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The writer seems to have derived his main inspiration from the Yoga-vasistha, though he refers to relevant passages in several other works, such as Brhad- aranyaka Upanisad, Maitreyi-brahmana, Kahola-brahmana, Sarira- brahmana, fabala-brahmana, Katha-valli, Gita, Bhagavata, Brhas- pati-smrti, Sita-samhita, Gauda-pada-karika, Sankara-bhasya, Brahma-sitra, Patica-padika, Visnu-purana, Tatttiviya-brahmana, Yoga-sittra, Natskarmya-siddhi, Kausitaki, Paicadasi, Antaryami- brahmana, Vyasa-bhasya, Brahma-upanisad, the works of Yama, Paragara, Bodhayana, Medhiatithi, Visvariipa Acarya, etc. Disinclination to passions and desires (virakti) is, according to him, of two kinds, intense (tivra) and very intense (tivratara). 1 Yoga-siitra and Vydsa-bhasya, Iv. 29-32. 2 This Vidyaranya seems to be later than the Vidyaranya who wrote the Paficadast, as quotations from the chapter Brahmananda of the Paficadasi are found in it (chap. 1, pp. 195, 196, Chowkhamba edition). So my identification of the Vidyaranya of the Paficadasi with the writer of Fivan-mukti-viveka in the first volume (p. 419) of the present work seems to be erroneous. 252 The Philosophy of the Yoga-vdsistha [cH. Intense virakti is that in which the person does not desire anything in this life, whereas very intense virakti is that in which the person ceases to have any desires for all future lives!. Vidyaranya takes great pains to prove, by reference to various scriptural texts, that there are these two distinct classes of renunciation (sannyasin), though one might develop into the other?. As regards the nature of jivan-mukti, Vidyaranya follows the view of the Yoga-vasistha, though he supports it by other scriptural quotations. On the subject of bodiless emancipation (videha-mukti) also he refers to passages from the Yoga-vasistha. Fivan-mukti is the direct result of the cessation of all instinctive root desires (vasana-ksaya), the dawning of right knowledge (tattva-jfana), and the destruction of manas (mano-nasa). Vidyaranya, however, holds that on account of steady right knowledge even the seeming appearance of passions and attachment cannot do any harm to a jivan-mukta, just as the bite of a snake whose fangs have been drawn cannot do him any harm. Thus he gives the example of Yajiiavalkya, who killed Sakalya by cursing and yet did not suffer on that account, because he was already a jivan-mukta, firm in his knowledge of the unreality of the world. So his anger was not real anger, rooted in instinctive passions, but a mere appearance (abhdasa) of it. Energy of Free-will (Paurusa). One of the special features of the Yoga-vasistha is the special emphasis that it lays upon free-will and its immense possi- bilities, and its power of overruling the limitations and bondage of past karmas. Paurusa is defined in the Yoga-vasistha as mental and physical exertions made in properly advised ways (sadhiipadista- 1 Tf the ascetic has ordinary desires he is called hamsa; if he desires emancipa- tion, he is called parama-hamsa. The course of their conduct is described in the Pardsara-smrti, fivan-mukti-viveka, 1.11. When a man renounces the world for the attainment of right knowledge, it is called vividisd-samnydsa (renunciation for thirst of knowledge), as distinguished from vidvat-samnydsa (renunciation of the wise) in the case of those who have already attained right knowledge. The latter kind of samnyasa is with reference to those who are jivan-mukta. 2 It is pointed out by Vidyadranya that the Arunikopanisad describes the conduct and character of vividisa-samnydsa, in which one is asked to have a staff, one loin-cloth and to repeat the Aranyakas and the Upanisads only, and the Parama-hamsopanisat describes the conduct and character of vidvat-samnyasa, in which no such repetition of the Upanisads is held necessary, since such a person is fixed and steady in his Brahma knowledge. This makes the difference between the final stages of the two kinds of renunciation (Fivan-mukti-viveka, 1. 20-24). 3 Fivan-mukti-viveka, pp. 183-186. XII] Energy of Free-will 253 margena), since only such actions can succeed!. If a person desires anything and works accordingly in the proper way, he is certain to attain it, if he does not turn back in midway”. Paurusa is of two kinds, of the past life (praktana) and of this life (aihika), and the past paurusa can be overcome by the present paurusa*. The karma of past life and the karma of this life are thus always in conflict with each other, and one or the other gains ground according to their respective strength. Not only so, but the endeavours of any individual may be in conflict with the opposing endeavours of other persons, and of these two also that which is stronger wins‘. By strong and firm resolution and effort of will the endeavours