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Birch bark manuscript S14 of the Utpattiprakaraṇa Mokṣopāya (circa 16th-17th century AD).

The Mokṣopāya or Mokṣopāyaśāstra is a Sanskrit philosophical text on salvation for non-ascetics (mokṣa-upāya: 'means to release'), written on the Pradyumna hill in Śrīnagar in the 10th century AD.[1][2] It has the form of a public sermon and claims human authorship and contains about 30,000 śloka's (making it longer than the Rāmāyaṇa). The main part of the text forms a dialogue between Vasiṣṭha and Rāma, interchanged with numerous short stories and anecdotes to illustrate the content.[3][4] This text was later (11th to the 14th century AD)[5] expanded and vedanticized, which resulted in the Yogavāsiṣṭha.[6]

Philosophy[bewerken | brontekst bewerken]

The text of the Mokṣopāya shows that a unique philosophy has been created by the author. It taught a monism ('advaita') that is different from Advaita Vedanta. It makes use of other Darśanas in an inclusive way. The text teaches that the recognition that cognitive objects are non-existent, leads to ultimate detachment, which causes an attitude of "dispassion and non-involvement with worldly things and matters", though still fulfilling one's daily duties and activities.[4] This liberation is available for everyone, no matter their sex, caste or education, as long as one uses reason and maintains an active life in this world. To reach this liberation, one has to go through three stages: rational thinking (vicāra), true understanding (jñāna) and detachment (vairāgya).[7]

It is only by one's own effort (pauruṣa) that one can be liberated from the bonds of existence. For one, who knows the reality, "fate" (daiva) does not mean anything, something like "fate" does not exist and has, accordingly, no consequences at all.[8][9]

Mokṣopāya Project[bewerken | brontekst bewerken]

Sample of the critical edition of the Utpattiprakaraṇa Moksopaya.

The Mokṣopāya Project supervised by professor Walter Slaje at the Martin Luther University of Halle-Wittenberg in Germany is currently working on a critical edition of the Mokṣopāya.[10] The project is embedded in the Centre for Research in the Historiography and Intellectual Culture of Kashmir (under the Patronage of the Academy of Sciences and Literature, Mainz). A commentary by Bhāskarakaṇṭha ("Mokṣopāya-ṭīkā"; late 17th century AD)[11] and more than thirty manuscripts in Nāgarī, Śāradā, Grantha, and Telugu scripts are being used.[12][13] [14]

The critical edition of the complete Sanskrit text is expected to be finalized by the end of 2018. It will be accompanied by a German translation, a philological commentary and a dictionary of its Sanskrit vocabulary (all in German).

See also[bewerken | brontekst bewerken]

Referenties[bewerken | brontekst bewerken]

  1. ↑ Slaje, Walter. (2005). "Locating the Mokṣopāya", in: Hanneder, Jürgen (Ed.). The Mokṣopāya, Yogavāsiṣṭha and Related Texts Aachen: Shaker Verlag. (Indologica Halensis. Geisteskultur Indiens. 7). p. 35.
  2. ↑ Gallery - The journey to the Pradyumnaśikhara
  3. ↑ Leslie, 2003, p. 104–107
  4. ↑ a b Lekh Raj Manjdadria. (2002?) The State of Research to date on the Yogavasistha (Moksopaya).
  5. ↑ Hanneder, Jürgen; Slaje, Walter. Mokṣopāya Project: Introduction.
  6. ↑ Chapple, 1984, p. x-xi
  7. ↑ Leslie, 2003, p. 106
  8. ↑ Hanneder, 2006, p. xi, 199–203
  9. ↑ Slaje, Walter (2000). "Wie man sein Schicksal (daiva) meistert. Der Mokṣopāya über Wesen und Wirksamkeit menschlicher Aktivität (pauruṣa)", in: Asiatische Studien 54, pp. 63-101.
  10. ↑ Jürgen Hanneder. (2000). Notes on the Quality of the Text.
  11. ↑ Sanderson, Alexis (2007): "The Śaiva Exegesis of Kashmir", in: Mélanges tantriques à la mémoire d’Hélène Brunner: Tantric studies in memory of Hélène Brunner. edited by Dominic Goodall & André Padoux (Collection Indologie; 106) Pondicherry: Inst. Français de Pondichéry, pp. 231-442 (p. 422).
  12. ↑ Olivelle, Patrick. Bhaskarakanthas Moksopaya-Tika: Die Fragmente des 3. Prakarana. Journal of the American Oriental Society. Jan-March 1997.
  13. ↑ Mokṣopāya Project: The Sources
  14. ↑ Some examples at: Mokṣopāya Project: Gallery of Moksopāya-Manuscripts.

