Yoga Vasistha

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 Hindu philosophy

 v
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Vasishta Yoga Samhita (Sanskrit: योग-वासिष्ठ, IAST: Yoga-Vāsiṣṭha; also known

as Maha-Ramayana, Arsha Ramayana, Vasiṣṭha Ramayana,
[1]
 Yogavasistha-Ramayana and Jnanavasistha.[2]) is a historically popular
and influential[3][4] syncretic philosophical text of Hinduism, dated to the 6th CE
or 7th CE — 14th CE or 15th CE. It is attributed to Maharishi Valmiki, but the
real author is unknown.[3] The complete text contains over 29,000 verses.[3] The
short version of the text is called Laghu Yogavasistha and contains 6,000
verses.[5][6]
The text is named after sage Vasistha who is mentioned and revered in the
seventh book of the Rigveda, and who was called as the first sage of
the Vedanta school of Hindu philosophy by Adi Shankara.[7] The text is
structured as a discourse of sage Vasistha to Prince Rama.
The text consists of six books.[8] The first book presents Rama's frustration
with the nature of life, human suffering and disdain for the world. [8] The second
describes, through the character of Rama, the desire for liberation and the
nature of those who seek such liberation.[8] The third and fourth books assert
that liberation comes through a spiritual life, one that requires self-effort, and
present cosmology and metaphysical theories of existence embedded in
stories.[8] These two books are known for emphasizing free will and human
creative power.[8][9] The fifth book discusses meditation and its powers in
liberating the individual, while the last book describes the state of an
enlightened and blissful Rama.[8]
Yoga Vasistha teachings are structured as stories and fables, [10] with a
philosophical foundation similar to those found in Advaita Vedanta,[11] is
particularly associated with drsti-srsti subschool of Advaita which holds that
the "whole world of things is the object of mind". [12] The text is notable for
expounding the principles of Maya and Brahman, as well as the principles
of non-duality,[2] and its discussion of Yoga.[13][14] The short form of the text was
translated into Persian by the 15th-century. [3]

Contents

 1Nomenclature
 2Chronology
o 2.1Evolving text theory
 3Author
 4Structure
 5Content
o 5.1On Human Intellect
o 5.2On who is ready for spiritual knowledge
o 5.3On the process of spiritual knowledge
o 5.4On liberation
o 5.5On Jivanmukta
o 5.6On Samsara and reality
 6Commentaries
 7Influence
 8Translations
o 8.1Indian languages
 8.1.1Telugu translations
 8.1.2Malayalam Translations
o 8.2Persian
o 8.3Russian
o 8.4English translations
o 8.5Portuguese translations
o 8.6Latvian
 9Excerpts
 10See also
 11References
 12Sources
 13Further reading
 14External links

Nomenclature[edit]
The name Vasistha in the title of the text refers to Rishi Vasistha.[15] 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.[15]
The long version of the text is called Brihat Yoga Vasistha,
wherein Brihat means "great or large". The short version of the text is
called Laghu Yoga Vasishta, wherein Laghu means "short or small".[15] The
longer version is also referred to simply as Yoga Vasistha and by numerous
other names such as Vasiṣṭha Ramayana.[1][2]

Chronology[edit]
See also: Buddhism and Hinduism in Kashmir and Kashmir Shaivism
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[16]

The date or century of the text's composition or compilation is unknown, and

variously estimated from the content and references it makes to other
literature, other schools of Indian philosophies. [3] Scholars agree that the
surviving editions of the text were composed in the common era, but disagree
whether it was completed in the first millennium or second. Estimates range,
states Chapple, from "as early as the sixth or seventh century, to as late as
the fourteenth century".[3][17]
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. [11] 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. [11]
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.[11] 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.[11] Dasgupta adds that the
philosophy and ideas presented in Yoga Vasistha mirror those of 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.[11] 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.[11]
Evolving text theory[edit]
Mainkar states that Yoga Vasistha probably evolved over time. The first work,
states Mainkar, was the original ancient work of Vasistha that was
an Upanishad with Brahamanical ideas, a work that is lost. [18] This text,
suggests Mainkar, was expanded into Moksopaya in or after 6th-century,
which is now commonly known as Laghu-Yogavasistha.[18] The Laghu (shorter)
version was then expanded into the full editions, over time, in the centuries
that followed the completion of Laghu-Yogavasistha.[18] 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.[18] 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. [17]
The oldest surviving manuscript of the Moksopaya (or Moksopaya Shastra)
has been dated to have been composed in Srinagar in the 10th century AD.[19]
[20][21]

