Chapter 1.1, Verses 14-16

Yoga Vāsiṣṭha 1.1.14 to 1.1.16

(delve into the means of attaining mokṣa (liberation) and the dilemmas faced by seekers on this path)

Verse 1.1.14:

कारुण्य उवाच ।

यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत् ।

प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या च चोदितः ॥ १४ ॥

"One should perform the Agnihotra (fire sacrifice) throughout one's life and regularly engage in the Sandhyā (twilight) rituals. This form of active duty is enjoined by both Śruti (revealed scriptures) and Smṛti (traditional texts)."

This verse emphasizes the importance of adhering to prescribed Vedic rituals, such as the Agnihotra and 

Sandhyā rites, throughout one's life. These practices, rooted in the Vedic tradition, are considered essential duties (pravṛtti-dharma) and are endorsed by both Śruti and 

Smṛti texts. Engaging in these rituals is believed to purify the mind, discipline the senses, and maintain harmony with Cosmic forces, thereby laying a foundation for spiritual progress.

Verse 1.1.15:

न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा।

त्यागमात्रेण किंत्वेके यतयोऽश्नन्ति चामृतम् ॥ १५ ॥

"Liberation is not achieved through wealth, actions, or progeny. Rather, some ascetics attain immortality solely through renunciation."

Here, the text underscores that mokṣa cannot be secured through material wealth, ritualistic actions, or lineage. Instead, true liberation is attained through tyāga 

(renunciation). This renunciation is not merely the abandonment of worldly possessions but signifies a deeper detachment from desires, ego, and the fruits of actions. Such inner renunciation leads ascetics to experience the nectar of immortality, symbolizing the realization of the self's eternal nature beyond the transient physical realm.

Verse 1.1.16:

इति श्रुत्योर्द्वयोर्मध्ये किं कर्तव्यं मया गुरो ।

इति संदिग्धतां गत्वा तूष्णींभूतोऽस्मि कर्मणि ॥ १६ ॥

"Between these two scriptural injunctions, what should I do, O Guru? Becoming doubtful and uncertain, I have become inactive regarding action."

This verse reflects the seeker's confusion when confronted with seemingly contradictory scriptural directives: one advocating the performance of rituals and duties, and the other emphasizing renunciation as the path to liberation. Caught between these paths, the aspirant Karuni became paralyzed by doubt, leading to inaction. This highlights the importance of proper guidance to reconcile such dilemmas and progress on the spiritual journey.

Comparative Analysis with Vedic Texts:

Similar themes are explored in other Vedic texts, offering further insight into the balance between action and renunciation:

Katha Upanishad 2.3.11:

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।

अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥

"That State when all the senses are under control is known as yoga. One has to maintain careful vigilance (to maintain this State) for yoga is subject to growth and decay." 

This verse emphasizes the importance of sense control and constant vigilance in the practice of yoga, aligning with the idea that inner discipline leads to Realization.

Shvetashvatara Upanishad 2.13:

लघुत्वमारोग्यमलोलुपत्वं वर्णप्रसाद स्वरसौष्ठवं च ।

गन्धः शुभो मूत्रपुरीषमल्पं योगप्रवृत्तिं प्रथमां वदन्ति ॥ १३ ॥

"Lightness of the body, freedom from disease, absence of desire for sense objects, glowing body, sweetness of speech, pleasant odor, and minimal urine and feces – these are the initial attainments resulting from the practice of yoga." 

This verse describes the physical and mental benefits that arise from dedicated yoga practice, suggesting that such disciplines are integral to the path of Realization.

Both verses from the Upanishads reinforce the themes presented in the Yoga Vāsiṣṭha, highlighting the significance of disciplined practice, sense control, and the pursuit of Inner Purity as essential components on the path to Realization.

Chapter 1.1, Verses 9-13

Yoga Vāsiṣṭha 1.1.9 to 1.1.13

(a narrative unfolds involving a learned Brahmin named Kārūṇya and his father, Agniveśya, highlighting themes of duty, inaction, and the pursuit of Knowledge)

Verse 1.1.9:

अस्मिन्नर्थे पुरावृत्तमितिहासं वदामि ते।

कारुण्याख्यः पुरा कश्चिद्ब्राह्मणोऽधीतवेदकः ॥ ९ ॥

"In this context, I shall narrate an ancient historical incident. There was once a Brahmin named Kārūṇya, well-versed in the Vedas."

