determines "this" and "that."
• Chitta: One of the inner instruments of the mind, often related to consciousness or mind-stuff.
• Gunas: The three qualities of Maya (Satwa, Rajas, and Tamas) that influence the nature of the universe and individuals.
• Satwa: Purity, goodness.
• Rajas: Restlessness, action, impurity.
• Tamas: Darkness, ignorance.
• Jagrat: The waking state.
• Jagrat-Sushupti: A state where one performs external actions but maintains internal contemplation and quiescence.
• Jagrat-Swapna: A state where the mind holds sovereignty over worldly things in the waking state through imagination.
• Jiva: The individual soul or ego, a conditioned and living entity that arises from consciousness through Sankalpa.
• Jnana: Knowledge, particularly spiritual knowledge or wisdom.
• Kama: The god of desire; also refers to desire or lust itself.
• Karta: A "doer," someone who identifies as the agent of actions.
• Kumbha-Muni: An epithet for Agastya Rishi, whose birth is described as being from a pot, symbolizing the limitation of egos.
• Laghu Yoga Vasistha: A concise version of the larger Yoga Vasistha, a philosophical text of Advaita Vedanta.
• Laya: A neutral state or absorption, particularly referring to the mind's absorption into Brahman.
• Manas: The mind, often referring to the lower mind susceptible to desires and fluctuations.
• Mantra: Sacred sounds or words used for spiritual purposes.
• Maya: Cosmic illusion; the power of infinite consciousness that makes the universe appear as real.
• Moksha: Liberation or emancipation from the cycle of rebirths (Samsara).
• Muni: A sage or ascetic, often performing Tapas (austerities).
• Nirguna: Without qualities; a state or entity beyond the Gunas.
• Nirvana: A state of supreme liberation and tranquility, similar to Moksha.
• Prana: Life force or vital energy. Its suspension is linked to deeper meditative states.
• Puriashtaka: Refers to the subtle body, within which Atman enacts its affairs.
• Re-births (Samsara): The cycle of birth, death, and reincarnation.
• Rudra: An epithet for Lord Siva, often associated with the egosense and the disturbance of equilibrium.
• Saguna: With qualities; a state or entity within the realm of the Gunas.
• Samadhi: A state of meditative absorption or profound concentration, leading to quiescence.
• Sankalpa: Mental intention, thought-form, or conception; the root cause of creation and differentiation.
• Samskaras: Latent tendencies or impressions that influence the mind and actions.
• Sat: Existence, reality, truth.
• Satta-Samanya: Universal being, the abode of the world.
• Siva: Lord Siva, often associated with destruction, transformation, and stillness.
• Swapna: The dream state.
• Tapas: Religious austerities or penance performed by Munis.
• Vasana: Self-limitation or subtle mental impressions and desires that drive experiences and rebirth.
• Vedas: Ancient sacred texts of Hinduism.
• Vicara: Self-enquiry or discrimination, a process of investigation into the nature of the Self.
• Videhamukta: One who is liberated while still in the body.
• Vishnu: One of the principal deities in Hinduism, known as the preserver.
• Vishuchika: A disease, specifically cholera, mentioned in the context of Mantras for healing.
• Yuga: An epoch or age in Hindu cosmology, recurring in cycles.