External links[bewerken | brontekst bewerken]

{{Commons category|Moksopaya}}

Category:Monism Category:Sanskrit texts

YV[bewerken | brontekst bewerken]

An old painting of people talking in houses
A painting from the Yoga Vasistha manuscript, 1602

Yoga Vasistha ({{lang-sa|योग-वासिष्ठ}}) (also known as Vasistha's Yoga) is a Hindu spiritual text traditionally attributed to Valmiki. It recounts a discourse of the sage Vasistha to a young Prince Rama, during a period when the latter is in a dejected state. The contents of Vasistha's teaching to Rama is associated with Advaita Vedanta, the illusory nature of the manifest world[1] and the principle of non-duality. The book has been dated between the 11th and 14th century AD)[2] and is generally regarded as one of the longest texts in Sanskrit (after the Mahabharata) and an important text of Yoga. The book consists of about 32,000 shlokas (lines), including numerous short stories and anecdotes used to help illustrate its content. In terms of Hindu mythology, the conversation in the Yoga Vasishta takes place chronologically before the Ramayana.

Other names of this text are Mahā-Rāmāyana, ārsha Rāmāyana, Vasiṣṭha Rāmāyana,[3] Yogavasistha-Ramayana and Jnanavasistha.[1]

Text origin and evolution[bewerken | brontekst bewerken]

{{See also|Kashmir#Buddhism_and_Hinduism_in_Kashmir|l1=Buddhism and Hinduism in Kashmir}} The Yoga Vasistha is a syncretic work, containing elements of Vedanta, Jainism, Yoga, Samkhya, Saiva Siddhanta and Mahayana Buddhism.[4] The oldest available manuscript (the Moksopaya or Moksopaya Shastra) is a philosophical text on salvation (moksa-upaya: "means to release"), written on the Pradyumna hill in Srinagar in the 10th century AD.[5][6][7][8] This text was [2] expanded and Vedanticized from the 11th to the 14th century AD – resulting in the present text, which was influenced by the Saivite Trika school.[9] This version contains about 32,000 verses; an abridged version by Abhinanda of Kashmir (son of Jayanta Bhatta) is known as the Laghu ("Little") Yogavasistha and contains 6,000 verses.[10] Recent research has shown that in this version frame stories have been introduced, emphasis on Rama Bhakti has been added, the meaning of certain passages is reversed, all Buddhist terminology is deleted and the "public sermon" mode has been changed to Vasistha's instructions to Rama.[8]

Since 1999, the Moksopaya Project (supervised by professor Walter Slaje at the Martin Luther University of Halle-Wittenberg in Germany) is currently working on a critical edition of the Moksopaya.[2][11]

Context[bewerken | brontekst bewerken]

Prince Rama returns from touring the country, and becomes utterly disillusioned after experiencing the apparent reality of the world. This worries his father, King Dasaratha, who expresses his concern to Sage Vasistha upon Rama's arrival. Sage Vasistha consoles the king by telling him that Rama's dis-passion (vairagya) is a sign that the prince is now ready for spiritual enlightenment. He says that Rama has begun understanding profound spiritual truths, which is the cause of his confusion; he needs confirmation. Sage Vasistha asks the king to summon Rama. Then, in King Dasaratha's court, the sage begins his discourse to Rama (which lasts several days). The answer to Rama's questions forms the entire scripture that is Yoga Vasistha.

Content[bewerken | brontekst bewerken]

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 who is about to reach wholeness. This is said to be among those rare conversations which directly leads to Truth.

The scripture provides understanding, scientific ideas and philosophy; it explains consciousness, the creation of the world, the multiple universes in this world, our perception of the world, its ultimate dissolution, the liberation of the soul and the non-dual approach to creation.

An oft-repeated verse in the text is that relating to Kakathaliya, ("coincidence"). The story is that a crow alights on a palm tree, and that very moment the ripe palm fruit falls on the ground. The two events are apparently related, yet the crow never intended the palm fruit to fall; nor did the palm fruit fall because the crow sat on the tree. The intellect mistakes the two events as causally related, though in reality they are not.

Structure[bewerken | brontekst bewerken]

Yoga Vasistha is divided into six parts: dis-passion, 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 organism; 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. Parārthabhāvanī (sees Brahman everywhere): External things do not appear to exist to the yogi (now called Brahmavidvarīyas), and tasks are performed only at the prompting of others. 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. The body drops off approximately three days after entering this stage.

