TI'IE YoGhs U:TR A,

ANINTRODTJCTTON TO,

.,\

273:,j,.r

B1

RAMSHAI{KAR HATTACHfilTA B
M.4., ph.D., VyaUrtn*raiya

:BHARATIYA VIDYA PRAKASANA

DEI,HI

( rNDrA )

VARANASI

273r2:
qrejro.ErR |*tqi rTrFTqFqltq tgtt rret t

s5t

(aqffiut c,frftf"t sqrq* frqt rt

1. dq qnqt ( ii. sq"rtv )

R. 63qtwiuieaa\nfawaq
er. ( r?errem lttl )

i. qiqi q'tdue+adq goi n luf,eroq ( nm tvtl ) dxrcqiarct rr a'lrnq

(aksmr'Er l{le )

t. faqive] fagersfuiis{ qas}t{trttl*

qlq: ( taoaaaqqJqnrBsEe.ffi., tqt ) 5. q. qd { qrq} sdt aE d*arit<dae tta ( qmoegfle ) s. arfta sieqq{ ilt arfta q}qq{ citq ( lrrFac'i ltQrl )

c. qrrwtrdnrirt Faqafrfir{rgEEq } q*,nerffefn<r{4qRrRc

1273r2-'
FOREWORD
I am very happy to say a few words regarding tlris rvork viz. An Introduction to the Yogasiltra by Dr. Ram Shankar Bhattacharya. I am happy becausehe not only tells us something new but also initiates a new method of research intended to awaken the scholarsof Indian philosophy from their dogmatic slumber. Dr. Bhattacharya is a devoted and competent scholar of Indian philosophy in geoeral and of Sdirkhya agd Yoga in particular. But his devotion does not stand in the rvay of his, raising unorthodox questions and from questioning w-hat is traditionally acceptedwithout question. While questioning ageold viervs he is not disrespectful; he has humility and true jijfiasa but with a complaint that interpreters and commentators do not even see problems, much less solve them. Mostly they are concernedwith the explanation of language but eveo there they do not seeproblems arising from the use of certain words. So the rvork of Dr. Bhattacharya presents not only some fresh points for. our consideration but also suggestsa new method of research which may yield fruitful results if followed in other areas. lVhile it is not possible to summarisehis argumentsor even to go into the details of some of them here, I may draiv attention to a point by way of illustration. At the very outset the autbor points out that ygantiasonlm meansJlgAnAmanulAsanam. He suggeststhat Patafrjali's sdtras are concemednot witb ooe yoga but with all yogas. As such is .yogaicittoraytti-nirodhaft not a definition of a particular I'oga but a sfitra giving the essential characteristic of all yogas. Considering the composition of the Yogasfrtras, Dr. Bhattacharya concedes tbat tlere may have been interpolations at plaees and also that the order of the siltras is not always coherent. But he forcefully contests the view that the YogasEtra is by more than one author or that the 4th Chapter was added

[6]
has sometbing later. His arguments deserve serious attention' He various readings of the Yogavaluable to say also reg-arding the -otru*-ution regarding the use :f-::"ii sfitra. The author'" 12' vtut-a in lll' Jo terms (sarvaratna in II' 37, punah in III' scholars of the Yoga Sfrtra' and ali*sida in IV. 29) should i"t"'"tt the author of Yogasuka Dr. Bbattacbarya does not regard much less with that as identical with the autbor ol Mah6bh6'lya' one and The argument is novel' How could of ParamS.rthas-ara both ? To and plural the same rnan use the term anekain singular be the name of a gotra and to Dr. Bhattacharya Patafljali seems way, he thinks that tle composition not of an iridividual. Any after the Mah-abh6rata but of Yogas-utra belonp to a period that it was composed after before Bqddha. He refutes the view Buddba. are very refreshing and The views of Dr. Bhattacharya go through the book is bound stimulating. Everyone who cares to not accept his views but it to feel rewarded. One may or may sofne of his arguments' I do is certain that one cannot ignore scholars to make further hope that the book will provoke the some new methods used in this research and also to employ method were employed to discuss book. Indeed I wish the same philosophy' The book is valuable someother old texts of Indian but also for its new method of not only for its conclqsions it will win the appreciation that it investigation. I am sure eminentlY deserves'

Ra1 Karan Sharna

28.9.l9B5
Vice-Chancellor, Sampumanand Sanskrit University, Varanasi

PRBFACE
two-fold : My main object of writing the present work is 'firstly to draw the attention oimodem scholars to some such them to important points of the Yoga-sEtra as will enable to comprehend the peculiar character. of the work and secondly show the proper traditional way ofstudying the sltras' Sastric I have painfully obsetved that absence of adequate is the main toowledge as found in most of the modem scholars cause for conceiving rnany wrong ideas about the Yog:as-utrat book' examples of which will be found in many places of this It is needless to say that I have adopted the useful aspect I of the process of critical research' I may further add that -have the not followed the commentators blindlli nay, some of few views of the commentators have been criticized and in a shown in places the faulty character of their views has been clearest terms. The present work deals with the external ( bahirahgaI aspect of the Yog-a philosophy. Since it is an "Introduction' the treatment of some points is not exhaustive. But what has been stated that'is sufficientto prove the assertionsof the author' The author believes that the arguments and illustrations given here nrill enable the readers to study the Yogasfitrain a much deeper way' The intemal aspect of tbe Yoga philosophy will be dealt with in my fortbconing work. It will contain essaysontbe viewpoint of the Yoga philosophy as well as on the entities that have been chieflY discussedin it. In conclusion I express deep reverence and profound gratefulness to the late Svdmin Harihar6nanda Arapya, a great -yogin of modem tiglsr whose expositions of th YoSu qKTo ftIEdq ) has been a perpotual philosopby ( ilfionr*q

'rourcc of light to m,

Vijaya-da3amt 'October23, l9B5 D. 38/8, Houz Katora VARANASI

Shankar'BhattachlrYa Ram

CONTENTS
ChaPter I YOGA AND YOGIC TRADITI,ON l. 2. 3, Yoga and yog6nuS-asana The existenceof Pre-Pataijalian yogic tradition and'Yoga'fieatises The Hiranyagarbha Sastra-A treatise 4, as Contents of the Hirar.ryagarbha-$astra stated in the Ahirbudhnya-sarhhitd A rvrongly conceived pre-Pataffjaliantreatiss ( in s[tra ) on yoga ChaPter II THE COMPOSITION OF THE YOGASUTRA' l. 2. 3. 4. 5. 6. 7: 8. 9. Coherencein the four-fold division of the Yogasltra Is the fourth pada a subsequent addition ? Some sitras of doubtful authorship Anomalous placing of some s[tra's Is it justified to hold that the Yogasfitra is a work of multiple authorship ? ' A note on the siltras in the Yogasiltra A note on the variant readings in the .YogasEtra Wrong readings of a few sfrtras A verse of tbe Klqnacarita on the Yogasitra ,;. ' pre-Patafljalian 16 ..' .. I 7

19 25'

5.

.. . . ...

3l 36' 43 48:, 32 . 5& 6B'' 7r"

Ie]
ChaPter III Pago"' THE AUTHOR OF THE YOGASUTRA l. 2. 3. The name Pataiijali The mythical life of Patafrjali Identity of the yogin Patafrjali rvith the author of the Mahabh6gya-an unfotrnded vierv 4. Imaginary identity of the author of the YogasGtrawith the author of certain medical and of some treatises, of the Param-arthas6ra other works A verse of the V-akyapadiyaon the identity '. of three Patafljalis statement Identity of Patafrjali whose on drau)a has been quoted in the VySsabhf,lya ... ChaPterIV DATE OF THE YOGASUTRA l. 2. 3. Factors that determine the date of the Yogas-utra Futility, of arguments advanced to prove alater date of the Yogasitra Does Burldha's silence about the Yogasiltra mean its non-existenceat his time ? Chafter V IMPORTS OF A FE\M WORDS IN THE YOGASUTRA" l. 2. Wrong explanationsand renderingsof some words in the Yoga'sfitra VAr& : a wrongly conceived word in the Yogasfrtra 109' '.. llSi 126' 9485 90'

98' lOt 103'

5. 6.

133 l4t!

t :tlo ]
pagc 3. janmakatluntd, Notes on a few wsrds ( kuslda, j y otigtmfi , sareu atno, funa h, d I as a, aik gepaI sahablfi, dlrgha-sttkgna,od.) APPENDICES l. SI. Views and passagesof the Hiranyagarbhayoea3dstra as recorded in authoritative works Compilation of Purdnic passagessimilar to the silkas in the Yogasltra INDEX )

146

.., ..,

l7l I7+ 18I

ABBRIVIATTONS
A . I . ; H .T . Ap. Dh. Sfitra Bal. Bh. Bhikqu Br.-Up c. H. I. Comm. -Ancfunt Indian Historical Tradition ( by'Fargitet )
-B6lamanorama commentarv -Bhdpya -Vijfianabhiksu -Bihadlranyaka Upanigad :Culhrral Heritage of India -commentary; commentato r -GautamadharmdsEtra -A Hisory of Indian philosophy (by Or. S. N. Dasgupta)" -Ha[hayogaprad ipik-a by SvStm6r6ma -Indian philosophy ( by S. Radha_ krishnan ) -MahZ.bhfuya -Mahabhdrata -manuscript. -Origin and Devolopment of Samkhya System of Thought (by p,rlin Behari Chakravarti)

c. Dh.si
H. I. P. H. Y. P. I. P. MB. Mbh. MS.

o. D . s . s . T .

P.;p. pl.
SAril.ka S. B. Studies sing. S. Kau.

-Purd,lra -plural (number) -Sdrhkhyakarikd (by irivaralgtna) -Saraswati Bhavarra Saudies -singular (number) 'Bholfoji -Siddhdnta-kaumudi ( by Dikfir.r ) -Six Systems of Indian philosophy (by F. Max Mtiller) -siltra

s. s. r. P.
sil.

I
-Tai. Br. Tat. Sam. 'T. Bod

12 ]

-Taittiriya Br-ahmana -'faittitrlya SathhitS ( bY -Tattvabodhint commentary the Sidhtuita Vdzudevadik$ita ) on Kaumudi -translation, translator commentary ( bY -Tattvavai66radi on the VYasabhS'qYa V6caspati ) -Upaniqad -V-akvapadiYa ( bY Bbartrhari ) -Vivarana comm. ( bY Satikara ) on Vy-asabh6-sYa -Yoga PhilosoPhY -Yogasltra -Yogavartika

tr. T. Vai. Up. V6k-P. Viv. YP. YS. Y. v-ar. qT. S. q. 'ff. c. q. q.

( --siqeEqic qff,Tsvcazitr{rI* ) {r -steqEric dt Efttrfst q{cq<t( qrqr ssIEFqq)

CHAPTER

1
YOGA AND YOGIC TRADITION

I
YOGA AND YOGANUSASAI\*A It is highly necessary know the significance ofthe first to 'two sitras, namely Atha .yogdnulAsanam andTogai ci,ttaaytt nirodhal.t io order to comprehend the nature and scope of the Yogasiltra. There arise a few problems concerning these two sfitras. As in the brief compassof this work it is not possible to deal with these problems I we are giving here our conclusior-s with necessary details. The wordyo gdnulasana to be dissolved as is )ogilnam anu.(A. sanam, e., anularczo concerning i, )ogas. The word yoga means 'particular statesand modes of the citta' ( ci,tta to be taken in is the Yogic sense), These states and modes have been classifiec in different ways by ancient teachers. A difference in classification does not necessarilymean contradiction. l. Some of the points on which problems arise are: ( I ) The necessity using the word atha, for there are a considerable for number of most ancient works that do not use the word at the beginning, namely the Chandas-sitra of pirigala anci the DharmasEtra of Gotama; ( ii appropriateness of using ) the word anuiasana with yoga, for ancient works are often found not to useany rvord with the nameso[ topl.cs;aide\p.Dl-,. Sfitra t .7 .2t.7 (sTq qailqrfil), or G.Dh. Siltra 6. f (av araq): ( iii ) relevanceof using the rvord sfrtra, ;,oga in the secorrd, lor it can be replaced by the masculine word saft,which car. rightly refer to the word yogah in the preceding sfrtra (tliougl: it is a member of a compound word yog-anuSasanam);tiv) reie.ranceof forming the second sfitra as a sepr_rate proposition" for the first 5[11a, if composrd as arq fqg7fuA*furgrfrWq, may well servethe p!.rrpose the second sitra, of

An Introduction to the Yogastrtra

secondsfirta' It is usually consideredthat the purpose of the sathjfr,inbetween yoga is to show the relation of satkjfra and coined as a and aytti'-nirod'ha.It is wrong. Had yoga been used in the rest sarlyfraby Patafrjali, the word would have been like the As[adhySyi of of the YS. as we find in the works are used in Pa4ini.a ( Here the safiifras like afddhi', gutla' etc' to us, a considerable number of siltras. ) This sItra, according citta' which is called simply saysthat each state or mode of the ot yoga in the tradition of adlry-atmauid;:a moksnlastra'invariably of ayttinirod'ha,effected by Yogic possesses the characteristic '-'--means. is not in it may be objected that the wording of the sfitra is the common accordance with our view tbat ci'ttauyttini'rodftc known as yoga characteristic of all mental states and modes the yogas from all non'yogic (i.e., ayttinirod'ha ditrerentiates is that examples' statesand modeslike sleep etc' )' Our reply in ancient works of such loose construction is often met with suffice' V-atsydi'ana composed in s[tra. One example wouid 'Aqama$ prati'ifia' ( Bh on NS' I' l' 1 )' which' so fa'r as says '-agama the same is the forms of the words are concerned,means is to be taken inthe sense aspratijiia'. In fact the sentelce 'ngatns is to be understoodas lying atthe mula ol pratijVa'" A grave study of Sanskritliterature rvould shorv that the principle of precision and accuracy in usiog words we"snot adequately observed.by our ancient teachers, Teachers of comparatively l-'rteragesseemto be more and more careful in using words' It is needlessto say that the statesand modescalled yoga have also other attributes of their own. These states and modes qlqlqqt2. Though the YS, contains the word yoga in 22.8 in a.7(U}ftrr:), Yet this doesnot invalidate our EESTai{)and word irgu*"ot. Patanjali does not seem to lay stresson tiiis ygahgain in slr. 2.2B. for he usesthe word ai)go instead of of sense a jiuanmukta is 2,29. In 4.7 the wotd 2o gi,n used in the in coranadeha the Bh-aya )' All yogins are not ( see the wotd jraantntiktas. Tlte wold logi'n may be replaced by any other suitable word.