This verse introduces the character of Kārūṇya, emphasizing his scholarly background and mastery of Vedic knowledge. The mention of his name, derived from 'karuṇā' meaning compassion, may hint at his inherent nature or the qualities he embodies.

Verse 1.1.10:

अग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपारगः।

गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति ॥ १०॥

"He was the son of Agniveśya and had mastered the Vedas and Vedāngas. Having completed his studies under his guru, he returned home."

This verse provides context about Kārūṇya's lineage, identifying him as the son of Agniveśya, and highlights his comprehensive education in the Vedas and their auxiliary disciplines. His return home signifies a transition from formal learning to practical application in life.

Verse 1.1.11:

तस्थावकर्मकृत्तूष्णीं संशयानो गृहे तदा।

अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितम् ॥ ११ ॥

"He remained inactive at home, immersed in doubt and abstaining from actions. Observing his son's inaction, Agniveśya..."

Here, Kārūṇya's state of inaction and doubt is depicted, suggesting an internal conflict or existential crisis. His father's observation sets the stage for a forthcoming dialogue on duty and the nature of action.

Verse 1.1.12:

अग्निवेश्य उवाच ।

प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च ।

किमेतत्पुत्र कुरुषे पालनं न स्वकर्मणः ॥ १२॥

"Agniveśya said: The Guru, for the benefit of his son, spoke these reproachful words: 'What is this, my son, that you are neglecting your own duties?'"

Agniveśya addresses his son's neglect of prescribed duties, emphasizing the importance of adhering to one's responsibilities. The reproach underscores a pedagogical approach aimed at guiding Kārūṇya back to the path of action.

Verse 1.1.13:

अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद ।

कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम् ॥ १३ ॥

"Engaged in inaction, how will you attain success? Tell me, what is the reason for your cessation from action?"

Agniveśya questions the efficacy of inaction in achieving one's goals, probing into Kārūṇya's rationale for abandoning his duties. This inquiry reflects a deeper philosophical exploration of action, inaction, and their consequences.

Comparison with Vedic Texts

Similar themes are echoed in Vedic literature, emphasizing the significance of action and the consequences of inaction.

Bhagavad Gītā 3.8:

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥

"Perform your prescribed duty, for action is better than inaction. Even the maintenance of your body would not be possible without action."

Ṛgveda 10.117.6:

नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात् ।

एतेनैवायातयत्यस्य सिद्दिः सत्येनैषा ब्रह्मवर्चस्येण ॥

"This soul cannot be attained by the weak, nor by heedlessness, nor without penance and renunciation. But by these means, the Seers attain that success which is the Supreme State of Brahm."

These verses collectively underscore the imperative of action and the pitfalls of inaction, resonating with the dialogue between Agniveśya and Kārūṇya in the Yoga Vāsiṣṭha.

Chapter 1.1, Verses 7 & 8

Yoga Vashishta 1.1.7 & 1.1.8

(The Bird with Two Wings Analogy)

Verse 1.1.7:

अगस्तिरुवाच । 

उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः। 

तथैव ज्ञानकर्मभ्यां जायते परमं पदम् ॥ ७॥

"Agastya said: Just as the movement of birds in the sky is accomplished with both wings, so too is the Supreme State attained through both Knowledge and action."

In this verse, Sage Agastya employs the metaphor of a bird's flight to illustrate the interdependence of Knowledge and action in the pursuit of Realization. A bird requires both wings to navigate the vast expanse of the sky; similarly, an individual must cultivate both Wisdom and engage in righteous actions to progress on the spiritual path. This analogy emphasizes that neither aspect alone is sufficient; both are integral and must function in unison to achieve the ultimate goal.

The verse underscores the holistic approach to spiritual practice. While Knowledge provides insight into the True Nature of Reality, actions rooted in that understanding manifest as ethical conduct and selfless service. This harmonious blend ensures that one's spiritual journey is grounded, dynamic, and effective, leading to the realization of the highest state of being.

