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Sri Rama said: “How the human misery could be alleviated, is the only thought that consumes me like wildfire. “What is this strange world where we are overtaken by adversity at one moment and elated by prosperity at another, where one is born at a time and dies at another?”

Long ago, in one of Poojya Swamiji’s discourses on Bhagavadgeetā, Swamiji mentioned about Yogavāsishtha Rāmāyana, especially the setting and background in which this holy conversation between Sri Rama and Sage Vasishtha had taken place. That was my first exposure to Yogavāsishtha Rāmāyana. I was greatly impressed and wanted to know more about it.

However it was not before a decade that I came to know more about the text. I was then in Kharagpur, and was attending regularly the classes on Upanishads and other scriptural texts taken by Swami Nihshreyasanandaji Maharaj, a saint from Kailash Ashram, Rishikesh. Maharaj-ji was being hosted a few months every year by a devotee in Kharagpur. While teaching, he used to quote from various spiritual texts, which included Yogavāsishtha Rāmāyana also.

Slowly I started understanding the profundity of this text. Very often Maharaj would dictate to us his own notes on various topics like vichāra, vairāgya, vāsanā-kshaya, mano-nāśa, sapta-jñāna-bhūmikā, etc. based on the verses of Yogavāsishtha. On his advice we bought an abridged Bengali version of the Yogavāsishtha Rāmāyana. The book, complete in three volumes, did not however contain any śloka. I used to read that book quite often. Whichever portion would particularly strike my mind, I used to have a wish to know the corresponding ślokas.

Although I was not that conversant in Sanskrit, Sanskrit poetry used to enrapture me always. Till then I had not come across the original Text. My adoration for this book grew day by day. Subsequently, during one of our meetings, Poojya Swamiji taught me a śloka, which he said was from Yogavāsishtha Rāmāyana:

संवेद्यवर्जितमनुत्तममेकमाद्यं
संवित्पदं विकलनं कलयन्महात्मन् ।
हृद्येव तिष्ठ कलनारहितः क्रियां तु
कुर्वन्नकर्तृपदमेत्य शमोदितश्रीः ।।

saṃvedyavarjitamanuttamamekamādyaṃ
saṃvitpadaṃ vikalanaṃ kalayanmahātman
hṛdyeva tiṣṭha kalanārahitaḥ kriyāṃ tu
kurvannakartṛpadametya śamoditaśrīḥ
Yogavāsiṣṭha Rāmāyaṇam 5.92.50

Contemplate constantly, O great soul, on the abode of consciousness that is devoid of the process and outcome of knowing, is unparalleled, single, the most ancient, the unimaginable. Doing so, rest in your own pure heart, untouched by all imaginations, nevertheless pursuing activities assuming the lofty state of non-doership, thereby radiating the splendour of inner placidity and composure.

As far as I remember, that was the first śloka of Yogavāsishtha Rāmāyana that I came across. I was extremely delighted to know the meaning. I memorized it, kept on repeating it, and very often contemplated on the “non-doer” state and its grandeur described in the śloka. The next two ślokas which I came across were,

विचारात्तीक्ष्णतामेत्य धीः पश्यति परं पदम् ।
दीर्घसंसाररोगस्य विचारो हि महौषधम् ॥

vicārāttīkṣṇatāmetya dhīḥ paśyati paraṃ padam ।
dīrghasaṃsārarogasya vicāro hi mahauṣadham ॥
Yogavāsiṣṭha Rāmāyaṇam 2.14.2

The understanding when sharpened by introspection, perceives the transcendental state. Introspection alone is the great medicine for the chronic disease of worldliness.

सम्यगालोकनात्सत्यात् वासना प्रविलीयते ।
वासनाविलये चेतः शाम्यत्यस्नेहदीपवत् ।।

samyag-ālokanāt-satyāt vāsanā pravilīyate |
vāsanā-vilaye cetaḥ śāmyaty-asneha-dīpavat ||
Laghu-yoga-vāsiṣṭha 4.34.28

By perceiving the Truth repeatedly and well, desires get completely dissolved. On dissolution of desires, the mind begets quietitude, like the flame of a lamp when its oil runs out.

The first of these two ślokas was often explained by Swami Nihshreyasanandaji Maharaj in his classes, making us understand the role and importance of constant vichāra – the discrimination between the eternal and the transitory. This śloka brought about the yearning in my mind to engage in vichāra even during normal day-to-day activities. The phrase “dheeḥ paśyati paraṃ padam” delighted me immensely – as if I was face to face with the Supreme Truth.