Yoga and Yogdnudasana

'zre serylslirnes called by names other than yoga. It is to be 'noted that the word yoga is used in secondary senses also. This is why we find the use of the rvord yoga in various senges in ancient works. which, in fact, doesnot ,ho* nny contradiction, for all entities called yoga do contain the characteristicof oytti,nirodha,Thus it is clear that the rvord yoga doesnot mean oytti,ni,rodha. The reason for calling these states and modesryoga, is not far to seek' since armost alr of these statesare associatedwith certain Alambanas they are called yoga ( from the rootyi?7, to connect or attach),; it rnay also be considered that since all these states are characterised by a. great amount of colrectedness they are called yoga (from the root yuj in the sense samadh\.a of Someare of opinion that thesestates and modesare called yoga simply because they are the means {updya ) to emancipation, i. e., without acquiring the statescalled yoga none can attain isolation ( haiual2a). There rnav be other reasons too. The word anuiAsana shows that patafjali did nothing but 're'stated the doctrines fully known to his predecessors. The YS. doesnot shorvany ,originality'of its a_uthor,so far as the doctrines are concerned. The originarity Iies in the art of presentation. ft ma..v rightly heid that patafljali,s be presenta'tion was highly helpiui to his disciplesor to the aspirants of yofa in his time. Since the YS. was chiefl;r composedby patafrjali for his disciples and for those who were closely connected with the tradition of adh),amaaidla ( and not for those who wanted to acquaint themselves urith the doctrines of through 2ogaoidryA this text ) it was not necessary for pataffjali to propound alt the views with details, whatever importance is given to these details by the critics of rater times. This is why most of the siltrasds nor seem to be fully intelligible. The study of the

s. gQr t}t ( rurfaaur gs qqTsl fesrlerrq ( qu ). );

An Introduction to the Yogasiltra

YS. becomes more or less useless if it is not learnt from a person of yogic traditiona. ( N'irodha YS. 1. 2 ) rneansa particular kind of inhibition ( mark the use of the prefix ni ), Vrtti,nirodha,means both ( I ) the non-riseof all kinds of afttis and ( 2 ) the non-rise ofundesired urtti,s. Non-rise may be for a considerable length of time or for ever. The non-rise of oytli,s implies the cessationof sathskAras latent impressions) also, lbr these impressionsare ( nothing but the subtle forms ol a{ltis, It should be also borne in mind that any state that is favourable to this non-rise also falls under the denomination af nirodha. This is rvhy ekagratd ( one-pointedness and the like are regarded as the ) initial stagesof yoga. The YS. deals with supernormal powers, the tattaas^ lhe kleias etc. as they are intimately connected with urttonilod.ha. The rise of supernormalpowers is natural and as such no treatise on yoga can dispense with them. The tattuas ( principles ) are considered in the YS. not independently but in connection with miseriesor sufferings and the means for their iradication. fn the YS. the tt,ttaas details. are not considered with necessary They form the chief subject of Sarirkhya. The discussion on kleia, karmanetc. has been taken up since the rise ol' aTtti,s is largely dependentupon them.

and depen4. "Thisphilosophy..... was naturally very concise for its clear exposition on the mental conception of those ded to whom it was communicatedrt ( Yoga Philosophy of Patafrjali; Foreword by Swami Dharmamegha Aranya,p. i).

2,
THE Exr$TENcE pRE-pAraffieneN yoGrc oF
TRADITION AND YOGA TREATISES We have already said that the use oflthe word anulasana (in 1. l) indicates that the YS. is fully based on the teachingsof ancient teachersi. e., none of its doctrines was unknown to the predecessors its author. A careful reading of the yS.also reveals of that it contains such expressionsas prove that it is bared on actual treatises ( i. e. orderly collections of definite sentences ) of ancient teachers. Following examples may be considered in this connection : ( A ) The Yogasilrra speaks of the group aqimadiin 3.45, which consists of eight si,ddhi,s beginning with atyi,man It may be easily understood that the making of a group by using the word Adi,, prabhrti, etc. clearly shows that all the members of the group were known to the predeccssors the author. Had of this group not been well known, Patafljali would have mentioned, the names of all the members ( i. the names of the super". normal powers ) of this group. That the aryi,madi, group is an establishedone may be proved frorn its mention in the works of the differernt schools of philosophy; aide Nletratantra 1.291 Binduyoga,p. 95; Vatsy6yana's bhaqyaon Nyd,yasEtra 4,1.21.r Sometimesthere arisesdifficulty in determining the inten. number of members enumerated in a group. We find the ded mention of apim-adi group again in the Bh-agya passagekayasiddhirapimadya (on YS.2.43). Though the group containseight members as shown above, yet according to the tradition the l. It is interesting to note that the name of this group has not been coined by any teacher ofany schoolby using the name of any other siddhi of this group. For the intended meaning of aryi.man, laghi,man and mahimaz, seemy paper: .fs jus ified to read gariman in the list of the eisht siddhis' it ( BrahmavidyE, Vol. 42 of 1978).

'I

An Introduction to the Yogas[tra

expression apimady6 stands here for the first three siddhis, are namely agi,man, laghiman and mahi'man for tbese thtee si,d'dhi's statement regarded as iarha ( belonging to the body ),' aide the of the ancient sage Devala on the si'ddhis ( quoted in Mokqakarlda, p. 216; the readings as printed are in some places corrupt ). z A similar instance is to be found in s-u.3.23 also' Here the maitrladi group includ es maitri, karupd' and rutd'ita ( and notupek6L,.aide the Bhagya ) though these four sentiments are said to form a parikarmanin YS 1.33. The maitry-adi group consistingof these three members must hal'e been traditionally known, otherwise it would have been taken as consiting of all those four sentiments that have been mentioned in YS. 1.33.3

2. Vdcaspati however enumerates prdpli along with agiman, Iaghiman and mahimar evidently by taking help from the Bhagyapassage stFE: 3lgilF4isl tgslft q;Ecqq. As lhe finger is a bodily part, the power pr-apti seemsto have been considercd, iarira ( belonging to the body ). In fact the Bh-asya passage does not define prd,pti but shows an illustration only. Prdpti has been correctly defined by Devala as fqsaiqqqtsTf{t I ctci4T s?ictqetsff ttqfe ( quoted in Mok;akdnda, p.216), whlchclearly showsthat itdoes not belong tothe body. 3, Itcannot be urged that the sEtra 1.33 could have been formed more briefly as feqrE'lct gqlf<fasqtoti qretteflsgasVIEiIq, for it is a sltra showing a particular way of yoga practice ( the YS' being a work dealing chiefly with the ways and means ). The principle of brevity is applied by ancient teachersnot blindly but in such a way as not to impede the purpose and nature of the Sestra concerned; cp' the sratement of Ny6yabhagya 1. l. 5 ( farnnaa{r?e fafeqlqfd Fqd faieqevd nqa) qTisqq*q ?4IxT(4 o{tqst

qiur'friurq vt qrsr: ) r

q;qqt?T{q srqRqE sl;IgoTqas' sIEqaIEI?i

The existenceof pre-Pataffjalian yogic tradition

( B ) The YogasEffa asserts that the Pantabhilmi frajftais sevenfold (2.27) and does not say anything on those sevenforms. This non-mention undoubtedly shows that these seven forms of were fully known to the predecessors Pataffjali. Had this division been conceived by Pata;jali for the first time, he would have given descriptive remarks about these seven forms in the body ofthe siltra. It should be noted in this connectionthat an author may state both the number and the names of the entities in a sEtra Y5.2,29 which mentions in order to servesome purpose4; ui'de yoga and usesthe word the name of the eight accessoriesof 'eight'also. ( C ) Patafrjati has used the word dhararya plural number in in sii. 2.53, though the word does not belong to the group of those uords (like ap, suma,nas, ) that are to beused in plural etc. number. It is quite justifiable to think that the plural number indicatesthe pluraliry of dharayas, lVhen the aspectsor forms of an entity is indicated in this way it may reasonably be concluded that these forms or aspectswere well known in the tradition. That ancient teachers were aware of a large number of dhara4a may be known from the description of various kinds of dharaga in the works of later period, which describe them often in similar expressionss . Ihe similarity in expressions showsthat these descriptionsare based on ancient texts dealing with these forms of dharaga. Similarly the plural number in the word bhiuri in sil. 3.6 indicates that these bhruris rvere well knorvn in the yoga tradition to which Patafljali belonged.

4. The commentators are often found to show the purposefor

using the number along with the names of the entities enumerated, uid,eHamdatta's cornmenton G. Dh. S. l.B.l7,

). The word dhdrand is often found to have been used in the

plural numbert {(I;lI(Tg tTl(sTlg (.fanti-p. errlqlg cIR(: ( Asvamedha-p. 19.37 ). 300. 27, b4);

10

'An Introduction to the Yogasiltra

( D ) Patafrjali spoke of the oaiT'haraform of oairagla in' 1.15 which is the highest ( fourth ) stage of aparauiragla and remained silent about its lower stages.The mention of the highest stage of a yoga-practice without the mention of its lower $tages that are naturally connected with the highest stage, undoubtedly proves tbat the lower stagesof the practice are known in the tradition. Since none can attain the highest staqe without acquiring mastery of the lower stagesit is quite reasonableto hold the aforesaid view. The non-mention of theselower stages doesnot create any difficulty in comprehendingthe entity concer' ned if the tradition is living.6 A similar example is found in the slttra mentioning the result of ( 2'55 ). Though the sitra speaks of practising prat2-ah-ara the supreme mastery ( paramd aaiyam ) of the sense organs only yet there is no cloubt that there are lower forms of mastery for also. As mastery of these lower forms is absolutely necessary acquiring suprememastery of the organs' it is quite reasonable to conclude that theselower forms of mastery rvere known to the pre-Patafljalian teachers. Some o[ these lower forms are found to have been describedby the commentators and by the authors of later works on yoga. It would be quite illogical to think that these lower forms were conceivedby post-Patanjalian teachers. ( E ) The YS. expresslymentions the name of the sarnPraiirAtu sanadhiin 1.17 and usesthe word anla ( other tha-n) while in sa:n-odhi' s[. I 18. If anentity referring tothe asatnprajfr,ata 6. That this fourfold division of aparauairag)a w^s known to the practitioners of yoga is proved from its mention in Satvata-tantn 3,12 b-13a. The printed reading of 12 b. mentioning the names of the four kinds is corrupt and it should be corrected ts q(crq) a{F(tfi qifias} qsilaf(: or to other similar reading. These are described in word 3. 16-2 I with a few corrupt readings ( The qdqrt: in 3.17 ). Vdcaspati (dqt?: must be corrected to is right in holding that thesestageswere known to the follow' ers of yogic traditi,:n ( utt|{f: tkerat ).

The existenceof pre-Pata.jalian yogic tradition

II

is described without mentioning its actual name, it is evident that the actual name of the entity was well known in the tradition. It is to be noted that the word anya cannot definitely ( suggestthat the rutme must be asantprajfi,dta samprajT'atabeing mentioned in l.l7 ). The name may be supposedto be either samddhi being ati-samprajT.ataor nis-sdmprajTatal sdmprajfr'ata , samddhi. and the latter being the inevitable means to asampraji',atu far hisher than the former, for unlike the former the latter has no oastu( entity ) as a supporting object ( alambana). This conrentration may be eiven even such names as have no verbal similarity with the name santprajfidta. Thus it follows that the was wellknown in the tradition and Patafrjali name atatnpraji"dta thoueht it useless usethe word in sI. 1.!8. Patafljaliseems to to think that the sensesto be suggested by the suggestive (anuartha name asampraj-'ata may be easily known from its ) definition given in siltra 1.18. ( F ) The Yoga.iltra speaks the processoi conquering two of oI the five vital forces,namely Sam6na and Udana ( 3 3q-40 ). ft would be illogicalto suppose that the practice ofconquering the other three vital forces, namely Pr64a, Ap-anaand Vy-ana I were unknown to Patafrjali and his predecessors We are of opinion tha"ta partial treatment of a yoga-pra.ctice is indicative of all those unstated prrts that are invariably connected with the process. It appears that the highly attractive character of the result (i. e. the luslre of the body) of conqr:eringSam6.naand the extre' 7. Compare the name edtir with the namc fqaifq-the t*o f o r m s o f s a m d d h i n 1 . 4 6a n d 1 . 5 1 . B. It is gratifying to note that several yoga treatisesdeal with the process of conquering all the live vital foraes with respectiveresultsl Cp. Vivaraua : qtqi git;T:clsl: t dq{wq

sesrq sqr?rf,l?Ti qq] qafil r tvi g qq'tqrqJ g flsqatq*quqrrf

' 6q1e4lil: ( on YS.3.39 ). Mrgendratantra I a work of the Ke{mira school of ,faivism ) speaksof the subjugation of all the five vital forces in its yogap rda ( verses45-48 ).

t2

An Introducti<ln to the Yoga.siltra

melv conspicuous nature of the result (i. e' the death of ayogin and the death at the will of celebratedPersons like Bhi;ma ) of for conquering Udana were the causes mentioning the conquering of thesetwo vital forces only. Srotra( divine ear ) in siltra The processof acquiring di,alta indiscernibility of the colour of 3.41 and the processof effecting the body in s-utra3.21 are to be consideredin this connection' According to the principle stated abovediay Jrolrc must be di'a2a taken as implying the analogous powers like diuya cakEus, taac) etc. and the indiscernibility of colour as implying the indiscernibility of sound, touch. taste and smell. As colour is prominent in the ernpirical world, indiscernibility of colour has been mentioned in the s-utra. Though the mention of di.u1a cak;us is fiound more frequently thao diu2a irotra in ancient literature, yet Patafljali thouglit it useful to mention diultalrotra irr the sitra. The reason for mentioning di'ay irotta is to draw the attention of the aspirants to the importance oI the n-ad'a' dharary-awhich is superior to tinejltotir-d'harat4a As iabda and ( ). ear are sdttai,ka they are usually read in the first place in the enumerations qualities and the senseorgans' This may also of be taken to be a reasonfor mentioning lrotra in 3.4I' as (G) The Yogasiltra is found to contain such discussions are 'incompletet i. e. it does not always speak of all those factors a knowledge of which is indispensablefor a full comprehension of the subject discussed. As for example though Patarijaii says and that abhlt-asa uai,rdglaare the meansfor restricting the cil'taa f t t i s( l ^ 1 2 ) , y e t h e i s a b s o l u t e l y s i l e n t a b o u t t h e p r o c e s so f applying these two means for restricting them' It is needless to say that the whole processwas fully known to the predece' ssorsof Patafrjali. Most of those words that denote yoga practice are to be taken as known to the pre-Patafrjalian teachers, especially of if the intended senses these words are not quite intelligible. in The word ekatatntabhyasc YS. l'32 is an exampleof this iprinciple. Though our assertion cannot be proved by direct