Influence[bewerken | brontekst bewerken]

Yoga Vasistha is considered one of the most important scriptures of the Vedantic philosophy.[12]

Commentaries[bewerken | brontekst bewerken]

The following traditional Sanskrit commentaries on the Yoga Vasistha are extent

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

Translations[bewerken | brontekst bewerken]

Originally written in Sanskrit, the Yoga Vasistha has been translated into most Indian languages, and the stories are told to children in various forms.[10]

During the Moghul Dynasty the text was translated into Persian several times, as ordered by Akbar, Jahangir and Darah Shikuh.[1] One of these translations was undertaken by Nizam al-Din Panipati in the late sixteenth century AD. The translation, known as the Jug-Basisht, has since became popular in Persia among intellectuals interested in Indo-Persian culture.[13][14]

Yoga Vasistha was translated into English by Swami Jyotirmayananda, Swami Venkatesananda, Vidvan Bulusu Venkateswaraulu and Vihari Lal Mitra. K. Naryanaswami Aiyer translated the well-known abridged version, Laghu-Yoga-Vasistha. In 2009, Swami Tejomayananda's Yoga Vasistha Sara Sangrah was published by the Central Chinmaya Mission Trust. In this version the Laghu-Yoga-Vasistha has been condensed to 86 verses, arranged into seven chapters.

English translations[bewerken | brontekst bewerken]

1) Complete translation
  • Vālmīki (1891), The Yoga-Vásishtha-Mahárámáyana of Válmiki, trans. Vihārilāla Mitra. Bonnerjee and Co, Calcutta, 3,650.
  • Vālmīki (1999), The Yoga-Vásishtha-Mahárámáyana of Válmiki, trans. Vihārilāla Mitra. Low Price Publications, Delhi.
  • Vālmīki (2000), The Yoga-Vāsiṣṭha of Vālmīki, trans. Vihārilāla Mitra. Parimal Publications, Delhi. Sanskrit text with English translation.
  • This complete translation is currently being prepared for publication in the public domain at the Project Gutenberg/Distributed Proofreaders: http://www.pgdp.net. A preliminary version is available at:
http://www.scribd.com/collections/2493058/Yoga-Vasishtha-Mitra-translation
2) Abbreviated versions

Telugu translations[bewerken | brontekst bewerken]

Complete translation
  • Vasishtha Rama Samvaadam, Sri Yeleswarapu Hanuma Ramakrishna. Vol. 1–4, Audio CD for Vol 1.

Excerpts[bewerken | brontekst bewerken]

"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."

"Nothing whatsoever is born or dies anywhere at any time. It is Brahman alone, appearing in the form of the world."

"O Rama, there is no intellect, no consciousness, no mind and no individual soul (jiva). They are all imagined in Brahman."

"That consciousness which is the witness of the rise and fall of all beings – know that to be the immortal state of supreme bliss."

"Knowledge of truth, Lord, is the fire that burns up all hopes and desires as if they are dried blades of grass. That is what is known by the word samadhi – not simply remaining silent."

See also[bewerken | brontekst bewerken]

Footnotes[bewerken | brontekst bewerken]

  1. ↑ a b c Leslie, 2003, p. 104
  2. ↑ a b c Hanneder, Jürgen; Slaje, Walter. Moksopaya Project: Introduction.
  3. ↑ Encyclopaedia of Indian Literature, Volume 5. pp. 4638, By various, Published by Sahitya Akademi, 1992, ISBN 81-260-1221-8, ISBN 9788126012213
  4. ↑ Chapple, 1984, p. xii
  5. ↑ Slaje, Walter. (2005). "Locating the Mokṣopāya", in: Hanneder, Jürgen (Ed.). The Mokṣopāya, Yogavāsiṣṭha and Related Texts Aachen: Shaker Verlag. (Indologica Halensis. Geisteskultur Indiens. 7). p. 35.
  6. ↑ Gallery – The journey to the Pradyumnaśikhara
  7. ↑ Leslie, 2003, p. 104–107
  8. ↑ a b Lekh Raj Manjdadria. (2002?) The State of Research to date on the Yogavastha (Moksopaya).
  9. ↑ Chapple, 1984, p. x–xi
  10. ↑ a b Leslie, 2003, p. 105
  11. ↑ Jürgen Hanneder. (2000). Notes on the Quality of the Text.
  12. ↑ The Himalayan Masters: A Living Tradition, pp 37, By Pandit Rajmani Tigunait, Contributor Irene Petryszak, Edition: illustrated, revised, Published by Himalayan Institute Press, 2002, ISBN 0-89389-227-0, ISBN 9780893892272
  13. ↑ Juan R.I. Cole in Iran and the surrounding world by Nikki R. Keddie, Rudolph P. Matthee, 2002, pp. 22–23
  14. ↑ 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

Referenties[bewerken | brontekst bewerken]

External links[bewerken | brontekst bewerken]

{{Indian Philosophy}} {{Hinduism footer small}}

Category:Yoga texts and documentation Category:Hindu texts Category:Sanskrit texts Category:Indian philosophy nl:Yoga Vasishtha

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