Verse 1.1.8:

केवलात्कर्मणो ज्ञानान्नहि मोक्षोऽभिजायते।

किंतूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः ॥ ८ ॥

"Neither by actions alone nor by Knowledge alone is Realization achieved; but by both together. Both are known as the means."

This verse further clarifies that exclusive reliance on either action or Knowledge is insufficient for attaining Realization. Actions devoid of understanding may lack direction and purpose, while Knowledge without corresponding action can remain theoretical and ungrounded. Therefore, the synthesis of both is deemed essential for genuine Spiritual emancipation.

By integrating Knowledge and action, individuals align their inner understanding with their external conduct. This alignment ensures that one's life reflects their Spiritual insights, leading to authentic transformation and Realization.

Comparison with Vedic Texts

The Rigveda also emphasizes the importance of integrating Wisdom and action. For instance:

Rigveda 1.004.1

सुरूपकृत्नुमूतये सुदुघामिव गोदुहे । जुहूमसि द्यविद्यवि ॥

"The Wise and skillful are bound to union (yoga), just as a cowherd is attached to a good milch cow; go to fasten (invoke) Brahm one day."

Here, the Sage likens the union (yoga) to a good milch cow, suggesting that Wisdom and skills are nourished by yoga. This metaphor underscores the necessity of combining Knowledge with disciplined practice to achieve spiritual fulfillment.

Similarly, the Mundaka Upanishad 1.1.4-5 distinguishes between two types of knowledge: the Higher (para) and the lower (apara). 

तस्मै स होवाच द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो वदन्ति, परा चैवापरा च ॥ ४ ॥

अपरो विद्याऽन्यथा यद् ब्रह्मविद्याऽधिगच्छति ॥ ५ ॥

"To him [Saunaka], he [Angiras] said: Two kinds of knowledge must be known — this is what the knowers of Brahm tell us; they are the Higher and the lower knowledge." ~ 1.1.4

"The lower knowledge includes the Rig Veda, Yajur Veda, Sama Veda, Atharva Veda, phonetics, rituals, grammar, etymology, meter, and astronomy; but the Higher Knowledge is that by which the imperishable (Brahm) is attained." ~1.1.5

The Higher Knowledge pertains to the Eternal and Imperishable, while the lower encompasses rituals and worldly learning. The Upanishad asserts that True Realization arises from the Higher Knowledge, which transcends mere ritualistic actions. 

Both the Yoga Vāsiṣṭha and these Vedic texts highlight the indispensable role of harmonizing Knowledge and action in the pursuit of Spiritual Realization. They collectively advocate for a balanced approach, where Wisdom informs action, and actions embody Wisdom, leading to the Realization of the Ultimate Truth.

Chapter 1.1, Verses 4-6

Yoga Vashishta 1.1.4 to 1.1.6

(A narrative unfolds where Sage Sutikshna approaches Sage Agastya with profound questions about the means to attain moksha)

Verse 1.1.4:

सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृष्टमानसः । अगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम् ॥ ४ ॥

"A certain Brahmin named Sutikshna, whose mind was troubled by doubts, approached Sage Agastya's hermitage and respectfully questioned the Sage."

This verse introduces Sutikshna, a seeker grappling with uncertainties regarding spiritual matters. His journey to Sage Agastya's ashram signifies the traditional practice of seeking Wisdom from enlightened beings to dispel doubts. The act of approaching a Sage underscores the importance of humility and reverence in the pursuit of Knowledge. Sutikshna's internal conflict reflects the universal human quest for understanding life's deeper meanings and the path to liberation.

The setting of the hermitage represents a place of tranquility and learning, conducive to introspection and dialogue. 

Sutikshna's respectful demeanor highlights the Guru-shishya (teacher-student) tradition, emphasizing that Spiritual Wisdom is often transmitted through direct interaction and sincere inquiry. This verse sets the stage for a profound discussion on the Nature of dharma  (righteousness) and moksha 

(liberation).

Verse 1.1.5:

सुतीक्ष्ण उवाच । 

भगवन्धर्मतत्त्वज्ञ सर्वशास्त्रविनिश्चित ।

संशयोऽस्ति महानेकस्त्वमेतं कृपया वद ॥ ५ ॥

"Sutikshna said: 'O Lord, Knower of the Essence of dharma and well-versed in all scriptures, I have a great doubt; please, out of your compassion, resolve it.'"