The existenceof pre'Patafljalian yogic tradition

l3 :

schools evidence, yet the frequent use of this word in different ( as well as the practice of philosophy shows that the word ancient teachers denoted by the word ) was known to the most 6'69'27 and 48' ' of yoga; oide Saasitya Up. I 7'28, Yogav-asisiha Absenceofdefinitionsofal]suchentitiesasrequire etc' also showsthat to be defined, namely citta, v-asand, dosa' have been fully known in the nature of all these entities must in this connection the tradition, It should be borne in mind not be taken as'known that an entity defineclby PataAjali must An entity known in the tradi1o p26;jali for the first time" also defirred by later tion and defined by ancient teachers is is given for the PurPose teachers for various reasons' A definition essential chirracteristic of a thing but of not only showing the or to the processof realizing also referring to the causesor effects proving its existence' Some-' or attaining it, or to the prool for timesadefinitionbecomesnecessarytosuitthepeculiarchara'c-' is given ter of the new composition' Often a new definition are found to be not as the definitions of the former teachers were not very so precise as are required' Ancient teachers precisely' pnrticular in using expressions technical senses ( H ) The use of non-technical words in that these not stated expressly is a sound proof for holding known in the tradition' words in these sensrs are well ol' senses YS. usesthe word sfirla and canilroin the technical As these and" sarryada-ara candrailuaro respectively in 3'26-27' established in yoga traditionn words in these senses were well to Patanjali did not think it necessary use the words silrlad'udta ( Cp. the wotd' silryadadrq in Mupdakaand, conilrailadro. up. l.2.ll ). more than one sense ( I ) The use of a technical word in been used by different positively shows that the word had of a later age used teachers in difierent senses and a teacher were well all of the senses the same word indiscriminateiy, for same {estra' As for known in most of the schools of the of in the sense a partiexample we find the .word asnrl'a used

l+

An Introduction to the Yogasutra

kleia in su.2.6and also in the senseof the material cause rlr;Jar of the organs in sil.3.47 ( aide Bhdsya also on su.Z.19).e 1J ) The s-utra4.28 seemsto contain a positive reference to the pre-Pataiijalian treatises. The siltra means(cti I ageVt*tt+trToti, Ql* qlwctfca qqfiT ?g{dq. Is there any need for using the word uktam in this sfrtra ? Is it not proper ro say 'the dwindling of these impressions of Iqlst qlqtqq i. e., divergent state is like the dwindling of the affiictions ?' The the word uktamdoes not seemto serve anyuseful purposeifitis of 'stated by me' (uktam maltd). ltis understood in the sense sufiicient to say +ilvraq ( meaning slwcriqe ), for a reader can easily find the siltras on the dwindling of the affiictions in a previous chapter ( i. e. in the secondp da ). All this shows that uktam cannot be rightly interpreted to mean aktamrnoJ)Ai It must be interpreted to mean v+d gaiarfi: ( stated by the predecessors as has been expresslystatcd by Vijnanabhiksu, ) Thus the word uktamshows that the pre-Pataijalian treatises on yoga contained elaborate discussions on the dh2anas that were capable of dwindling the impressions of the divergent state, etc. ( K) The useof the words ayakhlat-e(L.++)and,uyakh1dtaly ( 3.13 ) seems to indicate the existence of actual treatises on yoga on which Patafijali based his work. Since the root caksa ( from which the wo& altakhldtahas been derived) means'a clear exposition of obscure ideas' ( TTaictt4 (qsactdqt4si f,aaturq ) it is evident that the views propounded in the sutras were fully discussed using a similar terminology ) l:y the predecessors ( of why Pataffjali preferred to use the Patanjali. This also explains 9. Ancient teachers expressly declared that confusion arising as a result of such irregular use of words may be avoided by taking shelter to traditional exposition;cp. the oft-quoted

ng'aqteqlio} isiq-sfcqffffQ u;i6rczfrql{' r sayi

yogic tradition ofpre'Patafljalian The existence

l5

in or rather than ueditaala ai'jfr,ey a treatisethat word alakhX,aro chieflydealswith yoga-practice'lo

to refer to the 10. That the rvord ?qTaql( is sometimer used may be proved from the Vy5sateacbingsof the predecessors 6{laqt(q ( on bhagya passage 3Td: sqla Jetd fc{fdvtd wn"s YS.1.44 ). That the view of the subtlety of pradhdna of by the predecessors Pataflje'li may be inferred discussed well known that all the views from Sarirkhyakdrika B. It is oftheSa*khya-klrikdwereoriginallydiscussedelaborately Patafljali' in the $agtitantra-a work composed long before qif(4 varsaganyaosstatement'gfaaqafqslfat'atwatl T?in Vylsabhasya 3'53 ) shows that the gsiisq' ( quoted by subtlety of pradhina was also discussed him'

g
SAsrna-A PRETHE HTRATyYAGARBHI

earalfrellAN TREATISE
While commenting on YS. l. I some commentators have remarked that the YS' is basedon a treatise called Hiragyagarbha-yoga3estra,t named after its author Hirapyagarbha' the creator. The existenceof this treatisecannot be altogether denied, for it is not only mentionod by a host of teachersof various *estrasbut its statementsand views are also found to be quoted and referred to in authoritative works. ( Vidc the Appendix for thesestatementsand views; the word Hairanyagarbha used in these passagesrefers either to the followers or to the views of this $Istra ). The ascription of authorship to Hiranyagarbha, the creator, shows that it is not a work of a particular person or of a few persons definitely known in the tradition. We can reasonably hold that the work in its original form was chiefly a compilation great of statementsof unknown yogins of hoary past possessing authoritativeness.The date of this compilation cannot be deter' mined historically. of Traditionally speaking, the statements this treatisewere who received divine knowledge originally spoken by those sages directly from Hiranyagarbha-the creator; it also contained statementsof those who were disciples of these sages' Receiving divine knowledge from a deity is an establishedfact of2ogaaidld (uideYS.2.44 \. It appearsthat after a long time these state-

q{il qfla f . ilI f<oqqqTqlq{q ;Ir?4:gdt<tiT q]fqqraeerarg?: nri qg{rucfuegq(q q6=aBaTtwr(qfrd'isfqc4rar6..{a q?+rtq
of ( ats*o ); Bhikgu, guoting this verse the YogiyEjnavalkya remarks s "fqoqqri(afkgtealWrkfe"; "q{Fq F6<oqq$qr ad {rt* (crfq"""""( qfqcil i; "q}q: sqrfg:, (rIT-'""'1 a}ugut6{). The verse gsrtsd {ruaari-wteaq algqiq avalkya4mrti I 2.5. fqruanuTqlrrtq'''''' is Brhati-yogiydjfr

The Hiragyagarbha (-astra

t7

ments, on account of their being highly useful to aspirants, were arranged properly and a definite form was given to in tbom so that the work could be taught to the disciples a proper way. As time went on, this treatise came to be devetopedin' of various ways and statement$ latcr yogins were incorpo' rated in it from dle to time. This developedtreatiseseems' to have fallen in the hands of seoErian teaohersafterwards seotarianredactions of this treatiseprparand consequently of dif{erentsects came into existence. The ed by teachers to sect Vaiqr.rava Pafloaratraseems have prepareda redaction (astra contontsof the Hirar.ryagarbha of tiris treatise.z The as given in the AhirbudhnyaSa'lrhita(a work of Paflcaratra school) in its chapter XII seemto belong to this redaction. treatise was accepted' It appearsthat the Hirar.ryagarbha by the followers of Saiva 6astraalso. The Mahe(vara 6aiva (S.l) was (6.stramentionedby Bbasain the Pratim-ana,taka rnost probably a Saivaite redaction of the Hiragyagarbha (astra.The striking similarity of someof the fundamentalviews' viz. the Saiva and the Vaissava held by the two rival schools, school,must be due to their having a common sour@. form) Tho Hiragyagarbha treatise (in its non-seotarian period for ts'o reasons,namely lost its importancein later in (i) incorporationof a large numbor of its passages subscof easily comprehensible quent works and (ii) composition compendiams yoga. Gradually it fell in disuse and was on lost. Non-mentionof this treatiseby Safkara in, his bha;ya on Br. SB. 2.1.3 iodioates that by the time of Safikarathc work becameextinct. Mention of this treatiseby Ramenuja and other post-Sankara teachers doss no! prove that tho treatisewas in actual existencein their times, for they were aware of this (astra by name only and knew o[ iis views .Faqc{(Ahir. 12.3l), g<9fa(12.37), givento the, qq{ (12.1?) and cqrcafrsur}tftaq redaction, 6astra,show that a subsequent Hira$yagarbha a this treatiseassumed Vaiqpavaitecharacter. of

18

An Introduction to the Yogasotra

through tbe Puranic works and the oral tradition. It appdirs quoted in the Vyasabbasya and other thlt someof the verses works on yoga (wirhout any mentionof their source)belong to the llirapyagarbha Sastra.s Tbe Purapic authors regardedthe Hiraqyagarbha Sastr^ as belongingto hoary pas!. That is why the Visr.rupurala this treatisewith Bharata (Ja{a Bharata) (2.13-14) connects ,of the dynasty of Sva,yambhuvaManu. Thus it oan be authors this treatise surmisedthat acoordingto the Purar.ric was compiled long before the period of the Bha.ratawar. is Though in someof tbe Purinas Hiraqyagarbha said to yet this cannotbe taken to be a 1si (tlirapyagarbhena$iqa) that He was a human being_ The Puraqas in their chapters rmean on creation declare that Hira+yagatbha is a rqi on account of His omnipresence (Blih sarvagatatvena, comm. (on H. Y. P. 4.15) Ktrma-p. 1.4.60). The Jyotsna informs us that Hirar.ryagarbha,VasiE[ha,Narada, SanatkumS,ra and others are to be known as janmasiddhaq. .Janmsiddha simply means 'one whosesiddhis are innate.'As a highty perfected being is born as a Hiragyagarbha there is no logical fault in using the word janmasiddha for Him. The mention of Hiraqyagarbha, Kapila, Ap-antaratamas Srikaggba and Narayana as the promulgators of Yoga, 'sarirkhya, (Santi' and Paflcarata-{astra Sastra Vcda, Pa6upatap.349.64 ff ) dois not show that Hiranyagarbhawas a of human being as the list oontainsthe names both the divine and tbe human beings. of 3. Somepassages the Hira+yagarbha treatise arc found quoted in the bhagyaby SaRkaraon the to have been seorion cf the Mahabbatata. We do not Sanatsujatiya. considerthis Sairkaraas identicalwith the scholiastof the as Brahmastrtra tbe bha;ya on the Sanatsujatiyasecdon posterior to Saikaracalya. of containsstatoments teachers

4
coNTENTS THE HTRANyAGARBHA oF SAsrna es STATED THEAHIRBUDiltqye IN SettAHrfA
We have already said that the topics discussed the in Hiragyagarbha 6dstraas given in the Ahirbudhnya-sa,irhita doesnor belong the original textbur to its Vaiqnavite to redaction. As the namesof the topics bear sinilarity with sorne of the words in rbe YS,, an atte npt is inade here to show the import of thesenames We have sone differences with Mr. Chakravarriwho has dealr with these namesin his O; D. S S T (pp. 70-71 ). The relevanr versesin thesa*rbita as are follows : fr.n{sfiscq tr I I Qro+rufgqqd ea riaq qqq ryg I anl l61oa'rfqr d clsi *qdfiit rr f f ksqdfi?qdTd q{q

arsrRr"cqTef g qJqildTq(: q({ I qq il iy sqq{iFrs ffi"' dqrferc6r{6, sTTrff" drr q aQwtarferr<q I f<ffiq]rrraurtr{ q Xotfrrn<qie s lt l\ fsldqlqreq{r ftfq frao'aqd: q<{ r qfr arc{r ?iilA Rqtqr: c-dtfror:rr iq sgct rrkercoq gtrs: rddl6ei- r qnrnfqfr c]+or c<t qrfuqmfi rr iu erqrrrra<otor d qFq ldftt eqi r alrrqvtrea srrerlqlil freqrkwr{ tr le geihnr fsuoilrftd ilq sqTci: I ( Atrir. t2.31--39a the printed readingf 5fq (gga) ) is gra nmrticallywrong and metricallydefective; snouti it be corrected d qfq as shownhere. to

q;fiT fctqfrrrracr wifrw6+rsw r g dFErr fctqrreqril? arE{sn Edr n il

20

An Introduotion to the Yogastttra

It is statedin tbis Sarirbitd( 12.31-33 ) that Hiragyagarbha composedtwo sarirhitdson ]o$a; one on nirodhayogc ohapters ind tbe othir on katmayogahavingtwelveand four each topic )' i.tp.ciiotly ( one tontra for i *ri"o i*rot; the whole Wlit. the sanrhitaon nirod'haseems to treat of etc' the with its sub-divisions' mean-s' field of sam6dhi suoh aclionsas are to sarhhita on katmayogdseems treat of favourableto Yoga. means the eight Tanta I called ahga : z{hgaevidently ddya sbows ahgasof yoga mentionedin YS. 2' 29' The wotd that this is the first topic of this treatise' discussedafter Tafira II called dosaz Since it has been to thoseblcmishof the ahgas yoga, dosc'undoubtedlyrefers It is the same as es thai are iradioatedUy the yogdhgas' known as aiuddhi may aiuitdhi in YS. 2'25. (ntt tniititt vidi ys. 2 43 and the Bh-alya on 1.47, comunder closa; form one of the most 2.1r2.27, anA 4.3 )' That-thdoqas fact' The imporiant'sobjects 6f yogaviyda is,-a well-kuown speakof dosas ffi;;";; on si'irkhya-voiu in the Sao'dparvan beenbased on io nor" than one ptacet, which seemto have yoga' The Vyasatrhathe teachingsof the ancientteaohersof -;i*

;;

( z'to.),-c^q3u ^(statemtot,-ol ii.r sj, qeia<aqqqriqf6er*v ( 3'50 A 111]--ltl; yS. o1

kinds of doY\'-"f*v.,tuzrj;r 6eaksof various

)' utto speaks Aqfreqq iuu tlrat gNes rlse saysthat it is the _dosrr formerteacber some quotedin to prima fori, niiit(-.]u,E iwi gdr& ifq$sfu' Bhl;]a 4.25 ). the topic upasutga.is Since ttpasarga: III Tantro called to take it as referring if taken up after dogats is tiusooable in Ys' 1'30' ) ;; ;i; iituravo, (' obstaclesto voga *t find -ul teachers' by used prominent has ihe word in thissense been of enumeration lheupasargas we of In a srrtra Devala find an

24O' cp. i**asrq.stqfgq""(Santi-p. 4-6);rm tlq""<]sq q=dan ( Santi-p.300. 11 ); ce AqF. cql ?4"''""

section also The Sanatsujdtiya i santi-p. 301. 54-5? ). of speaks dos.oselaboratelY.