Author[edit]
The text is traditionally attributed to Maharishi Valmiki, the author
of Ramayana.
The author of the shorter version, the Laghu-Yogavasistha, is generally
considered to be Abhinanda of Kashmir.[11]

Structure[edit]
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The text exists in many editions of manuscripts with varying number of verses,
but similar message. The full editions contain over 29,000, [3] to a few with
32,000 verses,[5] and in some editions about 36,000 verses.[22] An abridged
version by Abhinanda of Kashmir (son of Jayanta Bhatta)
is Laghu ("Little") Yogavasistha and contains 6,000 verses.[5]
The verses of Yoga Vasistha are structured in the genre of ancient Indian
literature, called Grantha.[22] In this genre, each Shloka (verse) in the text is
designed to equal 32 syllables, while conveying its message. [22] 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.[23]
The Yoga-vasistha is throughout a philosophical work, in the form of popular
lectures, and the same idea is often repeated again and again in various kinds
of expressions and poetical imagery. But the writer seems to have been
endowed with extraordinary poetical gifts. Almost every verse is full of finest
poetical imagery; the choice of words is exceedingly pleasing to the ear.

— Surendranath Dasgupta, A History of Indian Philosophy, Cambridge

University Press[24]
The Yoga Vasistha is a syncretic work, containing elements
of Vedanta, Yoga, Samkhya, Jainism, Pratyabhijña, 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".[8][25]
The text consists of six books:

 Book 1: titled Vairagya-prakaranam (Exposition of
dispassion), which opens with Rama frustrated with
the nature of life, human suffering and disdain for
the world.[8][26]
  Book 2: titled Mumukshuvayahara-
prakaranam (Exposition of the behavior of the
seeker), which describes, through the character of
Rama, the desire for liberation, the nature of those
who seek such liberation, and the need for self-
effort in all spiritual pursuits.[8][27]
 Book 3: titled Utpatti-prakaranam (Exposition of the
arising and birth), describes the birth of all creation
as well as the birth of spiritual side of Rama.[28]
 Book 4: titled Sthiti-prakaranam (Exposition of the
existence and settling), describes the nature of
world and many non-dualism ideas with numerous
stories.[8][29] It emphasizes free will and human
creative power.[8][9]
 Book 5: titled Upashama-prakaranam (Exposition of
the patience and tranquility), discusses meditation
to dissolution of false dualism, to feel oneness and
its powers in liberating the individual.[8][30]
 Book 6: titled Nirvana-prakaranam (Exposition of
the freedom and liberation), the last book describes
the state of an enlightened and blissful Rama.[8]
[31]
 The last book also has large sections on Yoga.[32]
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.[33]

Content[edit]
See also: Contents and stories of the Yoga Vasistha
Gentle enquiry

You 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 universe?
It is this true enquiry alone that generates Jnana (knowledge).
—Yoga Vasistha[34]

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. The text shows the
influence of Advaita Vedanta and Saivite Trika school.[35] 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. [36] 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.[36]
On Human Intellect[edit]
The Yoga Vāsiṣṭha states the following on the credibility of the provider and
seeker of knowledge through these magnificent 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.' [37]

On who is ready for spiritual knowledge[edit]

The Yoga Vasistha states that there are four characteristics that mark
someone ready for spiritual journey who: [38]

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),
[39]
 Dama (self-restraint,
temperance), Uparati (quietism),[40] Titiksha (pati
ence, endurance),[41] Sandhana (uniting, peace)
[42]
 and Sraddha (faith, trust)[43]
4. Has Mumukshatawa, that is longing for meaning
in life and liberation
On the process of spiritual knowledge[edit]
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:[citation needed]

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[edit]
In Chapter 2 of Book VI, titled as The story of Iksvaku, 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".[44]
On Jivanmukta[edit]
The Yoga Vasistha describes the Jivanmukta, or liberated person, as follows
(abridged from the 1896 translation by KN Aiyer):