Just before I joined the Ashram, Poojya Swamiji, recognizing my aspiration to grow in wholesomeness in the spiritual path, had dictated to me a few ślokas. He had also typed out the meaning of each verse and instructed me to learn them and contemplate upon their meanings. The śloka ‘samyag-ālokanāt satyāt’ was one of those. This śloka too had a great impact on my mind. Very often I tried to feel that state of complete quietitude and tranquility, a result of dissolution of desires which the word ‘śāmyati’ denotes.

Very soon I came across these ślokas in a book ‘Yogavāsishtha-sāraḥ’ – a compilation of ślokas from Yogavāsishtha Rāmāyana and their meanings, published by Ramakrishna Mission. During that time itself, a very old edition of Yogavāsishtha Rāmāyana used by Baba came into our hands. Baba had himself made an extensive table of contents of the book, which was bound along with the book. At various places, remarks were written in Baba’s own handwriting. I remembered that many times in Dakshinkhanda, when we used to ask him questions sitting at his feet, Baba would tell us: “Open my book-almirah, take the book from such and such a shelf, open ‘x’-page, you will find my remarks written next to the śloka.” We wondered at his memory even at that age!

By then, I had got the book “Quietitude of the Mind” – authored by Poojya Swamiji based on the Upaśama Prakara ̧a of Yogavāsishtha. I delighted in reading some of the ślokas from that book. One of them particularly was

निराशता निर्भयता नित्यता समता ज्ञता ।
निरीहता निष्क्रियता सौम्यता निर्विकल्पता ।।
धृतिर्मैत्री मतिस्तुष्टिः मृदुता मृदुभाषिता
हेयोपादेयनिर्मुक्ते ज्ञे तिष्ठन्त्यपवासनम् ।।

nirāśatā nirbhayatā nityatā samatā jñatā |
nirīhatā niṣkriyatā saumyatā nirvikalpatā ||
dhṛtirmaitrī matistuṣṭiḥ mṛdutā mṛdubhāṣitā |
heyopādeyanirmukte jñe tiṣṭhantyapavāsanam ||
– Yogavāsiṣṭharāmāyaṇam, Upaśamaprakaraṇam 13.28, 29

Cessation of desires, freedom from fear, eternality, inward equalness, practice of Self-knowledge, cessation of dependence on anything, actionlessness, gentleness, doubt-freeness, resoluteness, genuine friendship with one and all, contentment of heart, softness, soft-spokenness – these are the qualities which dwell, without causing any desire or bondage, in a Knower of Truth, who has delivered himself from the dual notions of likes and dislikes.

I understood that to pursue the path of Supreme Knowledge, it was absolutely essential to grow these virtues.

However, ślokas of Yogavāsishtha Rāmāyana became more frequent companions when, on joining the Ashram, I reached the feet of Poojya Swamiji. This text I found was one of Swamiji’s favourites and he would quote profusely from this book. To my delight I found in Poojya Swamiji’s collection, two volumes of Yogavāsishtha Rāmāyana published by Nirnaya Sagar Press containing the original Sanskrit verses, and also separate volumes by Vihari Lal Mitra where verse by verse meanings were given. I used to turn the pages of these books whenever I got time. I considered these as great treasures.

On the concluding day of each Jñāna-Yajña, Poojya Swamiji distributes a collection of ślokas with interpretation, from some spiritual text. These are called Moksha–Sādhanā. After I joined the Ashram, I got the opportunity to help him in selecting and preparing Moksha-Sādhanā booklets. At times, the selections were from Yogavāsishtha Rāmāyana. Also, for a few years Swamiji spoke on the Yogavāsishtha Rāmāyana in New Delhi. Through all these, I got the scope to read from various portions of Yogavāsishtha Rāmāyana.

Whatever I read, the fundamental note in Yogavāsishtha Rāmāyana was what impressed me most. The mind’s disinterestedness towards sensory indulgences and handling the mind through knowledge was something very relevant to everyday life. Extinction of desires, tranquility of the mind and supreme wisdom are the basic disciplines Yogavāsishtha Rāmāyana deals with.

As I became more familiar with the Text, while reading I would get transported to that holy assembly where this great conversation consisting of 32,000 verses transpired. The serene atmosphere of the assembly, the one-pointed yearning of the listeners, the humility of the King and the princes – all impressed me a lot. To imbibe the knowledge of the Supreme Reality, a seeker’s mind must be such, was my lesson. With what attitude one should sit at the feet of the Preceptor, how one should utilize the rest of the time in rumination – the description of all this filled my heart with a note of fulfilment not known before.