of this life can conquer the effect of past deeds. The idea that one is being led in a particular way by the influence of past karmas has to be shaken off from the mind; for the efforts of the past life are certainly not stronger than the visible efforts of the moment. All efforts have indeed to be made in accordance with the direction of the scriptures (sdstra). There is, of course, always a limit beyond which human endeavours are not possible, and there- fore it is necessary that proper economy of endeavours should be observed by following the directions of the scriptures, by cultivating the company of good friends, and by adhering to right conduct, since mere random endeavours or endeavours on a wrong line cannot be expected to produce good results®. If one exerts his will and directs his efforts in the proper way, he is bound to be successful. There is nothing like destiny (daiva), standing as a separate force: it has a continuity with the power of other actions performed in this life, so that it is possible by superior exertions to destroy the power of the actions of previous lives, which would have led to many evil results. Whenever a great effort is made or a great energy is exerted, there is victory. The whole question, whether the daiva of the past life or the paurusa of this life will win, depends upon the relative strength of the two, and any part of the daiva which becomes weaker than the efforts of the present life us sadhiipadista-margena yan mano-’nga-vicestitam tat paurusam tat saphalam anyad unmatta-cestitam. Yoga-vasistha, 11. 4. 11. = yo yam artham prarthayate tad-artham cehate kramat avasyam sa tam Gpnoti na ced ardhan nivartate. Ibid. 1. 4. 12. 3 [bid. 11. 4. 17. SN bid. 1t.. 5253.7. . sa ca sac-chastra-sat-sanga-sad-acarair nyam phalam dadatiti svabhavo ’yam anyathda nartha-siddhaye. Ibid. 11. 5. 25. 254 The Philosophy of the Yoga-vdasistha [cH. in a contrary direction is naturally annulled. It is only he who thinks that destiny must lead him on, and consequently does not strive properly to overcome the evil destiny, that becomes like an animal at the mercy of destiny or God, which may take him to heaven or to hell. The object of all endeavours and efforts in this life is to destroy the power of the so-called destiny, or daiva, and to exert oneself to his utmost to attain the supreme end of life. The Yoga-vasistha not only holds that paurusa can conquer and annul daiva, but it even goes to the extreme of denying daiva and calling it a mere fiction, that, properly speaking, does not exist at all. Thus it is said that endeavours and efforts manifest themselves as the movement of thought (samvit-spanda), the movement of manas (manah-spanda),and the movement of the senses (aimdriya). Thought movement is followed by movement of the psychosis or ceias; the body moves accordingly, and there is also a corresponding enjoyment or suffering. If this view is true, then daiva is never seen anywhere. Properly speaking, there is no daiva, and wherever any achievement is possible, it is always by continual strenuous effort of will, standing on its own account, or exercised in accordance with the sdastra or with the directions of a teacher}. It is for all of us to exert ourselves for good and to withdraw our minds from evil. By all the pramanas at our disposal it is found that nothing but the firm exercise of will and effort achieves its end, and that nothing is effected by pure dazva; it is only by the effort of eating that there is the satisfaction of hunger, it is only by the effort of the vocal organs that speech is effected, and it is only by the effort of the legs and corresponding muscles that one can walk. So everything is effected by personal efforts, when directed with the aid of the sastra and proper advisers or teachers. What passes as daiva is a mere fiction ; no one has ever experienced it, and it cannot be used by any of the senses; and the nature of efforts being essentially vibratory (spanda), one can never expect such move- ment from the formless, insensible, so-called daiva, which is only imagined and can never be proved. Visible efforts are all tangible and open to immediate perception; and, even if it is admitted that daiva exists, how can this supposed formless (amiirta) entity come in contact with it? It is only fools who conceive the Sstrato gurutas caiva svatas ceti tri-siddhayah sarvatra purusarthasya na daivasya kaddcana. Yoga-vdsistha, 11.7. 11. x1] Energy of Free-will 255 existence of daiva, and depend on it, and are ruined, whereas those who are heroes, who are learned and wise, always attain their highest by their free-will and endeavour!. Rama points out to Vasistha in 11. 9 that daiva is fairly well accepted amongst all people, and asks how, if it did not exist, did it come to be accepted, and what does it mean after all?