Here, Sutikshna addresses Sage Agastya with deep respect, acknowledging his profound understanding of dharma and mastery over the scriptures. This acknowledgment indicates Sutikshna's recognition of Agastya's authority and his own readiness to receive guidance. The expression of a "great doubt" signifies a pivotal moment in a seeker's journey, where confronting uncertainties becomes essential for spiritual progress.

Sutikshna's appeal to Agastya's compassion reflects the belief that enlightened beings possess not only Knowledge but also the Benevolence to guide others. This verse exemplifies the ideal qualities of a seeker: humility, recognition of one's limitations, and the courage to seek clarity on profound existential questions.

Verse 1.1.6:

मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनम् ।

उभयं वा विनिश्चित्य एकं कथय कारणम् ॥ ६ ॥

"Is action (karma) or Knowledge (jnana) the cause of liberation (moksha)? Or is it both? Please ascertain and tell me the definitive means."

Sutikshna's inquiry delves into a central debate in Indian philosophy: the respective roles of karma 

(action) and jnana (Knowledge) in attaining moksha. Karma refers to righteous actions performed in accordance with one's duties, while jnana denotes the Realization of the Self 's True Nature. By questioning whether one, the other, or both are essential for liberation, Sutikshna seeks clarity on the most effective path to spiritual freedom.

This verse encapsulates the tension between the paths of action and Knowledge, prompting a deeper exploration of how they interrelate. It raises pertinent questions about whether liberation is achieved through external deeds, Internal Realization, or a synthesis of both. Sutikshna's precise questioning reflects a discerning mind eager to understand the nuances of spiritual practice and the ultimate means to transcend the cycle of birth and death.

Comparison with Vedic Verses:

To provide context, we can compare Sutikshna's inquiry with similar themes in Vedic literature.

Bhagavad Gita 2.51:

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । 

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१ ॥

"Endowed with equanimity, the Wise, abandoning the fruits of actions, are freed from the bondage of birth and attain the state beyond all evil." 

This verse emphasizes the importance of performing actions without attachment to their outcomes, highlighting that such an attitude leads to liberation from the cycle of birth and death. It suggests that the manner in which actions are performed, rather than the actions themselves, is crucial for attaining moksha.

Bhagavad Gita 12.6-7:

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।

अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ १२-६ ॥ 

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥ १२-७ ॥

"But those who, dedicating all actions to Me and regarding Me as the Supreme Goal, worship Me, meditating on Me with exclusive Devotion; of those whose minds are thus absorbed in Me, I become, ere long, the savior from the ocean of finite experiences; O son of Pritha."

These verses from the Bhagavad Gita align with Sutikshna’s inquiry in the Yoga Vashishta by addressing the role of karma and devotion in achieving liberation. The Gita suggests that surrendering all actions to the Divine, coupled with unwavering devotion, leads to freedom from the cycle of birth and death. This presents an integrated approach, combining both karma 

(action) and bhakti (Devotion) as means to moksha. While the Yoga Vashishta focuses on a philosophical discourse on whether karma or jnana (Knowledge) is superior, the Gita emphasizes that selfless action, guided by Devotion, ultimately leads to liberation.

Conclusion

The verses from Yoga Vashishta (1.1.4–1.1.6) present an essential inquiry into the means of liberation, setting the stage for deeper philosophical discussions on the roles of karma and jnana. Sutikshna, representing the earnest seeker, questions Sage Agastya with humility and reverence, embodying the classical guru-shishya tradition. His doubt reflects the broader philosophical debate about whether liberation is attained through selfless action or Self-Realization.

The comparison with the Bhagavad Gita shows that this dilemma is addressed in multiple scriptures, with each text offering unique insights. While the Yoga Vashishta prompts an intellectual exploration of these paths, the Gita integrates karma, jnana, and bhakti, suggesting that an attitude of surrender and detachment in action is key to transcendence. These perspectives, taken together, offer a holistic understanding of the spiritual journey, reinforcing that the path to moksha may be multifaceted, requiring both Inner Realization and righteous action.