(astra Clontenrs rhe Hirapyagarbha of

ZI

'.(quoted Moksakd+cla, 2I2\. The Markagdeya-p.speaks p. in "ofalarge nu lber of upasargas ch. 40. Though the word in upasligd is sometimes usedin connection with certain supernormal powers ( see YS. 3.3i ) indicrting rhereby that thesepowersare impediments the realization of the purupa to ,principleyet it would not be propcr to take the word in tb is sense. TantruIV calledadhip!hanaka Mr. Chakravarrirhinks ; .thalthe imporr of rhis word is not olear. We howeveraro of the opinion that this word is to be taken here in rhe sense .of living organismwith its functionsas viewedby rhe yogins. A living organismis usually called bhogdyatana bhogEor dhis.lhdna almost in all the schools of philosophy (vir)e blrcgadhispltdne iarire, Bhapya 2,5; cp. Sa*. Su. 5.144). ir is reasonableto take up the topic of the body beforethe adhans (the topic of the 5rh tantra) meaning ,the bodily regionsfor practising dharana.' Tuntv Y called ddhEra,. According to Mr. Chakravarti the import of this word is not quite clear. We however think that the word refersto the dha-rcna-ileios( bodily regionson which dbaraga is ro be fixed yide the expresoion ), radhE'a-bandhana Halhayogapiadipika ( j. Zg ). in ,sudui f. som" works deits or ddhd,'asarc called dirayas or iuuhdirayas.z TanffaYl.Tbe name of the topio, according to the printed reading, is 'yogatit ca bahistattvddhika-ravat,, whioh evidently seems be corrupt. The absence ihe word to of lantra with reference this topic is conspicuous Again, to the word yoga ( beingmasculine cannot be consrrued with ) buhistattvddhikdravat, which is neuter. It is not understood why the author did not use the expression as ,yogaica bshistattvddhilcd,'aydn' which is berefr of all thesefaults. Let us leave question rhereadingand take theexpresthe of sion itobis as yogas'ca bahistaftvadhikaravan.The expression

2 Tide Yisnu-p. 6 +5 (eritAi dd: giqtdfrqii io: ! TqrTA). SeealsoS irkara's renrarks Sanatsujatiya on section 2.2g (eqrc+dq: ofeiRaq {rTr$TA cuss$qrd iioqr<r+E s;irdr-

fsacqFr:).

22

An Introduotion to the Yogasrltra

'yoga that has no externa! may then be explained to mean its objeit'. Mr. Chakravarti ina! berightin explaining ""iiry. '"r . f o r m o f y o g a i n w b i c h a n e x t e r n a l o b j e c t i s s e l e c t . i,u'. u Yogastttra ed :s the substralurrof meditrtion as is found in of that 'meditations these i.gS-f O.' His further re'narks io 1.46 becausethey dp". ut" termed as sabiia samddhi an external #e tteir origin to concentrating the mind o-l Bhdsya ob3eot' are quite valid. The word bahirvastubijain is to be considered the ) t.LO f conoerning four samdpattis in this conneclion. It is also possibleto take the expressi-on to as referring to the rhree bahl'an a means the nirbt'ja sanddhi' This samddhi, namely dhirap'd, dhydna -and witn rhe former topic ( Aandra explaaationis in consooance meaningthe placesof dhd'raPt'). TawtdYII cattedriktayoga,' the word dkhya ( name ) that the expression riktayoga is the aotual name of suggests the topic. According to Mr Chakravarti it means suob types ol yoga where there is no substratu:uof. meditati-on -Ueiter ( known as asamprajfrata 1'18 ) ot nirbiia uoOit is YS'. We howeverare in favour of samddhi( 1.51 ) in rhe taking this wo.d as referring to suchsamidhis as are ii:63puble o1 leading one to isolation. The samddhi known as of is bhavapratyaya one of the samEdhis this kind' The pi'p i1'ogn rhe eighth topic-) ( ptacing oi this topic before 'tbe samddhi that leads tr the supremegoal' meaning showstbut oo. explrnation is nearer to the senseintended by the aurhor. The riktayoga may be the sameas or similar ro the abhdvayogaof the Puranas.s Most probably the printed readingof the nameis corrupt. TdnttaVIII catledpurnayoga: Accordingto us it means ), for,n of samddhi, (i.e. asamp;aj"ndta which rhe highest a Accordiog to lvlr. Cbakravarti leadsto kcivalyc invariibly . 3. viite Liirya-p. 2.55.7 ff. and Siva-p.7 2'37.9 for a definition of abhdvayogd,one of the forms of yoga' 'yttltogarefers to the Dharina4. It rnay be surmisedthat'pf in megha sam6dhi, for it contains vivekakhv-ati its fully form ( YS. 4.29 ). develoPed

Contentsof tbe Hlra4yagarbhaSasrra

2t

'pu-:rya yoga is hinted in yS. 3.52-54 which deal with tbe nature And resultsof vivekajajidna, This is doubtful. As discrininative knowledg (vivekaja-jidna) doesnot i nvariably e lead one to isolation it cannot come under the purview of pil,pa yoga. Tantnas IX-XI called siddhiyoga: Mr. Chakravarti rhinks that siddhi-yoga refersto the supernororar poworsas described ia the third pdda of the yS, Though this explanation apparentlyseems plausible yet there is a difficulty in accep_ , ting it. siddhiyogais said to have been dealr with in three chrpters (tantras).Is thereanyjustification devotingthree for chapters(in a work of l2 chapters)in describing sufernormal powers? Will it be right to sur,roisethat rhere was a triparrire division of these powers and that eachchaprcrdealt with one kind of powersonly ? Suoh a division is found neither in the Yoga phirosophy(which desoribes siddhisin ail onc chapresr) in ltihisa-purdgaliteraturenor in the works nor on Haghayoga, orc. Either we are ro acceprthat in tbe Hirarlyagarbha irhita the siddhiswere divided into rhree groups, sa namelyjidna, icchd and kriyd ot we are ro think of anotne. explanationof rhis term. In this connection we may consider the gq113.trividho" mokgh' of the Tattvasamzsasrrtra (ZZ.) as a matrer of factu it is not the proper mokya that ii divided here into th,eJ aspects the rhree meansto mok.sa, namely (i) jrtana, (ii\ but rdgaksnyaand (iii) krtsnaksayas rihgakp.rydthataresratedr or 5. In tbe verse arrs*g qls] f,ric fintq) rrrrderffitrI F.Hflq ftroe{qq u tbe reading Erquqq is corrupr Efrqq aqTarlto and it sbould be corrected to gtrlqrq; vide Jayamai.rgald on S6rl-ka-. 45. for the abovequotedverse,and Bhikqu,s, c o m m .o n Y S . | 2 4 , 4 . 2 5 , 4 . 3 0 ,4 , 3 2 . I n t h e c h a p t e r s on the Kapilisuri-samv6da($6nri-p,Kumbhakonam ed.),we ffnd the verse ,r{rlqqradq;q: z,{qrqrqrTqlq I zfilq8T{ ;r qlqlfcarc-xq{sqii and Bh6vrgaqesa,s comment thereon.A somewhat similar descriptionof thesethree kinds of mokpa is to be found in Vayu-p. 102. 29-80.

to': n v;de aiauu'rvqa \i-'(Adui *",i

24

An Introduction to the Yogasrttra

maymeanrthrecmebns' here as moksa.The word siddhiyoga yogap, i. e', yoga' meaning if it is analysed as siddhyartho siddhi' .updya,mcansrfor attaining siddhi,i e'; tbe highest Thesethree mgans wbich is no other than isolation (kaivalya)' in the P6tanare knoqn asviveka,para'vairdgya and nitodha imjala system.As our opinion is somewhatooojecturaltbe is port of the word siddhiyoga still to be determined' ( ) XII calted moks.a emancipation Tantra Hira4yagarbhasanihita Regardingthe secondpart of the dealing ralled Karmayoga it is statedthat it has two seotions expreswith ndnd-kafmans and ekaktiyd respectively.In the and .sion cJEdIq<r +rt*'qtq{t, g'<t is to be known as eTq<t q{Thil is to be read as qfiftsut, it being an example of the KarmadharaYacomPound. The differencebetweenndni-karnans and ekakriyd isnot quite clear. DoesekakriyE meanssuch practiceszs ekatattv-s' inyato (Ys. 1.32) and the like. lf eka is taken in the sense the principal acts then ekaktiyd may refer ti'p,riaiar", i. ".' roLrtydiosa of YS. 2. l. NanEkantrdr seemsto meanall the those actionsthat are conduciveto the purification of .mind. : Each of thesetwo topics is said to bave two sub-divisions internal and external. Tt appearsthat this distinotionis based (means).Sucha distrnction is on the dlambanasor sddhanas found to bave beenstated in a stttra quoted in the Vydsabh'friendliness, 6sya (4. l0; i *d""""). It is statcdhere that ut". 1tt are to be ouitivated by all aspirantsof yoga) are "t of noi contingenton the achievement thingsthat are external; etc , are not of this kind, for they depend upon ex: charity, of ternal factori.' At our explanations ekakriyd and ndndkriyd are regarding the nature of their subdivisions and our views on the presentstate of our knowledgeof the yoga-treabased of tises,they are capable of being correctdon the basis of these factors given in the yoga texts pr.oit. descriptions to us. not known

l9S y/" At),,i

A WRONGLYCONCEIV TREATISE( PRE-PATANTAIIeU

s0rnn ) oN YocA

In this Introduction there is no preoiselyabout the pre-Patafrjalian treatises on yoga. That in anoienttimesextensive treatiseson yoga were oomposed by sages is beyond doubt,l Statements of suoh ancient teachers as Jaigiqavya?and Varpagalya3 are found to have that all ancient beenquotedin authoritative works. It appears works on yoga were lost after the composition o[ the Yogastrtra. Sincc all the essential views of the ancient teachers were precisely stated by Patanjali these works

aifeAi+E { statement,"qe1 qteqqJ,rT l. Cp. Devala's

{qqdeq g4xuitmFr flqflorfr qrrft<rfq 6qpi1q drwl vq?m} qewi ( Apararka'soomm.on Y6j.'sml'ti3. 109 ). ( 2. A defiinition of pratydha-ragiven by Jaigrqavya k+or.qrarflaqf*ife trfreaq: ) has beon quoted in Vyd'sabhdpya2.55. Vlcaspatiin his Tatparyatrkl 3 . 2. 42 it' a composed treatiseon dh6'ra$a. forms us that Jaigisavya 3. That Vlrgrganya was a propounder of yoga has been in expresslystated by Vh.caspati Bhdmatt 2. l. 3 ( qlqqflftruq: ). Ao aphoristic {rIF:i ag-cclEFrilattQ tq qrlETTd of stltement of this sage on the absence distinctionin on quotedin Vydsabhdlya YS. 3.53. pradhd.na bas been 4. A similar caseis found in tbe field of Vyakarapa. Since views Pdgini's As[adhyayi containedall the essential fell in teachers the works of these of his predccossors, werc lost. disuseand oonsequently

26

An Introduction to the Yogastrtra

Popular presentationof the views of ancient yogine as we find in ltihasa purlnx literature is atso one of the causesof the decay of the original works on yoga. There are reasonsto believethat the ItihSsa-purdlic presentatirin is not always faultless; a good numberof casesrhe views ia of ancientyogins as presentedin this lirerature do not seem to follow faithfully the original reachings. Somesoholars aro of the opinion that at the time of Saikaricdrya there existeda yogio trearise ( in sutra the ), first sntra ( namely BTstdrEssi*crq) frrr: of whioh was ) quotedby him in his Sdrirakabhdsya Br..srr. on 2.1.3. Though tho existence such an ancient treatiseio the time of of Saikara is not altogerher impossible, yet a consideration of the relevant passage revealsthat the aforesaid statement cannot be taken as belongingto some text on yoga. The BhdEyaread*s: *firtgisFq s{q atq<si,T}qlfr dTr qk srqrr*hlrqq*,ii* firrlssf it faqi. Ir canbe easily undirsrood thar_sioceatq atsEsiicr* *q: is ro be regarded as the first $trtra( as is suggesred the word atha it musr belong by ) to a definite work on yoga. Now, a sratement a definite of work on yoga oannorbe rightly cited as belongingto yoga(dstra, unless the word is usedloosely. As for exampti we c19no-trightly say a{rs{srqfiet '1k11iE qE"qA, for the srrrra telongs to a particular"work ( i. i. rho Asgiidhyayr 1ffia of Pairini ) of grammar. Even if this iirtra is founi- in moie than one treatiseon grammar, yet it would not be proper to assertthat the stttra belongsto Vyakarana.gastra. On the other hand a doctrine or a view can be riglrtly regarded as belongingto Vyakaraqa-(z,stra; for exampleit as can be rightly said that 64rr6{EtTt{' srd}; fSqIsTfSC{qqSrrreTA ( here the statemeot refers to a doctrine of sto): F*arcrFa<aq grammar ), for the doctrine is acceptedin Vyakara$a-(estra i. e., all or almost all rhe schools of grammar. Sarlkara has himself used the word qlq{1*q in the proper scnse of

the word in the sentence qErflfr;ttqlwrffislqqqkfr frqsntt'

A wrongly conceivedpre'Patafljalian treatise

27

(sariralcabhatya l. l0 )in whioh a view is said to have 4. L".n ptopounded in YogaSastras shows that the passage as Tho above consideration to draw a conoluorinted is corrupt and it is not reasonable .ioo oo the basisof a corrupt reading' genuineThere are strong grounds to doubt about the If this senrcnceis oompared n"o, of ah" afo"esald putsugt' ,it, precetling uod tn. following senrenceit would *Lu in the present -Srokara 'ar uoo.u" thai this passagehas no relevance

fiist says warrgrtnuawfr mfi .+a R a viewto corrobo"L:"". andquotes Br'-up' a faF6a: lasryFe .with
passage show that to ;;li;g it. He then quores a Svet-aSvatara is followed ,U" ui, of practising ;sanas is Vedic, and this yoga' After Upanisadicpassagesbearingthe word Ut "it* ,Uir $u*tutu ,t*t the passage in question and shows the o"noio.ioo in the folloging state'l)ot: "qdl6q[ffi-'{6?q'u " qt .....:......qaqs<ff sfssqfle. OFs can easily understand that the passage *rrcnrfsFc qdt fuqi is quite out of point in the presentcontext. As. by Soiluru;i intention is to show tbat yoga is accepted the assert, on the is no reason for Sankara to il;;;;.;. yoga as of a yoga text, that YogaSastra acoeptes autUority positively shows thar This a means ro samydg-cla,'iana.from for aroseno occasion Sarikara to quote a statemeut there purpose of yoga' somc yoga text with a view to showingthe Thus ii may be concludedthat sarikara, a.fterstating fosi qrft q +fE+'rF{""q|d iscrfrf,{, immediatelybrought forward 5.

is the word 6a,stra used in the sense In very rare cass 'a particular literary composition on a i-astra'; Tho of is used in plural number; word in this sense sornetimes in Sariraka-bhisya 3. 2- 18. That 5a'stra cp. dalmt{q 'a doesnot chidfly mean literary composition' (gtantha) may be determinedform Medhatithi's bhaqyaon Manu 1.58. Though the word (a.strais found in the names of of literary compositioot (.p. Nagya$astra Bharam and Artha*r.stra of Kaugilya) yet this doesnot invalidate our view.