In course of time, a wish arose in me to write in short about how this holy dialogue started, what was Rama’s question in the beginning and his response after the conversation, the holy assemblage, the purity of the listeners – so that many would be delighted visualizing the scene.

After completing his education, Sri Rama had gone for a pilgrimage to various places in the country. The miseries he witnessed in the world made him so dispassionate and sorrowful that after returning to the palace he sat like a mute person without performing his daily duties or interacting with others.

That was the time when Sage Viśvāmitra came to Ayodhya to take Rama to Dandakaranya forest for protecting the sacrificial yajñas from the Rākshasas who spoilt the performances. Rama was called to the assembly by his father King Daśaratha. Before he went to call Rama, the messenger disclosed Rama’s indifferent and miserable condition to the great assembly. The messenger was sent back to inform Rama that he was being called to the assembly where Sage Viśvāmitra had come to take him to Dandakaranya. When Rama came and paid his respects to the assembled Sages and elders, Sage Viśvāmitra asked him in a soothing and consoling tone:

“Tell us O Rama! What is that grief in your mind? Tell us the craving of your heart. O sinless prince! All your grief will be dissolved in such a manner that it won’t reappear in your mind.”

Rama replied in a very gentle and graceful manner that during the pilgrimage, seeing the miseries and sufferings in the world, his mind got immersed in deep introspection and dispassion towards all worldly enjoyments. Contemplating on the transitoriness of everything, his mind had become indifferent to all activities including the administration of the country.

Sri Rama said: “How the human misery could be alleviated, is the only thought that consumes me like wildfire. “What is this strange world where we are overtaken by adversity at one moment and elated by prosperity at another, where one is born at a time and dies at another?”

Sri Rama pleaded with the assembled Sages: “Teach me, O Brāhmanas, so that I may soon become one devoid of grief, fear and worldly troubles, and may have the light of Truth beaming upon me. … Tell me how it is possible for one engaged in the affairs of the world to be untainted by its blemishes and remain as pure as a drop of water on a lotus leaf.

“O you all learned in divine knowledge, please give me the best of instructions and the right reasoning for dissolving the misery. Tell me about that man of enlightened understanding who has attained to the highest state of tranquility of mind – his ways and the process by which he attains the Supreme state.”

Speaking profusely like this, Sri Rama concluded saying:

न भोक्ष्ये न पिबाम्यम्बु नाहं परिदधेऽम्बरम् ।
करोमि नाहं व्यापारं स्नानदानाशनादिकम् ।।
न च तिष्ठामि कार्येषु संपत्स्वापद्दशासु च ।
न किंचिदपि वाञ्छामि देहत्यागादृते मुने ।।

na bhokṣye na pibāmyambu nāhaṃ paridadhe’mbaram ।
karomi nāhaṃ vyāpāraṃ snānadānāśanādikam ।।
na ca tiṣṭhāmi kāryeṣu saṃpatsvāpaddaśāsu ca ।
na kiṃcidapi vāñchāmi dehatyāgādṛte mune ।।
– Yogavāsiṣṭharāmāyaṇam 1.31.22,23

“O Sages, if there is no way to dissolve this misery, or if in spite of there being one, it is not revealed to me, or even when revealed, I am not able to attain that supreme state of tranquility, then I will refrain from drinking and eating, daily duties and activities. I will not have any desire except to leave this body.”

Saying this, Rama sat motionless – as a peacock stops cooing seeing the heavy clouds about to shed.

Hearing Rama’s words of deep observation and analysis, the audience remained motionless as in a painting – enraptured with internal delight. King Daśaratha, his queens and ministers, Sage Vasishtha, Sage Viśvāmitra and others, the Pundits, the Siddhas, Kinnaras, Gandharvas and other celestial beings – all in the assembly listened to Rama’s speech with rapt attention.

Flowers from the heaven were showered upon Rama at the end of his speech. The flowers ‘rained’ for a quarter of an hour. Being blown by the winds, the flowers looked like clusters of snowballs or grains of pearls, covering the whole court hall, brightening the ground. They fell on rooftops and courtyards of the houses. A sight like this was never seen earlier and people watched it in wonder. After the whole assembly was covered with flowers, an invisible voice was heard:

“We, the Siddhas, have been travelling everywhere from the beginning of this Creation. We consider ourselves blessed by the magnanimous speech of indifference and dispassion by Rama, which we have never heard before. Let us descend to the assembly of King Daśaratha to listen to the reply given to Rama’s queries.”

