Rama's Detachment

MAHARSHI VALMIKI’S ‘YOGAVASISHTHA’


Of the several texts on Advaita Vedanta, the Yogavasishtha of Maharshi Valmiki, also known as Vasishtha Ramayana, occupies an important position in Vedic literature even today as is evident by the frequent references made to this text in any discussion on Vedanta. The authorship of this text is popularly attributed to Sage Vamiki who composed the Ramayana. The word ‘Yoga’ means ‘uniting’. In the present context, it means ‘uniting the individual with the Reality’. As this is a teaching of Yoga as expounded by Sage Vasishtha to Lord Sri Rama, it is named ‘Yogavasishtha’.

According to legend, Valmiki was instructed by Lord Brahma to compose a spiritual text which would act as a guide to men and women to free themselves from the whirlpool of Samsara and help them to qualify for Mukthi or Liberation. The format of the text was given by Valmiki in the form of a dialogue between the young prince of Ayodhya, Lord Sri Rama, and his family preceptor Sage Vasishtha. In the Ramayana written by Valmiki or by Tulasidas, neither the teachings of Vasishtha to Sri Rama nor the circumstances that led to the dialogue are elaborated. Both these are expounded in Yogavasishtha.

Upon graduation from the Gurukula, 15 year old Sri Rama visited various Punya Kshetras [Holy places of pilgrimage] in the country along with his brothers. On return to Ayodhya, Rama became withdrawn. He stopped participating in any of the social or entertainment activities like music, drama, dance and evinced no interest in speaking to any person however close. He preferred to be left alone. This unexpected mood of Rama upset his father Dasharatha. Dasharatha tried his best to bring back Rama to his normal cheerful mood but failed.

At about the same time Sage Vishwamitra visited Ayodhya. He was performing some Yagjnas in a forest called Siddheshwara, near present day Patna and was repeatedly being disturbed by the demons in the conduct of the Yagjnas. He visited Ayodhya to seek the help of King Dasharatha in stopping the atrocities of the demons. On reaching Ayodhya, Vishwamitra was received with Poornakhumbha by the king who said
“I am honoured by your visit to Ayodhya. Please let me know what brings you here. I shall immediately fulfill your wish”. Sage Vishwamitra then requested the King to permit Sri Rama and Lakshmana to accompany him to Siddeshwara so that they could give enough protection in the smooth performance of the Yagjnas. Dasharatha, being very much attached to Sri Rama, was shocked. He said “Please ask for anything except Sri Rama. He is too young and delicate to fight those terrible monsters”. Vishwamitra became angry that Dasharatha went back on his promise of help and was about to leave in a huff. At that juncture, Sage Vasishtha intervened and assured Dasharatha that no harm would befall Rama when he is under the care of Vishwamitra and it is advisable to keep up the promise and ask Rama to go to the forest with Vishwamitra. Dasharatha agreed and sent for Rama to come to the court, Rama was asked to go to the forest to help Vishwamitra.


Sri Rama, normally obedient, refuses to accompany sage Vishwamitra. Describing his own sate of mind, he says “During my recent travels all over the country, I saw suffering everywhere—among the rich, the poor, old and young, men and women. Everything in the world is perishable. There is nothing permanent. All pleasures and are pith less and pain-ridden. Man is proud of his material possessions and runs day and night after fleeting objects. I see no purpose in living. Who am I? What is the nature of this world? What is the purpose of human existence? I refuse to do anything till I get satisfactory answers for all these doubts. My mind is unprepared to make any decisions or undertake any actions”. Rama goes on asking innumerable questions on the very purpose of human birth and existence. In fact, the author gives a graphic description of the state of mind of Rama in nearly 19 chapters covering about 636 shlokas.

On hearing the mental disposition of Rama at that time, Vishwamitra assures Dasharatha that Rama’s condition is due neither to any crisis nor due to any frustration. It is a sign of Vairagya [detachment] born out of Viveka [discriminatory capacity]. These traits forebode the attainment of Jgnana or Enlightenment soon. Rama should be properly instructed at this stage so that he is free from all these doubts. The sage further informs the King that once Rama hears these instructions from a competent Guru, he would attain peace of mind, return to his normal self and attend to his normal duties.

Dasharatha is now happy and begs both the sages to find out a solution. Sage Vishwamitra then narrates the story of Shuka, son of Sage Vedavyasa, who was in a similar state of mind and who was properly instructed by King Janaka. Vishwamitra describes how Janaka advises Shuka that the only way to attain eternal tranquility is to gain true knowledge about the nature of Ultimate Reality. In other words, Shuka is advised Self-Realisation or Atma Vidya which is the only source of Eternal Bliss and Peace of Mind. The Sage further says that none is better qualified than Sage Vasishtha to teach Atma Vidya to Rama. Accordingly, Sage Vasishtha agrees to teach Atma Vidya to Sri Rama. These teachings or instructions delivered by Sage Vasishtha to Lord Sri Rama constitute the core of Yogavasishtha. The teaching lasts for several days. After listening to these instructions, Rama is fully cleared of all his doubts and agrees to accompany Sage Vishwamitra to the forest.

Yogavasishtha is one of the longest works in Sanskrit containing as many as 32,000 shlokas [bigger than Valmiki Ramayana which contains 24,000 shlokas]. This original text is no longer available now. However, there is evidence that this huge work was summarized by the middle of the 9th Century by a Kashmiri poet by name Gauda Abhinandana. He called it ‘Laghu Yogavasishtha’ which is available. Even this abridged version consists of 6,000 shlokas. It is learnt that the original text contained six chapters and each chapter clarifies the eternal Truths of Vedanta through a number of stories and their abstruse philosophical truths are presented in a lucid style easy to comprehend.

Sage Vidyaranya, founder of the Vijayanagara Empire in the 14th Century, pays eloquent tributes to this great Advaitic work by referring to it in more than 250 shlokas in his magnum opus “Jeevanmukthi Viveka”. This was also one of the great Advatic works which was close to the heart of Bhagavan Ramana Maharshi. In his Talks delivered between 1935 and 1939, the Maharshi quotes from Yogavasishtha at least 17 times. This was also a favourite of Sri Ramakrishna Paramahamsa. This work had such a tremendous influence on Swami Vivekananda that the Swamiji in one of his lectures has said “Yogavasishtha is one of the greatest Advatic works that helps in spiritual awakening and in the direct experience of Truth”.

The import of the entire Vedantic literature is to show the oneness of the individual with the Supreme Reality and Yogavasishtha drives home that that truth effectively through stories, parables, metaphors, discussions, discourses etc.

OM TAT SAT


B.M.N.Murthy.


ARTICLE NO. 498-- YOGAVASISHTHA by MAHARSHI VALMIKI

Friday, April 17, 2009 9:41 PM
A response from dance maestro V.P.Dhananjayan
From: Dhananjayan v.p.
To: bmnmurty
Sent: Saturday, April 18, 2009 8:33 AM
Subject: Re: ARTICLE NO. 498-- YOGAVASISHTHA by MAHARSHI VALMIKI

Respected Murthyjee,
What a coincidence !!! yesterday our disciples celebrating my 70th birthday at kalakshetra, my old Guru Saradamma presented me with a Copy of Yogavaasishta translation in English and this morning I open my mail your article came on the same subject. It looks destiny leads me more and more into spirituality & philosophy.
Thank you for sharing your knowledge with me.
With much regards, Dhananjayan



Best Wishes : B.M.N.Murthy, Saturday 18th April 2009