28

An Introducdon the Yogastrtra to

qe: tbe conclusionembodied the sentence dskqqrta?qreqit in

""""qfsardtfr.
It is diffioult to believe that in $eiikara's timc a higbly authoritativeancient work on yoga (in sutra) was in existence, for no other statementfrom this work has been quoted, either by S:rikara, or by his dircct or indirect disciples, or by any teaoherbelongingto the minor sohoolsof yoga.6 It appeara was a marginal note that the aforesaidpassage by someteacherand it was copi:d afterwards in the body of the Bhaqyaby some scribe inadvertently. The author of the marginal note wrote it to servehis own purpose. (We for have already shown that it was not necessary S:rlkara to say so). He seems havebasedhis note on such stateoenlsof to qlq]'"" "' ( Bhasyaon Mur.rdaka-up. Srnkaia as dEqsi;Trrqqlzns that no oommen3, I. t).? It is to bi'noted in this connection tator of the S-'r,rirakabh6qla said anything on this passage which bearssuchan important informationabout yoga. 6. Brahm-ananda (tAth century)in his comm. on H. Y. P. 4.15 quotessrq dqilt{rrqqrfr *rr:,( and explains tuitby atman ) as a statement some Sruti. Sinceno availof able Sruti text contains tbis passage,we aro inclined to believe that the very passage 3Tq dt{Esiictfr fr{: has been referred to here by Brahm-anandain a elightlV di(ferent form. Since the srarement qq cffiEsiq]ctq] frTr: is an artificial sentence i."., it is a marginal note and ( of someSruti text ) it is quite not an actual sentence natural thrt in later times the sentencecame to be read in a slightly differentform. 7. It appelrs that a oertain treatiseon yoga contabed the statement frWAtqgrqFi: ( seetbe Vivara{ra comm. on YS. 2.28 ) and it is quite likely that the author of the sTq marginal note basedhis statement dir{Estfrqrfr frq: on this very sentence. The word atha in this sentenoe seems ro be a scribal eror or an example of {qrflqfe as the Sanskrit soholarswould say.

CHAPTERII

OF THE COMPOSIT-ION THE YOGASUTRA

I
COHERENCE iN THE FOURFOLD DIVISION OF THE YOGASfiTRA The YS. has been divided into four chapters ( padas ), namely samldhi, sddhanavibbrrti and kaivalya. Tbe usc of the word p6da is significant,for it signifiesthe fourth part.l It is an established doctrine that a knowledgeof coherence ( saitgati ) thar lies in the arrangement of the parts and the sections a rreariseis highty helpful in comprehenof ding the narure of rreatmentadoptedby thc author. That is why the commentators often found to show ooherence are lying in tbe arrangementof the adhydyas,p6das and adhikafa+as; vide the commentaries on the Brahmas0tra and the Mrma sislrtra. The commentators the YS. have also shown coberence of in the arrangement the p6das.For example the Bh6gya, of while commentiog on the first sirtra of the second p6da, disalosesthe relation thar exisrsbetweenthe first and the second pida in the following words : (yoga attained by a person with a concentratedmind has been stated ( in the first p6da ); as to how a person whose mind is restless or distracted can attain yoga is going to be considered now ( i. e. in tbe beginningof rhe second p6da ), ( vqF<e: sqftq""""""qrruqa This passage of the Bhdqyaclearly ). showsthat the meansstated in the flrst pdda are more subtlc then those in the second p6da. Tbe coberence the first of

l.

cp. crq: q'st:, aFcqnrqrE{, cWrecTF:,$qlqqril (Nirukta 2. 7 ); on qgqlqsq'fe: Durga observes Tgr{trIqTrTFzIIq. :

32

An Introduction to the Yogasrrtra

has beenclearly shown by Vdcaspatiand the threo pd.das Vivara4a.s A study of the arrangementof the topios revealsthat it doesnot follow the principle of a graduatedscale. That is why the arrargement is nol at all belpful to the personsof modern times in understandingthe dootrinesof yoga in an easierway. One can easily observethat while the frrst pada a prescribes means for a person possessing tranquil presoribes those meansthat are useful mind. the secondp-ada for a distracted mind. According to the modern view, the meansuseful for a distracled mind should have been disoussed ar first. Again, while samddhihas beendsfined in the the rhird p-ada, varietiesof samddhi have been describedin the first pada, It must be noted that ancient teachers have their own techniqueof compositionand unlessthe nature of is tho teohnique known, a criticismshowing faults, anomaly or irregularity in the arrangeoentof topicsin tbe YS. does not carry anY weight.s 2, sqqkd'tqqTElrqt {cfsedEslffi a}+aq I diitqql? fficEta-1EEiFqI: I dl{s {4qsit{T: I gotl: aa\<vr<Qae] krlaai qsqFq{s dqq{s $dl{slrEqliTfilaugru efo frqftmuawl q-a1qilvfqa *rrrelir+a) aQ<qi+alswle,{?zTrlF((ei{il4l fr fr fqfile: t meq'lwqrq:( T. vai. 3. 1 ). serqqla sqlfrx sTTFAc frfit atsrqqfq aqrcqtilfc r qfft g srwrEsiqTaiq'irngEs5n11' q5.e-ilridgtoi 6ilq t"""ilEq *seq cfldqqF{sific cfeclEftrqt ( Viva'arya 4' 1 )' ritufq6 e-<'**easrcrgmcsi the 3. As for example though the Nyayastrtraenumerates categoriesin the order of sr{Ft, sta, tvla""""in the their uddeia-siita ( I . 1. I ), vet at the time of examining it characteristics considerstctmidyaat first ( in 2. 1. 1 ) ' and then the pramdy.as.To a modero reader lhis may seemto be an exampleof anomaly, but ancient teachers did nor find any fault in not following the order shown in str,ral. l. 1. On the contrary they adducedstrong to reasons justify the view of Gotama.

Cohcrenoo tbe fourfo&ildivbion io

33.

A crreful study of the division in pddaa shop3 tha[-tbeYS. has two broad divisiors: the frrrt (l-2 padas)dealing chiefly wit'r various kinds of samddhis and the means for acquiringrhem, aod the seoond (3-a padas)dealiogwirh tbe. secondaryand prirary resulrsof yoga practice. The discus. sion oo d,aflf, dyiya, etc (in the secondpada) has not bec* taken up indspendentlybur as part of the four-fold deliberatic.n known as dgq karr (v;deBhaqya YS 2.15) associon atcd wich misrrieswhosecau$es to be uprooted with tbe, are help of sam-adhi. Tho purpose of the discussbnon karman and on the relation berween the objectsand their oogoitioa (or the mind, citta) in the fourth pd.dais ro show rhe rvay of acquiring the knowledgeof the narure and funotionsof the n-rindso that the aspirantswould be able to attaio discriminative wisdom. Since a knowledgeof mutation, attributes and substance necessar!for comprehending is the nature of the super-normalpowersra thesepowrshave been dealt with after the discussion mutation etc. on Eaoh of the aforesaid two divisions seemsto bave two parts. In the first part of rhe first division ( i. .., in the first pAda) the higber and the highestmeansbave beendiscussed, while in the secondparr (i. e., in the secondptda) the easier mansand auxiliariesof yoga (yogahqas)leading rc samddhi have been described.Similarly in the first part of the second division (i. e. in the third oida) the exrernalor secondary resultsof yoga practice (i. e., the supernormalpowers)have beendescribed, while in the secondpart (i. e., in the last or fouJth p-ada)the highestgoal of yoga practice(i. e. leaivalya) with allied topicshas beendiscussed. 4, Somescholarsare found to render vibhuti by Gabnormal power', whioh is not only wrong but also rnisleading. There is no abnormalityol unnaturality in the yibiut's and their rise is in full accordance with the narure of the thtee gunas.Philosophicallythesepowersmusr be regarded as normal. We prefer the use of .supernormalpower, sincethe rise'of the siddhisdepends upon some particu. lar forms of yoga practice.

34:

An Introduction to thc Yogasntra

. tfbc order of the topicsdiscussed the YS' is as follons i in The ffrst pdda (chapter) deals with cittavltti; dhect and indirect t."o, to tiuinirodia with its results; kinds of yoeic knowledgecalledsa'mdpatti.Thesecond cha-pterdeals. *ith by yoga for thosewho are easilyovercome affiictions (!l*9; causedby affiictaffior;on and its varieties; karma'samskiras of asmeans iradicaand their'causes; ions;sufferings Wgahgas y.ogahgas.' thjrd The ting impuritiis or ignorancelthe external tbe comtind chapter deals with the internal ahgr's; sgl!)!U!, form of these ahgas; the results (i. e.' supernormalpowers) sone concluof sartyama.The fourth chapterat first conrains ding rimarks on siildhis and then deals with karman and the (vdsands); nature of a thing lvastu) subliminal impressions and its relation with the citta; the nature af cittal internal meansto i-glation- (kaivalya). As the logical basisof placing thesetopics one after the other is fairly clear, we refrain from holding a disoussion on it. in A questionmay arise regardingthe coherence placing of the eight angas(accessories) yoga into two separatechaprers. Ir is found that while the first five ahgas with their ,results stated in the secondcbapter (2.30'35), the last are .three ahgaswith their resuttsare statedin the third chapter. results ) As to why all the yogdhgas( with their respective have not beendiscussed in ono and the samecbapter is a matter that requiresgrave consideration. Somemay say that sincethe first five ahgas are external and the last threeahgas are internal or or indirect (bahirahga) .direct (antarahga),the last three have beeuplaced in a different chapter. This does not seemto be a satisfactoryexplanasthestate of being internal' is relative, r'ide YS' 3'8 tion, for if it is which saysthat a direot ahga is regardedas external 'cooeidered connection with the nirbiia tbrm of samddtti in ( concentration). We are of the opinion that the eight'ahgas (accessories) of on in have beendiscussed two differentobapters account' the

Coherencein the fourfold division

35

fundaoertal difference the character their results c., in of (i. the siddkis, p;rfections or supernormal powers). To be powersarisingfrom the praotice explrcit; the superoormal of rhe first fivc d,ccessories rn"ntioned in 2. 5 ff. ) are ,,oi ( causedby saityama. They ariseeven without the application of will. Moreover the field of rhesepowers is limited in comparisonto that of the powersdescrihedin the third p-ada. All of the powers in rhe secondchaptor are caused by mantra and tapas ( vide YS. 4,1 ), while the siddhis in the third ohapterare caused dhdrand,dhydna andsam-odhi. by Some of the powers in the secondchapter may arise evsn in suoh personsas hrve not made much progressin acquiring tattvajifina ( knowledgeof reality ). The Vivaraqa comm. is of the opinion that sincc dhdrend, ilhyfina and samadhi aat conjointly they have been discussed in a separatechaprer ( d6a'+rfreeTEq gTEriraqe+ yrr.aT{q ). This does not seemto be well-based. It is true that in aoquiring samyama these three ahgas ( accessorics are ) applied togeth:r but while practising ithdrapd or dhydnano help from dhydnaor samddhi respectively needed. Morcis over one can easily understand that a developed stageof pratyihdra enables one to pracdse more successfullythc higher stages lower accessories, of namely prdpa-ydma, dsana etc. and similar is the case with prdnaydma. This show that sdmhatyakdritva( acting in collaboradon with another ) in some form exists in thc accessories other than the aforesaid tbrec also.

2
? IS THE FOURTTI PADA A SUBSEQUBNTADDITION pa,da Somescbolars are of the opinion tbat the fourth of kaivalya ( ohapter ) of the Yogasritra, ohiefly treating and the relation between and Oealingwitb karman, v6'sao-a, know"i l rnto 1, is a later addition' The ;j;;fftheir : following argumentsare udvancedto prove this assertion dispro( i ) Ths extent of the fourth pada { chapter ) is only 34 strtraswhereas portionately small, as it contains b 51.' 55 the number of tho strtrasin the first three ohapters is a marked change( due and 55 respecrively. ( ii ) There either to iti supplem.otuty characteror to the manipulation as rt ; foreign nana 1 in the style of the fourth chapter firsr three ehapters' ( iii ) ogmparedwith the style of the chapter seemto repeat The srrt.as( f O'f+ ; ln tbe fourth ( iu ) *nut nut alr"ady blen said in the seoond chapter' fourtb chapter are such Someof the topics introduced in the relevan[ that they could well have been dealt with in a more preceedin with similar discussions the manner in oonnection ( u ) Most of the criticisms against the i"g- onupt"t.. nriCOnfts occu, in ihe fourth chapter' ( vi ) The.doctrines and tt Is tne of yoga are describedin the first three chapters schools fr*tn' chapter where the views of the opponent iti at thE end are criticizei. ( vii ) The putting of the word this srrtra of the third cbapter' evidently indicatesthat with iti used at Patafljali's Yogasirtra ends. ( viii ) The word obapterwas the end of thJfourth chapter shows that this in the body *"putut. composition, whiich was incorporated afterwards' " of the YS. ( having the first three- ohapters) a person who was i, *..*, to' have been oomposedby argumentwbich were anxious to supply some new links of for strengthening the Yoga position felt to be necessary for defendingthe iro^ uo internal point of view as well as of Buddhist Vog":po.iti"o f.om the supposed attack$ metaphYrics.

Is the f<iurth pada a subsequent addition ?