 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.[45]
 He is desireless and in his eyes there is nothing
supernatural. His state is indescribable and yet he
will move in the world like anybody else. His mind
will not be bound by any longings after Karmas. He
will be indifferent to joy or pains arising from good
or bad results. He will preserve a pleasant position
in the happy enjoyment of whatever he obtains. [46]
 He is never affected by anything, whether he is in a
state of Jiva consciousness or state of Shiva devoid
of the Jiva consciousness.[46]
  He is same whether he moves in a family or is a
solitary recluse.[46]
 He feels unbound by the delusions of Srutis and
Smritis.[46]
 Nothing matters to him, he is unaffected by griefs or
pleasures. He is distant, he is close, he in the one
Reality of Atman.[46] He is neither clingy nor
arrogant.[47]
 He has no fear of anyone, no anger against
anyone.[47]
 When the attraction towards external objects
ceases, then there yet remains the internal craving
which is called Trishna (thirst). The Jivanmukta is
beyond Trishna. He is, not becoming. He does not
even long for salvation. He is content. [47]
 A Jivanmukta will always transact his present
duties, but neither longs for things in the future, nor
ruminates upon things of the past.[48]
 He is a child amongst children; as old men amongst
the old; as the puissant amongst the puissant; as a
youth amongst the young, compassionate and
understanding with the grieved.[48]
 In him is found nobleness, benevolence, love,
clearness of intellect.[49]
On Samsara and reality[edit]
11. There are three benefits derived from the study of books, from lectures of a preceptor, and from one's own
industry, all of which are attendant on our exertions and not destiny.
12. This is the long and short of all the Shastras, that diligence preserves our minds from all evils, by employing
them to whatever is good and right.
13. To apply with diligence to whatever is excellent, not low nor mean and not liable to loss or decay, is the
precept of parents and preceptors to their sons and pupils.
14. I get the immediate fruit of my labor in proportion to my exertion, hence I say, I enjoy the fruit of my labor and
not of fortune.
15. Activity gives us success and it is this that elevates the intelligent.
—Yoga Vasistha 2.7.11-2.7.15[50]

The Yoga Vasistha describes samsara and reality as follows:

 Samsara is mundane existence with rebirths.[51]

 The universe is full of Samsara driven by Moha
(delusion), bondage, Tamas (destructive, chaotic
behaviors), Mala (impurity), Avidya and Maya. [52]
 Ignorance feeds samsara, self-knowledge liberates.
[53]

 Samsara is ephemeral and unreal. With birth, death

is inevitable.[54]

Commentaries[edit]
The following traditional Sanskrit commentaries on the Yoga Vasistha are
extant:[24]
  Vāsiṣṭha-rāmāyaṇa-candrikā by
Advayāraṇya (son of Narahari)
 Tātparya prakāśa by ānanda Bodhendra
Sarasvatī
 Bhāṣya by Gaṅgādharendra
 Pada candrikā by Mādhava Sarasvatī

Influence[edit]
The text, states David Gordon White, has served as
a reference on Yoga for medieval era Advaita
Vedanta scholars.[4] The Yoga Vasistha, adds
White, was one of the popular texts on Yoga that
dominated the Indian Yoga culture scene before the
12th-century.[4]
Indian thinker Vinayak Damodar Savarkar has
praised Yoga Vasistha in his autobiography "My
Transportation For Life":[55]

 "All of a sudden I fell upon the Yoga

Vashistha, and I found it of such absorbing
interest that I have come to regard it ever
since as the best work on the Vedanta
Philosophy. The propositions were so
logical, the verse is so beautiful, and the
exposition is so thorough and penetrating
that the soul loses itself in raptures over it.
Such a fine combination of philosophy and
poetry is a gift reserved only for Sanskrit
poets"
 "When I used to be lost in the reading of the
Yoga Vashistha, the coil of rope I was
weaving dropped automatically from my
hands; and, for hours on end I lost the sense
of possessing the body and the senses
associated with that body. My foot would not
move and my hand was at a stand still. I felt
the deeper yearning to surrender it all. All
propaganda, all work seemed such a
worthless task, a sheer waste of life. At last
the mind and the matter asserted their sway
over the body and swung it back to work
again"
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.[56]
Translations[edit]
Indian languages[edit]
Originally written in Sanskrit, the Yoga
Vasistha has been translated into many Indian
languages, and the stories are told to children in
various forms.[5] There are multiple collections of
audio, video and mini-articles available on the
scripture.
Telugu translations[edit]
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.
[57]

 Yoga Vasistha Ratnakaram, Swami Vidya

Prakashananda Giri[58]
Copies of the Telugu and English versions were
also published by Avadhoota Datta Peetham,
Mysore 570025, India
Malayalam Translations[edit]

 Vasishtasudha - Yogavasishtasaram is a
translation and commentary in Malayalam by
Professor G Balakrishnan Nair[59]
Persian[edit]
 A painting from the Persian translation of
Yoga Vasistha manuscript, 1602

During the Mughal Dynasty the text

was translated into Persian several
times, as ordered
by Akbar, Jahangir and Darah
Shikuh.[2] One of these translations
was undertaken by Nizam al-Din
Panipati in the late sixteenth century
AD. This translation, known as
the Jug-Basisht, which has since
become popular in Persia among
intellectuals interested in Indo-
Persian culture. The Safavid-era
mystic Mir Findiriski (d. 1641)
commented on selected passages
of Jug-Basisht.[60][61]
Russian[edit]
The unabridged text is currently
being translated into Russian[62] and
published by Swamini Vidyananda
Saraswati, first five books are
completed by 2017.
English translations[edit]
 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. A list of all
known English translations follows:
1) Complete translation