Saying this, the divine Sages came down from the aerial abode. Their radiant bodies shone in the court hall like the golden light of the stars in the sky. The court of King Daśaratha rose up to greet them. Sages Vasishtha and Viśvāmitra honoured the celestial Sages who in turn honoured them too. Then the Sages said that if the speech of Rama that filled everyone here with admiration fails to get its proper reply from the assembled Sages to the satisfaction of Rama’s mind, it was certain that all of them there were ignorant and useless.

Hearing the words of the celestial sages, Sage Viśvāmitra said: “I feel whatever Rama has come to know by his intuition, requires to be confirmed and commented upon by Vasishtha. Let the venerable Sage answer noble- minded Rama with reason, and restore his peace of mind, as Vasishtha is a great Knower and their family Preceptor.” He pointed out:

तज्ज्ञानं स च शास्त्रार्थस्त्वद्वैदग्ध्यमनिन्दितम् ।
सच्छिष्याय विरक्ताय साधो यदुपदिश्यते ।।

tajjñānaṃ sa ca śāstrārthastvadvaidagdhyamaninditam ।
sacchiṣyāya viraktāya sādho yadupadiśyate ।।
– Yogavāsiṣṭharāmāyaṇam 2.2.20

The wisdom, the knowledge of the scriptures, and the erudition of the learned holy people become praiseworthy only when they are communicated to a deserving student who has enough dispassion towards the world.

Sage Vasishtha replied, “O Sage, I shall fulfil your request. Who can refuse to follow the instructions of the good and the Wise? … I shall explain to Rama the knowledge imparted to me by Brahmā for the peace of mankind. The inner darkness of the Princes, Rama and others, will be removed by the light of knowledge, as the gloom of night is dispelled by the light of a lamp.”

Then Sage Vasishtha told Rama: “O Rama, I see you are sincerely dispassionate. You are worthy of the highest knowledge as is the moist earth of receiving the best of seeds. Depending on right reasoning accompanied by dispassion, men are able to get over the dark and dangerous torments in this world. “O Rama, taking to vichāra (introspection), perceive with the inner mind your inmost presence, the Self. Let its peacefulness and quietitude fill you to the full, as the cool and brilliant moonlight fills the sky. Know for certain that the Soul is untainted by the body.”

Vasishtha Deva continued: “All this, the indescribable existence, is Brahman. Brahman, the Supreme Reality is ever present and ever-full. Its expanse is all that we see and transact with. Hence O Rama, reflect upon the innermost Self. Rise above the dual notions. When the inmost sentience is cognized, then will shine in your pure innocent mind, the resplendent Self, unaided by anything else.

“O Prince, aim at that abode which transcends the world as well as the endless Universe. Become filled with the attainment of the One attainable. With that, remain unmoved like the full deep ocean. This is how you can be free of the menace of worldly life.

“O handsome Rama, having known the Truth, with your mind set at peace and freed from torments, with your intellect tuned constantly to the eternal, continue to rule the kingdom with equal vision and understanding, instructed well by elders. It does not behove you either to abandon the Kingdom or to get attached to the royal glories and powers. Be equipoised and graceful.”

Sage Vasishtha went on with the exposition. Sri Rama sat attentively – eager to hear the words of wisdom – his heart opening up like a lotus with the rising sun. The discourses went on for eighteen days.

At the beginning of the Nirvāna Prakarana, there is a beautiful description of the assembly. As Vasishtha Deva spoke, the princes remained silent with intense attention. The king and the ministers were also motionless – being absorbed in the words, they forgot their duties. The assembled scholars and Saints reverently ruminated upon the deep meaning of the words of the Sage.

At the end of the day, the glorious sun would sink in the horizon and the gentle breeze would blow softly, all other sounds having drowned in the deep silence of the audience. The Sage would stop his discourse and address Rama in a sweet voice: “O Rama! In order to be benefited by my words, reflect repeatedly on whatever I have said and also discharge your duties with indifference. We shall discuss further tomorrow morning.”