37

Tbe aforesaid arguments have been given by D;, Dasgupta( H. I. P., I. pp. 229-230 ). Dr. Radhakrishnan also holds rhat the fourth chapter is a larer addition and refers to Dasgupta's work ( I. P., II. p. 341 ) without giving any additional reasons. On a closer examination it would appear that these arguments hardly stand any seriousscrutiny. Someof them are ill-founded, for they are not supporredby the established principlesof literary composition adopredby our ancicnr leachers Let us examinethe first argument. If we take into consiin derationthe numberof strtras differentpadas, ahnikasor adhyayasin the ancient works on Vyakar-aga,Chandas, Kalpa. erc. it would appearthat ancienrteachers had no regardfor proportion so far as the number of sfrtrasto be placedia differentseoious (called ahnika, pada, adhyeya, etc.) is conoerned.l Since ancient teachersdo not seemto havefollowed the modern idca of proportion,no legitrmate conclusion oan be drawn on the basisof the extent of the chapters. The secondargument pointing to a changein style does not berr any illustration. It is evennot clear as to what sort of changein style is meant by the critic. We are unable to find any appreciable changeeither in the grammaof tical characrer words ( Paninianor otherwise or in the ) useof particularwords, The third argumenrsbowing repetition ( punaruktt \ has hardly anv force. The critio has quotedfive srrtras(4.30-34) to show repetition or redundancy. These strt,ras speakof l. One or two exarnples would suffice.In the Visqudharmasfitrr there are a few chaptersin which the number of the sttras is lessthan ti, while there are ohapters that coniain sirtrasmore rhrn 40. Similarly in the C. On. S. there are chaprers rhat contain 14 0r 15 srrtraswhile in some chaptersthe number of strtrasis more tban 65.

38,.

An Introduction to the Yogastrtra

thc cessation of affiiction and actions ( +.f O ), inf,nitude of of jidnal 4.31 ), oessation the sequence the mutalions of ( ( of the gunas ) (4,32 ), definition of sequencc 4.33 ) and the Datureof kaivalya ( +.:+ ). A careful readingof 4.31'33 of the sntras tbe'Ys. would show that the themes have not been touched in the srttrasof the secondchapter. Sinoe there is mentionof kaivalyain 2,25 one may take sir. 4.34 as an exampleof repetition. Tradirionally speak' ing,. srr 4.34 oannot be taken to be an exampleof repetition' for thesetwo strtrastreat of kai,alya from different perspec' by examining tives-a fact wbich may be easily understood tl'e nature of these two stltras ( cp. "ql lA F4Iq: +flaq grRT] rI{Fd, every argument ceasesto be a FaiTsqqeTcrqls if mefe repetitio.-n it bears sorne little distinction, Sankara o n B r U p . 2 . 1 .I S ) . 'the The fourth argumenthas hardly any force. Since sense'of a more relevant manner' has no fixed character, of the 'sense relevancy differs accordingto the cbangein radition or in mental copseption. Whetherthe topicsin the fourth chaptercould have been dealt with in a more in relevant mannerwith simil"r discusstons the first three judged cnly by those who chapter is a matter that can be are aocustomedto think strictly in accordance with the in principlesof lilerary composition aocepted ancienttimes. \['e may furtber add that works composedby at;cient teachers were highly suitableto thosewho were trained in of of the rignificance the statements their comprehending tbe affangefient rcachers with the help of the knowledgeof to was of topics. It is needless say that this arrangement done in accordance with some well-establishedprinciples. A knowledge of these principles of arranging sections f.'r ( p'akarcpas) is indispensable o^tpttbending the nature and of the categories the inports of words as well. to Though the critic has not given any example prove yet to his asserdon he seems think that the strtrason karman, (A and va-sr,'d sathskdra 7 fi.) should have beenread eitl:er in tne seorion on karmaiaya ( 2.12 ff. ) or in the scction

addirion ? Ic the fourth pada a subsequent

39

of on kleia (2.3 tr ). He is wrong. There is a olear differenco purposeig dcaling with karmans in two different places( in the secondand fourth chaptero ) and it is this difference which compelledPatarjali to placo the sEtrason karman in. two differrent padas. The fifth argument that the fourth cbapter has a tenden* cy to criticize the views held by the Buddhists,is untenabler, for there is no real sign of such criticism (i. e., refutation of The views known to be held by the Buddha or the Buddhists). doubts or the wrong views dispelledor refuted in the stttras' are srrchas arise naturally from the yogic views established to in the strtras,That is why it is not reasonable hold that thb doubts shown in the YS. belongedto some anti-yogio sut'ra$. schools.Ancient teachers are often found to compose for dispelling natural doubts with a view to making their by the views established disciplescapableof oomprehending them in a better way (cp. the maxim of tcqf{qat-the maxim of fixing a postdeeply). Even if thesedoubtsor prima facie by viewsare found to hrve beenpropounded somepre-Pata-' irjalian terchersof non-yogicschools,yet it would be worng, to hold thlt Patafrjalimust haveoome to know of th;se views from thesenor-yogic souroes. The exp ess refutation of the doribts (prila facie view) in only two or threc placespositively showstbat the author of the YS. had no intention of refuting the viewsof anti-Yogicschools. The rnere existence of someof tht views (refuted by Patafljali)it the Buddhisticworkscrnnot be taken as suggesting the faot that theseviewswere at first held by the Buddltand that Patanjali cameto know of them from ist teachers in the Buddhisticsources,for there is no such indications the slras as point to the non'Yogic sourcesof thesedoubts. tbat the expressMoreoverit caonotb: shownconvincingly ions used in the elevent sttras in thc fourth pada express those philosophical views that are peculiar to the Buddhist There is no word io this p'adathat can reasonably tesohers. be taken to be of Buddhistia origin. As regardsthe sixth argunert that tbe nature of treat-

40

An Introduction to the Yogasrttra

ment in thc first threo chaptersis differenrfrom the treatment the in the fourth chapter inasmuchas in the former group doctrinesof yoga have been propounded,wbile in the latrer have been the views of rhe opponents(i. e., the'Buddhists) 'differenoe the nature in criticized, it is to be noted that this of treatment' oan hardly prove that the fourth pz'dais a later addiiion, This nodon of differenceis also not beyond legitithat the fieatment is differruatedoubt. Even if it is accepted 'ent, it may be consideredthat Patanjalithoughtit more 'the views of the opponents'in the lasr fruirful to discuss be the concludingpart (upasamha'apdaa) chaprertaking it to of his work. The peculial character of the last (i. e.' the fourth) chapter may thus be taken to be a sign of ekakarrrby kuwa(rhe siareof being composed one author) of tle Vf ' to believethat in the fourth (TVehowever find tro reason ihupt.. patanjali criticizedthe viewswbich were originally schools). held by anti-Patafljala to argumenrrhat seems havesomeweight' It is the seventh 3ut on a proper ccnsideration il would appear thar the word iti oannotbe taken as tbe last word of the last srrtraof gawtcol drd not the tbird chapter and that the remarks Rfla: originally belongto the commentary.It may be easily unclerfead tbe word iti in the $trtra 3.55, rtooOtU"t had Vz.caspad he would have statedEfu: wssqt.ol (iti indioatingthe end of gavuiwl, for no usefulpurposeis served the pada) and not efla: saying that iti indicatesthe end of tbe srrtrr 3.55. If Uy vacasiati took tbe word iti in tbe strtra3.55 as indicatiogthe end of the Yogasntra itself, he must have afforded some on reasonfor comrnenting the fourth chapter,tbr accordingto was not the genuine part of the YS' Vacaspart's hi n, it remarksonthe word fli in the last strtraof thefourth chapter (qt{ qfld{rae: sllsqrfrl) are howeverjnstified and they are in with 'the principle of literary composirion' of accordance ar cientIndia. showsthat the remarks sflo:q1The foregoing discussion to originally absentin T. Vai. It is reasonable sq6] were aforesaid statementis due to the inadvertence hold that the of tbe scribe.

Is the fourth p6da a subsequent addition t

qt

It is to be noted in passing that in the Tattvavai(aradi v6caspati did not uso ifi while referring to the srrtras excepr in thoseoases where the porrion of a srrtra is quoted wirh a view to rcferring to the whole sritra ( in all such cases iti is to be taken in the sense ,this'; ity'flli meatingrhaving of tbesewords at the beginning,). The printed ."iaiog oi itt with the silt,'a-pratikat in four or five praees onty ii the whole body of the Tattvavai(rrad, ( in severareditions ) evidentlyseems be due to the ig'oranceor inadvertence to of the editors. Tbat Vaca-spatiwas not accustomedto use iti after the su-tta-pratikas may be known from his Taparyatika also. As to how th uselessremark {lo: qaaete} came into existence, afford the folrowing explanation. ve Simirar sentences are found in the Tatparyat,,ka. Vacaspati: of {la: gascrs} ( t. t. I and l. t 3lastlines rfo: gaaurir ), Sqqfh.(.i. i.'; last line ). As ttre Nyayasrrtras themsiivesdo iiot conrain the word ili, the expression s[ftra-sama-pfi must be hken to mean of.gztef or-( to be rrlore explicir galwffevqfqsi{ ) th: :.id ( oelrberatton tbe categories mentioned in the srrtia on ), {t is clear that ev:n this meaning of qFtr szgqrs} i, ;J; applicable the casein quesrion. Mosr probaUty qFd: to gz_ gcrgl is an imitltion of the Tatparyat ka *.oi.oo., q-u, *l"yo abcye ) which was put in the margin of the MS. of the T. Vai. by somebodyand which was copiedby latcr scribeg.2 Following points are ro be noted in this connection. Bhiksu says rhat the word iri in 3.55 is found in a few manuscriprs( +<fafl<flanaq: sar;+ laeFd) and remarks that it indicatesthe end of tha topic 6ralwi+agq. Futility of this remark can be uoderstoodeasily, for iti is not found to have been usedfor indicating the end of simirar other topics in l. i, n"*r""t ,o..i..4 that Vi.caspati originally ""o*i "" wrote gfil: grEqrTI.Tl,whioh was corruptly written by a later sribe as qfla:iFtqqlEd), for no suoh remarks have b'en given by Vrcaspatiwhile commenting on the last sirtra$of the first and secondpadas.

1\

An Introductton to the Yogastrtra

'

the YS. ( Uhikqu does not read i'i at the end of the first two ohaptors;while referring to iti in the last strlra of ths YS. he rcmarks qfrqrE: wqTewftageatsi:. It is important to note on that no direct commentaries the YS., namelyRajamarmqdan eto. read the word iri as the last word of Yogama{riprabbd, rhc $otra 3.55.8 Unlessit is The eigbth argument is pur ely subjeotive. in that there was weakness Patanjali's exposi' demonstrated tion of tbe Yoga views it is quite unreasonableto assume' that the fourtb cbapter was composedby a person in a later the Yoga position' The period with a view to strengtheniog in weakness the argumentwill be clearly discernibleif the critic takes the trouble to reply the following questions: ( I ) Can it be proved beyond doubt that the fourtir chapter was written after the advancedworks on Buddhistmetaphy? sicshad been composed (2) Was the.e really any view in which wassoforoeful that yoginstook it Buddhist metaphysics treatises We, how? io as worth considering their philosophical of the opinion that even the bighly advanced Budever, ere has very little to do with a proper philosodhisi metaphyics phical analysis of c'fta eta, and that tbe viewspropounded in the early works on Buddhismseemto be so rudimentary the and vague that they can hardly be taken as possossing the of demolishing viewsof tbe yogins.It should be noted power that there are a few stttrasin the first three chapin passiog ters tbat cannot be explained if the relevantsirtfas in tne fourth chapter are not read with them.

g. It islnoteworthytbat in the Vivaraoa conmentaryon the when Dr' Dasgupta (which was not published Vyasabb:pya his book) the last srrtraof eachchapterts read composed witb iti, wbich indicatesthe end of the chapter. That iti in the last srrtra of the fourth ohapter indicatesthe end of the whole text is beYonddoubt.

AuTHoRsItrp soMEsulnes oF DouBTFUL

Almost all the commentatorsagree that the Yogastrtra in 51, 55 containing consiste 195 strtras its four chapters of 55'and 34 s[tras respectively.There is however a differenoe of of opinion regardingthe genuineness thc following four srr ras: t sflcmap (2. 10); 1.Te ptatiprasavaheydh (3,20); tttsl'dt'isayibhitctvat 2. Na ca tat sdlambanait ( a.l 6) ; 3. Na cttikacittatantidrh............s.vat veditavyam ( read by ooly 4. Etenaiabdadyantardhdnah one commetrtator after the srrtra 3.22). (t) l,et us consider firsr example ( YS. 2.10 ). This the is a srrtraaccording Bhoja,Bhavrpal.e(a, Mar.riprabha,, tbe to Candrika and the Yogasudhakara. in Na,goji or Nage6a his ( sbort commentary published in K. S. Series, no. 83 ) remarks tbat accordingto Vacaspatithis is not a stttra but a statement the Bheqya( Te pnti...,.......iti tu bhaqyameva of na su-ttam iti Va-caspatisvatasall Pt. Srindlaya+a Mi(ra /t. also thinks that this is not a siltra accordiog Vao.,spati to (videhis remarkson p. 471 in bis edition of the Vyasabhaqya publishedby the Bharatiya Vidya with two commentaries; Prakasan ). of We howevertake the remarks Na.geSa faulty, for.the as simple reason that Patafljalihas himself alluded to this and the following sirtra in the fourth chapter,yide sft|,ra4.28 in which the expression kleJa,-at refersto the two previouslyread strtras,viz. 2.lO and 2.ll (VirleYoga{arttikaon 4.Lg). Thus it is beyond doubt that rhe sirtra 2.10 belongs to tbe YS. 1. ,lt is noteworthythat a remark to this effectis not found in the Chaya comm. by Nagoji on YS., which is lorger rhan this commenrry.

Au Introduction to tbc Yogastrra

44

We are of the opinion that Nage{ahas failed in underof of standingthe significance the statement Vacaspati(+wrq qlslls.cqr""""q.eqr q q{;FriuT sfqdT, 2.10). Nage$a g;T:c5sft 'a sflrra on the strkqma takes this statementto mean that by the author of,the sratpof the kledaswas not oomposed sttras ( i. e. Patafljali )'. He is wrong. In fact Vacaspatihere puts a question as to "while the four statesof the klegas have beenexpressly stated in the strtra 2.4, how is it that the fifth ( i. e. strkqma state of the kle6as, which is said ) to be of the nature of burnt seed(i. e. havingno power to produceresults the future.), hasnot been statedin tbat in Va,caspatr by very strtra!" himselfrepliesto tbis question statingthat "since the strtra 2.4 speakscrf only tlrosestates of kledas that are within the scope the exertions man of of ( Prayatnagocara and since rhe fifih stateof the kleSls is ) not within the scopeof a man's exertion, Patanjali did not mention the fifth state in sft. 2.4" ( qq flte g{qsqffirrtS{T{gFcsqi t q q qrtqeTqr;i xarariar: ).' irt It is remarkableto ' note that Ra,ghavananda his P:tanjalarahasya says nothing on the remarks of Vt',caspati. Had Rzrghavanandaunderstoodtbese remarks as indicarivs of the absence the sirra 2.10 he would have said someof thing on such an important textual criticism while oommenting on str. '2.10. Pt. Balaramais also silent on this point, he seems have understoodthe meaningof the remarks of to Vacaspatias we take them to mean. 2. This showsthat ancient authors ( sutrakaras) followed an entity ( in a certain principles in nol mentioning sf,tra ) which requiresto be rnentioned. Lack of the knowledgeof these principles may give rise to highly erroneousviews. For exampleone may rhink that since Gotamamentioned duhkha and not sukha in the s0tra ( on the ptameyds NS. 1.1.9 ) he did not regard sukha Non'mention of sukha in the abovesotra as an entity, tbat sukha was not regardedas t Fameyo simply meanE of in the technicalsense the term.