 The Yoga-Vásishtha-Mahárámáyana of
Válmiki, Translated by Vihārilāla Mitra (1891-
1899), OCLC 6953699
 The Yoga-Vasishtha Maharamayana of
Valmiki in 4 vols. in 7 pts. (bound in 4).
Translated by Vihari-Lala Mitra. Reprinted in
LPP (Low Price Publications), New Delhi,
1999. ISBN 81-7536-179-4 (set)

 Yoga Vasishtha of Valmiki (4 volumes &

unabridged). Translated by Vihārilāla Mitra
(1891-1899). Edited by Dr. Ravi Prakash
Arya (1st. ed. 1998), to include Sanskrit text
with english translation. Parimal
Publications, Delhi. ISBN 81-7110-151-9
(set)
 An edited version (ed. by Palotas) of the
above as e-book (free) is available
at https://www.shivabalayogi.org/Books/Yog
a_Vasistha.htm
2) Abbreviated versions

 Vālmīki (1896). Yoga-Vâsishta: Laghu, the

Smaller. trans. K Nārāyaṇaswāmi Aiyar.
Madras: Thompson and Co. p. 346
pages. OCLC 989105.
 Venkatesananda, Swami (1993). Vasiṣṭha's
Yoga. Albany: State University of New York
Press. p. 768. ISBN 0-585-06801-
1. OCLC 43475324. Abbreviated to about
one-third of the original work.
 Venkatesananda, Swami (1984). The
Concise Yoga Vāsiṣṭha. Albany: State
University of New York Press.
p. 430. ISBN 0-87395-955-8. OCLC 110448
69. A shorter version of the above.
 The Essence of Yogavaasishtha [Sri
Vasishthasangraha]. Compiled by Sri
Jnanananda Bharati. Translated by Samvid.
Samata Books 1982, 2002. ISBN 81-85208-
14-X. Printed in India. 344 pp.
 Yoga Vasishta Sara (The Essence of Yoga
Vasishta). An English Translation from the
Sanskrit Original. Sri Ramanasramam,
Tiruvannamalai, 1973, 2005. ISBN 81-
88018-45-7. 36 pp.
 The Essence of Yogavaasishtha. Compiled
by Sri Jnanananda Bharati. Translated by
Samvid. Samata Books 1982,
2002. ISBN 81-85208-14-X. 344 pp.
 Tejomayananda, Swami: Yoga Vasishta
Sara Sangraha. Central Chinmaya Mission
Trust, Mumbai 1998
 Jyotirmayananda, Swami: Yoga Vasistha.
Vol. 1–5. Yoga Research Foundation, Miami
1977. http://www.yrf.org
 Abhinanda, Pandita (2003). The Yoga
Vasishta (Abridged Version). trans. K.N.
Subramanian. Chennai: Sura Books. p. 588
pages. ISBN 9788174784223.
 Vālmīki (1930). Yoga Vashisht or Heaven
Found. trans. Rishi Singh Gherwal. Santa
Barbara, USA: Author. p. 185 pages.
Portuguese
translations[edit]
Yoga Vasistha was
translated in 2018, from
English into Portuguese
by Eleonora Meier for
Satsang Editora (Brazilian
publisher) of the version of
Swami Venkatesananda
and it is available at
www.lojasatsangeditora.c
om.br - ISBN 978-85-
92598-26-6 - Páginas:
848 Swami
Venkatesananda.
Latvian[edit]
 Vāsišthas joga. Svami
Venkatesananda, 2020,
630 pp. A Latvian
translation by Inese
Kausa, publisher
www.svami.lv

Excerpts[edit]
This section needs expansion. You
can help by adding to it. (July
2022)

See also[edit]
 Valmiki
 Vasistha

References[edit]
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53. ^ KN Aiyer (1975),
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Sources[edit]
 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 110448
69.
 Friesen, J. Glenn
(2006), Ramana Maharshi:
Hindu and non-Hindu
Interpretations of a
Jivanmukta
 Leslie, Julia
(2003). Authority and
meaning in Indian religions:
Hinduism and the case of
Vālmīki. Ashgate Publishing,
Ltd. ISBN 0-7546-3431-0.

Further reading[edit]
 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

External links[edit]
 The Yoga-Vasistha of Valmi
ki 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

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