He would then bid everybody to get up and attend to the evening religious routines. All in the assembly would rise up with faces like full-bloomed lotuses. As Vasishtha Deva rose up along with Sage Viśvāmitra, they were paid obeisance and salutations by the kinsmen and the celestial sages. The two Sages were then followed by the King and his ministers over a long distance. Then the king would go back, having offered a handful of fresh flowers at the feet of Vasishtha Deva. But Rama and his brother princes would keep company with the Sage up to his hermitage, and after prostrating at his feet, they would return to their princely mansions.

All those who were listening to Sage Vasishtha, would go back to their abode and after performing their religious and worldly duties, would go to bed. But they lay ruminating over the words of wisdom that enlightened them about how to live in this world transcending misery, with the help of spiritual knowledge.

Rama and his brothers would pass nearly the whole night awake, pondering over the profound meaning of the words spoken by their spiritual Preceptor. At dawn, with the sun showing its crown of golden rays, Rama and his brothers would rise from the bed. Having discharged their morning duties they would go to Sage Vasishtha’s hermitage. By that time, the Sage also, after completing his morning rituals, would come out of his abode. While Rama and his brothers would worship the feet of the Preceptor, the hermitage would be thronged by other Sages, princes, chiefs, brāhmins etc., whose vehicles, horses and elephants would block the pathway altogether.

The Sage accompanied by Rama, his brothers, and all others, would then walk towards the palace. On the way, they would meet King Daśaratha, who had walked a long way to receive the Sage and pay his homage.

All would enter the court hall, which was decorated with flowers and strings of gems. In a short while, the listeners would assemble and take their respective seats. The royal court shone as a bed of blooming lotuses. The soft sounds of mutual greetings and welcomes gradually fading away, all would wait eagerly to listen to what the Sage was going to reveal that day.

Resuming the link to his previous discourse, Vasishtha Deva would ask: “Do you remember Rama, what I talked yesterday, revealing the deep transcendental Truth? Did you reflect at night on the analysis and the reasoning? It is by repeated reflection in the mind that you derive the benefit of your learning.”

Eighteen days passed one after another, with Sri Rama asking questions and Sage Vasishtha replying them, clearing the doubts and anxieties in Sri Rama’s mind. Finally, at the end of the eighteenth day, the Sage concluded saying: “O Rama, there is nothing more to be talked about on this subject; nor is there anything remaining to be communicated to you about this Supreme Knowledge.

“Having attained the knowledge of the transcendental Truth, having removed the frailties of your nature, enjoy the magnanimity of the Soul. Preserving the equanimity of your mind, live with a lofty spirit without getting subdued by sorrow or fear.”

As the Sage stopped talking, Rama sat motionless immersed in internal ecstasy; the whole assembly was also entranced in deep meditation hearing the profound words of Sage Vasishtha. The celestial sages showered flowers on the assembly. The flowers came down like snow fall, covering the floor of the court hall.

After a little while, there was loud applause from the holy assembly. The palace wore a festive look. The Siddhas then spoke from above: “We, the Siddhas have listened to thousands of sermons from time immemorial, but never did we hear a discourse so lofty and engrossing as this. This ambrosia of divine knowledge, entering our ears, has not only satiated our hunger for wisdom, but refreshed our understanding and added a fresh lustre to our astral bodies.”

When the loud applause abated, King Daśaratha rose from his seat and lay prostrate at the feet of the Preceptor. He then worshipped the Sage with presents and wreaths of flowers, saying: “O Lord, we have nothing on earth or even in the heavens, that I see worthy enough to be offered to you. Yet I beg, please consider my prayer. I worship you, O Lord, offering my kingdom, all my possessions, servants, queens and myself at your holy feet. All these are yours now entirely. Please accept them and use them as you like.”

Sage Vasishtha replied: “O King, know that we Brāhmanas are merely pleased by reverence of men. You have already shown your deep reverence to me. Certainly we Brāhmanas are not suitable for ruling the kingdom, as you are. So, keep to yourself whatever is yours and be prosperous.”

As this conversation between King Daśaratha and Sage Vasishtha continued, Sri Rama got up from his seat, prostrated at the feet of the Preceptor offering handful of flowers, and said: “O Respectable Sir, as you told the king that you are pleased with mere obeisance, so I offer my bare prostrations at your venerable feet.”

The pious prince bowed repeatedly with devotion at the feet of his Master while his lotus-like eyes got washed with tears of joy and purity. What a wonderful scene it was!

After that, one by one, the other princes and everybody else rose from their seats and prostrated at Sage Vasishtha’s feet, offering flowers. Very soon, the Sage got covered under a heap of flowers. Meanwhile a silence had dawned in the assembly. Clearing off the heap of flowers Sage Vasishtha asked all in the assembly: “Please point out to me whatever you could find meaningless and ambiguous in my discourse.”