45

Som$ritrasof doubtful auihorship

(2) Let us considerthe seoondexample ( yS. 3.20, ra cd tot"" ""). Aooording to Bhikqu, his discipleBhavegane$a, and NageSr (who seems follow the views of these two to aornmentators) the sentence belongsto the Bha;ya, while according to Vacaspati, Bhoja, Remanandayati and the author of the Vivarala, it is a strtras. Though there is no illogicality in taking the sentence a sQtra since ir removes as a doubr tbat arises naturally frorn the view established inthe proceding srrrra ser{TfzT c{Fs(f,rq{ (i.e.YS.3.l9) yet it scems ro be natural to take the sentence belongingto the Vyasabh. as apya,for io this chapter containing 55 sfttras tbero is no other sittra that attempts ( even slightly ) to refute any view. As one of the chief functions of a bhaqya is to criticize others' viewsa it seems ro be logical to tako this statementr belonging to the VyasabhaSya. is however as It needless say that even if this statement to dosnot belongto the JsgnsLtra the view propounded in it is ia perfect consonance with tho fundamental dootrines of the YS. concerning the relationsbip that exists betweet citta, pr^tyaya and Elambsna. So far as the doctrine itself is concerned, it makes no differencewhether rhe statement belongs to the YS. or the VB. In fact the authorship of tbe sentence belongs the field to of literary compositionand as such 'it should be decided with the help of manuscript evidence. .d 3. Whether T. Vai. takes the sentence s dd.....as srrtra a or as a bhZqya passageis not however quite olear. T'heVivararla is also nor clear on tbis point. Since the way of explaining the strrras doesnot dif{er from the way of explaining the bhasya passages becomes ir sometimes highly difficult to deter:nine whethera sen;enoe explaioed by a commentatoris a sirtra or a bhaEyapassage. +. :Bhagyuis usually definedas .ql*qtqt{Flct 6q;' (padamafljari,p. 4.)

An Introduotionto'the Yogasrrtra ,

'46

in It.appears that Patanjali wbs not interested reiltation chief purpose was to propound tbe viewsl'only. and thdi his This'may be proved by tbe fact tbar in the YS. there aie aifev the sutrasthat could have expressed views with much force had they been composed with the words E s. Take the srrtra orurqcrfu srftt*frcaeaq (4.10). Had it been oonposedas .? if iilwqlfEeq{ qr&rs} fEqT( it would have expressed the of vien, of the beginninglessness vdsans-s more forcefully.' , As to why the strtraiT dE tsrqld FqrE (4.19) was not formed asir( aTF{rrTni Ewoq it may be replied that here the ,f,ormof the prima facie view (namely ctbecitta is svdbhdsa') was $o well known that Patarjali thought it useful to compos rbe strtra4.19 in the aforesaid form. It must be accepted the that in somecases dispclling of prima facieviewsbecomes views. than the propou'rding of the established more effeodve namely the s6tra (3) Ler us considerthe third example, na beginning with the expression ca. 4.16 (na caikacitta..../ Bhikq.utakes it to be a sutra (rat a prutyuttaram sitram idam\, on wbile some of the authors of rhe direct commentaries the to us it is more According YS. regard it as a bhaqya sentence. logical ro take the sentencaas not belongiog to the YS, for the following strtra 'tadupardgd....'(4.17; is so intimately 'vostus-anye....' (4.15) thar there connected wilh the strra hardly arisesany oocasion refute a doubt thowevernatuto thesetwo srrtras. We may reiterate ral it might be) between that cven if this sotra does not belong to the YS. the view in which is established it by refuting the oppositeview must be taken as known to the author of the YS There is howevcr no logioalfault in bolding that the view refuted berc wasknown teachers non-yogicscboolsalso, of to somepre-Patafljalian (etena (a) The sentence iabdd....'(4th example)read as a 'kdyatfipa,.,,' after the strtra strra in the Candrikacommentary on of (3.21) is, in fact, rhe last senrence rhe Bbaqya sa.3.2l 'This sentenoe the embodies view whiob rs a corollary (i, e,, a.

47

Somesotrasof doubtful authorship

conclusionderivedthrough afih7pnti) of the doctrine estabare, as a rule, not stated lishedin sir. 3'21. Suchcorollaries in thc strtrasas has been clearly statedby Vacaspati( tfq qafiT{I <nilFe, Tatparyatika l. l. 2 ). Th"t this aTqtFsrEdsentence belongs to tbe Bhasya was known to most of the also ( vide the comm. by Bhoja, Ramanandaommentators yati and Bhiksu). We find a spurious sut(a, namely kqcrcdstq{: read in the Chow. ed of tbe Yogasfitra( Kashi SanskritSeriep;83 ) afrer the strtra 3.22 ( p. 139). The editor Pt. Dhugdhirzja as Sirstrin acceprsthe sentence a strtra (qE gaq{srfssi TtrA). An explanationof the stttra is given here also. Tbe sentenoe with the explanationis read in such a place in the aforesaid as editron that one may take the commentatorNage3a acceptas ing this sentence a sttra. But this is hardly correot, for in Nage5a his Chaya commentary ( published in the Bombay Sanskrit and Prakrit Series, No. XLVI ) is totally silenton .thissentence. is quite likely rhat the sentence a fragmeut is It 'er;ql;qfq fefs{rrqRuatlq sfs6of the Yogavarttika passage qTqfiG.tTRfqeqafcftqqrcieffirfEsr6i:t, taken out from the passage a corrupt form and that somebody, taking the in ( sontence be a s[tra, explainedit. The sentence with to its explanation ), presumably occurring in the margin of a MS., was copied by someinadvertent scribetaking to be a genuinesntra belongingto the Yogastrtra.

2
pLAcrNcoF soMEsilrnes ANoMALous
Someof the srrtras in the YS. seemto havcbeen read in improper plaoes. A few examples suoh irregular or of anomalousplacing are going to be discussed here. (t) fne strtra flfow( il s'dq (:.f: )seemsto be an exampleof the aforesaidkind. Prittbha is that jRana whioh arisesjust before the rise of prasamkhyina and is causedby ptatibhA, also known as film ( self-cogitation'i. As it is intimately conneoted with vivekaja jndna this sr-ltra sbould have been placedjust before or after the sirtra 3.54 which describesvivekaja ihana. Moreover this sirtra does not speakof any suhyama ( as is suggested the use of the by fifth case-ending the word prdtibha ) and as such it is in higbly illogical to place it with those srrtras thar enioin stuityana. It appears that the sutra 3.33 is read in this placewith a view to indicating the fact that all the supernormalpowers desoribed the preceding in satras(i.e. sntras from 3.16 to3.32) can be acquiredthrough prdtibha only withour applyingrhe sathaymas statedin the relevant sirtras.The word sarvoin as 3.33 means all thesiddhis not known to yoginsbut 'all that are statedin tho preceeding (1.141can srrtras.r Sincecitta-sa,itvid 1. In (asuic language the word {zi in 3.33 is c5dr1rFcq and not fq:frqilqq1 ( vide Sitiraka-bhasya 2.4.6: Taitvavai$aradi3,52); in other words it is qfqtrarts ( Sabarabhdsya 1.2.16 )-'311 rhar are already given, shred or known.' For the use of tho word wf in the sense of qfifq+ uafrtat, see Medhdtithi's commenton the word sarvain Manu 11.239.

Anomalousplacing of some sfitras

+9

not he acquired through the prdtibhajfr,dna,it is plac"edatier the sf. 3.33. The same pr-atibha si'ddhi has been stated in s'-rtra3.36 in order to indicate that it is one of the results of sodrthasait2ama. (2) The placing of the sltras 3.9-15 apparently seemsto be anomelous. It may be urged that as these sltras deal with pari4.d,n:amutation and their va-rieties ( and as pariryd,na belongs to a dharnin ( substra-tum it is quite logicnl to read them with ) the siitras 4.12-16 which deal with substratum ( vastu i.e. dharmin).

1r

ft appearsthat sincea knowledgeof mutation is highly necessarvfor comprthending the nature of the supernormal pfwers, which a"re the natura-lresultsof yoga practice, patafrjali thought it extremely usefulto read the siltrason paripamabefore reading the sLitras on the supernormal porvers, thorrgh logically it is proper to placethesesrrrr.sin the 4th pada which deals with uasfa. since the YS. chiefly dears with the practice of yoga, it often takesinto corlside'ation themc in such a a way as lvould be more useful to the practitioners. (3) while discussingsupernormal powersi' the third chapter of his work Patafljali rercl the sltra on the power known as the 'knowledgeof the p:rstand tl.re future', in the first prace ( 3.16 ). Some may raisean objection to the placing oi ttris siltra since this power is neither the highest nor the lowest of the si.ddhis. The reason for mentioning the power of auta-.(rnAg(rta_ jftana in the first place seemsto be its high importance. To be explicit; this power is the proof for establishingthe doctrine of satkdrTa which governs the whole field of origination and destruction ofthe evolutes.Yogins aver that the rise of the know_ ledge of the past and the future is a conclusiveevidenceproving that an effect exists in its materiar causein a subtre form ( ait Safrkarac.rya'sbh.gya on Br. Up. l. 2. t 1.2

2. c]ftrri

srfliliTrrr(ilrirq

sciETqI air?g uf{saq vz:,

50

An lntmduction to tbe Yogasirtra

(*) .dpparently it appears that the placing of the s-utraon antmdhwa ( invisibility ) ( 3,21 ) is irregular, for it has been placed between the siddhis called paracittaifiana ( knowledge of the mind of another) ( 3.19-20 ) and aparantajftana( knowledge of death ) ( 3.22 )-both of which are of the nature of jir'ano' Traditional scholarsare of the opinion that there is no anomaly belongsto the field in the placing of this siltra. Since antardhd,na of perception it was treated alcng with the powers of the nature of cognition (jftdnarapa siddhi ). (5) T'he placing of the siltra ( 3.31 ) oo sthairla ( motion' lessness among the si'ddhisof the nature of jfr'anaseemsto be ) anomalous. That this sthairla is physical is beyond dcubt' It appears that by placing this siltra in the section on jl'dna-tit$d sirtdhi Patarjali wanted to indicate that here physical motionis lessness to be taken as a sign of mental calmness' It should also be noted that as the technique of bringing about physical motionlessness( 3.31 ) and the cessation of hunger and thirst mentioned in the preceding sitra ( 3.30 )are bastd on kaya2itha' jV.dnastared in sfr. 3.29, the sltras 30-31 are placed after the siltra 3,29, though the aforesaid calmness and cessation are not ofthe nature ofjftana. (6) It is usually held that the sltra e sflel gcfliageqrlfsaq: ( 3.37 ) deserves to be read either at the beginning or at the end of the discussionon siddhisas it propounds the view showing the general character of all the siddhis, On a close study of the sutra it appears that the sirtra has a particular trar ufeulq-seisqqm ceqqi flI;T fqgqr tqrq ( Sairkara on Bt-tp. I.2. 1 )-"The knowledge of yogins of the past and future jars is infallible. Had the future jar been nonexistent, perceptual cognition of it found in personspossessing lordly powers would prove to be false." tqq(: = of an siddhis, also i3vara; here i*vara refers to a person possessing o called trad; cp. BI-uP. 1.4.8 for a similar sense f the word {qsr.

Anomalous placing of some sijtras

5I

:purpose and that to fulfil that purposeit is required to be read in the place where saityama concerning puru;ajfi,ana has been discussed. If we read the siitra 3.97 with 3.36 which says thar at the time of prectising safityamaon the pauru;e2a_proQta1a therc -frequ:ntly arise six powers before the rise of puru;a-j,il,ano kno*o as prdtibha, ir'auarya. etc. the purpose of siitra 3.37 becomes clear. Tlre su-tra means to say that thoulh the sath2ama on ihe Paurusela-prctta)0, at first gives rise to prAtibha etc. (tli ,se powersarise without any volition of the yogin) yet they act as 'obrtaclesto the purpose of the safi)dmo itself, i. e. these powers are impediments to the puruqa_jfrdna.The word samddhi in this ' silt:"aevidently standsf or pawrt';e1a sathlana. A similar use of the word samldhi is found in the Bhlsya passage g{rfqqr: tSAq) -4TzIril:(4.1) where the rvord samadhi obviously meanssathyama. ( 7 ) ln the last part of the third chapter are found the two silrras,namely (q61{rrqraft E}qftqeT} *e.+q ( 3.50 and sr?. ) !awd: TFasw* *qeqq ( :.si;, both of which speak of rhe manifestation of kai.aallta isolation ( ). A question m.y be raised about the relevanceof lbrming two sirtras on the same phenomenon (i, e. the manifestation of kaiual2a) two different in places ' of the same chapter. It may be further asked: Does there o.ir" u.ru fault if the sE.i-55 is read just after the sr. 3 50 in the form of gtrqtqq): {lavr.a q ? I t appearsthat thesetwo siitrastreat of isolation in two distinct ways and this is why one cannot serve the pufpose of the other. while the siltra 3-5c shows the factors to be avoided in order to attain isolation, the stitra 3.55 speaks o[ the condition which immediately leads to isolation. The reading of the sltra 3.55 after the siitra on aiaekaja_jl,ana $.54) seemsto indicate that iuddhi,-sa,n1a arises after the attainment of uioekaja_jft,ana. (B) A question may be raised about the reason for reading two strtras on bala (mental and bodily strength) (3.23_24)betweei the sitras on aparail ajilena (3,22) and stk Sia-uryaa ahita-oi akr stapr jftana (325). Acogenr reason forreadingsI.3,2S_2i in rhe af oresaid place is difficult to find.