The whole assembly responded saying that they never found in the discourse even a single word that was meaningless or unintelligible. They said: “O Lord, our minds have opened up by your divine sermon, as the blue lotus buds open by the beam of moonlight. We all bow down to you.”

Sage Vasishtha then asked Sri Rama: “Tell me O prince, the state in which you find yourself at present.” Being addressed thus, Rama with his lotus- like eyes and moon-like face looked at the Preceptor and spoke to him in a distinct voice: “It is all owing to your grace, O respected Sir, that I have attained this state of perfect holiness. My mind is absolutely calm, and is in perfect peace and supreme bliss.”

अन्तःप्रसन्नमतिरस्तसमस्तशोकः शोभां गतोऽहममलाशय एव शान्त्या ।
आनन्दमात्मनि गतः स्वयमात्मनैव नैर्मल्यमभ्युपगतोऽस्मि नमोस्तु मह्यम् ॥

antaḥprasannamatirastasamastaśokaḥ śobhāṃ gato’hamamalāśaya eva śāntyā ।
ānandamātmani gataḥ svayamātmanaiva nairmalyamabhyupagato’smi namostu mahyam ॥
– Yogavāsiṣṭharāmāyaṇam 6u.202.12

O Lord, I am inwardly placid and cheerful, free of all miseries. This inner quietitude has made me wholesomely pure, showering natural brilliance. I am able to rejoice in myself. Let me therefore adore and prostrate before myself, who has attained innate purity.

Sage Vasishtha said: “Rama, you have heard whatever is worth hearing and known also whatever is worth knowing. There is nothing more to communicate to you. By your pure intelligence, O Rama, shake off now the dross of ignorance, and continue to discharge your duties as a prince. Remain free of attachment to all things of this temporal world, and rely solely on the One Supreme.”

Rama said: “My ignorance is dispelled, I have attained the knowledge of Truth by your grace. It is our misunderstanding that makes this world appear so troublesome to us. What other way can there be to our true felicity than this knowledge that has been bestowed by you, O Sage! There is nothing better than the Knowledge of the Self and none superior to the Preceptor from whom it is derived.”

Thus transpired the sacred dialogue between Sri Rama and Sage Vasishtha, at the end of which Rama, who was immersed in indifference and misery, emerged as an inspired man, liberated from fear and apprehension, having attained the Supreme Knowledge.

Sage Vasishtha told King Daśaratha that at the end of any spiritual discourse, it is customary to honour the Brāhma ̧as as best as possible. It is therefore absolutely necessary that the King also follow the practice. At the Preceptor’s behest, the King specially invited the Brāhma ̧as and honoured them along with all assembled Sages by giving gifts and offerings. He treated them with the best of food. The King also hosted a feast for the friends and relatives, the servants and the citizens. He fed especially the poor, lame, blind and the lunatics. The King ordered a great festivity to be held in the city for seven days.

This was the scene in Ayodhya during the sacred dialogue between Sri Rama and Sage Vasishtha. Apart from the exalted discussion on the supreme wisdom, what struck my heart most was the ambience in which the Knowledge was imparted – the earnest quest, the wholesome attention, and the supreme value given to this knowledge as well as the Knower. These qualities must grace a sincere seeker who yearns to transcend the miseries of life. These qualities create the atmosphere for fruitful communication of this ultimate knowledge.

Whenever I read these portions of the book, I felt I too was sitting enraptured in the ancient assembly, getting bathed in the pure cool water flowing from the Gangā of Sādhu-sanga (association of the Wise):

यः स्नातः शीतसितया
साधुसङ्गतिगङ्गया ।
किं तस्य दानैः किं तीर्थैः
किं तपोभिः किमध्वरैः ।।

yaḥ snātaḥ śītasitayā
sādhusaṅgatigaṅgayā |
kiṁ tasya dānaiḥ kiṁ tīrthaiḥ
kiṁ tapobhiḥ kimadhvaraiḥ ||
– Yogavāsiṣṭharāmāyaṇam 2.16.10

Whoever bathes in the pure cool water of the Sādhu-sanga-gangā (the Ganges called the association of the Wise), where is the necessity for him to take to charity, pilgrimage, austerities or elaborate rituals?

– Introduction to Yogavasishtha Ramayana – From the Book Science of Inner Redemption Vol 1, 2 and 3