Ei'
ISITJUSTIFIED TO HOLD THATTHE YOGASUTR'q'' AUTHORSHIP ?' IS A \YORK OF \'IULTIPLE

to maintain ths view Some modern scholars are lound authorship i' e' different parts' that the Yogasiltra is of multiple hold by different pefsons; someeven oIthis text were composed of one mind' that all of thesepersonswere not the validity of these viervswe Before attempting to examine the nature of authorship and the want to sav somethingot'o"t idea It must be admitted that the technique of .om'otition' 'the technique of composition' varies from of 'authorship' and of be basically wrong to ascribe time to time ancl that it would the technique of composition to' a later idea of authorship and of earlier period' Similatly the field of literary tompo'ition r'aries from time to time' the idea of interpolation' also the word authorship in connection We are of the opinion that a restricted' Vogut;tra is to be taken in with tlre works like 't'u not similar to a new composition' sense. Tbe Yogasutra is contain origi' under those works that of a poet' nor does it firll a large part lt is an n'clmitled fact that nality of their authors' works of his Ot Patanjali from the of the siltras are '^t"t changes ( in order *'u'i^ti"t o' with slight predecessors It is also "i't'u' of his new composition )' to suit the character etc' to Patafrjali gave new illustrations' reasonableto hold that aspirantsto yoga more suitable to the render his composition views in such he presented' the traditional in his times and that able- to comprehend them b:T-u t;i;"";t a waY that the ages catrnot be properly persons of different easily. Since there the same form of presentation' through taught "t"'-""U p'"*ntiog traditiona! views according 'tt" arise change' i" ""t-of of time' 10 the Ghanges

Is the Yogasirtraa work of multiple authorship?

53

Since the ancient authors, whose statementswere incorpo' 'rated bv Pataiijali in lris composition,were of one mind (i. e., 'they were tne followers of the same line of tlroueht), the .compositionof the Yogasr-rtla may be taken as an exampleof 'multiple authorship'. firmly holc thrt t'nere is notliing that positively sholvsthat the nerv 'composition' ot'the YS. rt'asdone by more nor unlikely that one or t\{o than one person. It is ho'"vever in the body ol the YS. afterwardsby siltras were incorporated belonging to the tradition of Patafljali with a view somepersons to elabcrating the views of the author. Such an act of in'corpTating sentences must be regardedas a commonly accepted custom prevalent in ancirrnt Indi:1. This custom is in consonance with the nature of praoacana or teaching { Such may be regarded as interpolations if sentences incorporated historicallv ). In the tradition these interpolations considered the same authoritativenesas the are accepted as possessing statementsof the original teachers for two reasons: first these :;interpolaled sentences are strictly basedon the oral teachings ,of the original teachers and secondly these sentencesrender aubstantial help io the studentsof later ages in comprehending ,.the views of the original authors more deeply and correctly. We Now we are going to show the futility of the arguments advancedby modern scholarsto prove that the YS. was composed 'by persons of different minds. Max Mtiller seems to be the 'first person who raised the question of the aforesaid kind of authorship by advancing two arguments. IJis first argumeut -runs thus : "One sometimesdoubts whether all the sitras can really be the work of one and the same mind. Thus while in -the course of Patafljali's speculation, we could not but give him credit for never trying to locate the mind or the act of perceiving and .conceiving in the brain, or in something like the ,pinea'l gland, we find him suddenly in 3.34, claiming the muscle ..of the heart:as the seat of the consciousness thought (Hydayc of ,,*itta-sathaidf'( S. S. L P. pp. 466-67 ).

54

An Introduction to the Yogasutra

In the example given above there is nothing tliat can ' even faintly show that the sfitras ane not the work of one andr the same mind. Patafljali's silence about the location of themind etc. ( in the sitrasin the first Ghapter ) simply shows' to that he did not think it necessary speak o[ it in that place"principles of dealing with' Ancient teachershad well-established the topics in a literary composition. According to theseprinci' to ples it is not necessary state the location of the ci"a while and similar other functions' of with the uytti's tbe ci,tta dealing second argument put forward by Max Miiller is as fcllows : ''While the human body as such is always regarded as dark and as unclean so that the yogin shrinks from contactr with his own, much more from contact with other bodies, we or are suddenly told ( 3.46 ) that by the satitlama restraint' and adamentine firmness may becolour, loveliness, strength gained for the body" ( S. S. I. P'p. 467 ). The We may inform our readers that according to yogic tradition there is no contradiction in the two views shown aboveand as such the question of multiple authorship does not arise at all. The rise of strength etc. is a rratural result of yogapractice and as such its mention in the YS. is quite natural in the section on supernorlnal powers. The acquirement of bodily ( colour, etc. is in no way against the aiuci-bhauozZ vividly descri' bed in Vydsabhdsya2.5 ) concerning the body, and the bhaaana may also be directed to the bodily perfections stated inYS'' 3.45. It is quite illogical to think that since colour (rapa) ot' (laua.1,a) the body is not one of the desiredthings of Ioveliness of yogins, its natural manifestation (which is the result of a" to part;cular kind of yoga practice ) does not deserve be stated yoga. The rise of rtlpa etc' ( as stated in 3.46 ) in a treatise on is not necessarilyan obstacle to higher yoga Practice, though it may causedownfall to such practitioners as are not properly trained ln the scienceof Yoga. T'he third argument of mcdern scholarssays that as supernormal powers 61s ussless and hindrarnes for an aspirant Ofl

Is the Yogasiltra a work,of'multiph

alrthorship ?

5$.

isolation, Patafljali cannot devote a whole chapter on the sqperrlcrrmal powers. We, on the contrary. hold that it was necessary ,for Patafljali to composea large number of siitras on the supernormal powers as they indicate the following facts : ( i J These supernormal powers point to the existence of a subtle world behind the gross world; ( ii ) the rise of supernormal powersconvincesa practitioner that he is running on the path of yoga in a proper way; (iii) a large number of philoso. phical doctrines may be deduced from thesepowers. 'It should be noted in this connectionthat thesepowe'$" to are not natural obstacles isolation. It is the misuse of these powers or the blind attachment to these powers which causes downfall to a practition* r. Moreover yogins of only a p.lrticular. kind may attain isolation without acquiring these powers.. For others the acquirement of these powers is a natural fact. It should also be borne in mind that yoga practitioners are greatly helped by thesepowers. for they may use them to get rid of those circumstancesthat stand as obstaclesto yogr.l practice. We may further add that the rise of the supernormal powers is so natural that no autbor dealing with yoga practice ean dispensewith them. It would be a fault on the part of an author of a treatise on yoga practice to remain silent about these powersr for his silence may create the wronq notion that these powercare not the natural results o[ yoga prrctice. That is why every treatise dealing with the ahgasof yoga invariably speaks of these powers. Some of the modern scholarsare found to hold that, the first chapter of the YS. rnay have originally formed a book, complete in itself. Max Miiller also held this view ( S. S" 1. P. p. 455 ). Let us take this unfounded assertion as valid. Now if rrye assumethat (the rest of the text ( i. e. 2-4 pedas ) was corrposed by the followers of the Patafljala school by following the oral.

-56

An Introduction to the Yogasirtra

of teaching" the said of staternents Pataijali, given at the time the nature of 2oga' rernarks loose their force totally so far as the rest of the oid2a is concerned, for had Fataljali cornposed sltras stating the views book, he would have also composed Unless it is shown that propounded in the last three ch"pters' arrd fourth chaptersare the doctrinesstatedin the second, thir<i chapter with the views propoulded in the 6rst not in consonance tlrat the last three it is phitosophically meaningless to hcld of the first chapter' chapters are not composed by the author chaptersdeal with As a large number of ,ilt'u' in the last three by narne only in the first those entities that are mentioned h:aya i' e' v6 anI' sarbsk[ra chapter (namely kle3a,karman, vip:rka' thatthe author of the etc. ), there is no illogioitity in holcling the 'first chapter.o-po,"J the last three chapters also unless reasons' opposite view is proved by independent to hold that "the sltras Philosophically it is quite baseless with the other parts of on iivara (1.2g'27 ) are unconnected the foundations of the system" the book as they contradict p 15 )' for the nature ( Garbe: The Philosophyof Anci-eltIndia' of the Yogasiltra are in perfect 'onso' )na'trrr",iorrs of i3vara of the purusa principle and the three aance with the nature to the Yosa philo"ophy God is an assemblage noour. According of tbe gunasand liberated divine citts is a modificatiorr )"r".tt, purusa principle') This concep' ii, itruminated by the immutable the prpular concep' lsvara is b:sically different from ,* "t Tbe views about oi God as found in various systems' ti*, the YS' ( and the bhasya thereon ) are the tUou.oo, stated in ,corollaries of the principal doctrines of SiLirkhya' Inconclusionwewanttoassert'thattheexist.nceof .composite works in Sanskritisnot deniedby us' The extant examplesof such works' texts of the Purdqas are the glaring multiple authorship That the extant Pur6pic texts are of '*uy 6u convincingly proved by some cogent reasons' A Purl:ra ,**i i, a collection of some dialogues ( saiaddas) on subjects

i"iiirnuitl

of purusaand prahrti' ( r.o be explicit : the

Is the Yogasitra a work of multiple authorship ?

57

'of different kinds. No logical connection invariably exists in 'the order of thesedialogues. Moreover most of these dialogues appear to have been originally composedas independent works, which came to be incorporated in a ?urI',ra in different times with necessary changesin order to suit the purpose of the author whose business was to satisfy the need o[ his readershaving varying capacity and belonging to different sects. Tbe nature of the subjectsin a Purdga also points to the multiple authorship' A Purdna mentions such historical factors as belong to different periods of time. It may be easily observedthat certain passxges of a Puilpa propound contradictory views. There are verses in one and the same Purdna that praise as well as blame the same religion or deity. The treatment of the topics in a Purrpic work sometimes clearly showsthat it was composed by many hands' Even judging from linguistic point of view a Purara text cannot "be taken as eomposed by one and the same hand. Noneof is {hese,characteristics found in the YogasEtra.

$;
A NOTEON THE SOTRAS TI{E YOGASUTRA-. IN
The sentencesin the Yogaslfra are of the nature of sdtra, rhe characteristics which have been clearly stated in ancient of works.l On account of being composed in "the s[tra style these sentences required to be explained with the help ofcertain' are rules called nylyas or paribhisas, As for example the sitra 1.7 is to be explained according to the ny:iya ceid sl*qcfrsctFg: in order to relate the word pram6'a to each of tbe three factoE ' mentioned in the sfitra and not to the aggregate of the three. On the contrary the sirtra 2.1 is to be explained with the help. of the nylya'qtEif qrEsqRgCTlg;, so that the word kriyEyoga would refer to the aggregate of the three factors mentioned'in this sir.tra. Besides the the assertive and prohibitive sr-rtras Yogasiltra con'ains the following kinds of sr:*ras: ( i ) Siitras coining sarhjfids( names). The siitra on sarhyama( 3 4 ) is an example of this kind.2 A sarhjfiesrrtra restricts the meaning of the sarhjflE-word. The meaning of a saLirjfra usually varies in different systems.

l. qeqrseqsfiqrq
sf

sFTq

Faraa)1cq I

cwJccqE?j

d?[SE"l fss: lr ( VaYu-P-59. 142).

A sEtra may be

ccmposedeither in prose or in verse. It is wrong to think that prose, verse and sitra are the three distinct styles of composition. 2. The sense of sarhyama shown here is flRgrfC+. Since

it is not an artificial ( a|sq ) rvord liketT ( 1.1.20 ) fa ( 1.1.64 ). etc. of Penini, it must have a denoted sense

(areqqqi) also,which is eslafuig faaig sTfalftxtrs(Medhntithion Manu 2.441rFafufg qf{ qtqtsfqeaciaq'

A note on the sEtrasin the Yogasiitra

59

( ii ) Sntras showing atidefu ( application by analogy ). 'apt Tlte s*tra 'Il:inam es:tvh klr*avad uktam' ( 428 ) is an eilmple of this kind. Ati,deia is usually shown by using the tecdndary suffix ucli. Sometimes atidela is shown by such 'this may be explained by that'. The stttras dOclarations as 1 . 4 4( e t e n a. . . . u y a k @ a f ) a n d 3 1 3 ( c t e n a . . . . . . r y a k h l a t a h r e t ) a tLreexamplesof this kind. ( iii ) Srrrrasthat show oikalpa ( option ). The sirtra fJac' rdPraqidhanad (1.23 ) is the well-known example of oikalpa. o-a We are of opinion that the means to wbich it is alternative is the two-fold path of obhlVsq,-auirAgJa stated in strtra 1.12,3 ( iv ) Strtras that sbow samucca)a combination ). Accor. ( ding to Vacaspatithe sftra 1.33 is an example of thiskind, for rnaitri, etc. prescribed in this sitra are to be combined with all of the six meansdescribedin l. 34-39. ( v ) Siltras showing niyama ( restriction ). Usually a niyama-sitra contains the word eoaot tu. The siltra l.a6 (Ta eoa,. ) is an example of this kind. Brcvitlt in thc sil.tras The chief characteristic of a sfitra is its brevity ( tdgh.aaa \, Ttrat is why we find ancient teachers to declare that a sitra is commendable if it cannot be reduced to a more concise q?qa form ( cp. aia gi aq fin'lq'q {TrclqqFot"I Mbh. Pradipa 7.4.47 ). This brevity is effected by not using certain words that are required to make the intended sense complete. The omission of the words required to co6- , plete the intended sense is filled up bv two processes known as adklalesa('speech-remainder' i. e. tbe part of a sentencewhich is wanting and has to be supplied ) and anuoytti ( connection of some words in a preceding sltra with the following sEtra ).a 3.Vi.dc my paper ,What is the meansto which ,$vara,prani. dhlna is an alternative'( Ludwick sternbach Felicitation Volume ). 4. For the nature arrd function of vdkyade;a the following.

60

An Introduction to the Yo gasiltra

Examplesof vrkyas6;a are to be found in YS. 2,41,2.47, etcl in theseplaces the verb forrns in finite tenses viz. bhaaanti, bhaaati, etc. are taken as vakyasesas( see the Bhasya ). It is not the verbs meaning existencethat are to be taken as the examplesol udkltaie;a, but the verbs along with words signifying As particular statesor conditions are also to be taken asarkyaieta. for example,the expressions (enud) i6k6q?t' rla|d in 2.4,1 ue regarded z,s oak2aie;a of the sd. cq(qlifqoqr;Fu"q1qfflual{' 'csfd t 2.+l ) ( see Vivarar.ra). The expressions sdsrfqal as given in the Bh':sya ( orr siltra 2.35 ) are also to be taken as vdkyaSesa. An example of anua'ytti, found in s-u.1,36 as is expressly is q;Ts: fecfqftq;qa-1t41?Tdfr. stated by the Bhrsya sgffrtic;;tT All of thesewords in the Bha;ya occur in the precedingstr. (l'35) and they are to be connected not only with the sir. 1.36 but also with the siltras 1.37-39 as is clearly stated in the Bhdsya. The processof anuartti.is of various kinds.s As for exam' ple in somesiltras we find ekadela-anuaTtti The word tatra in 3.2 is an example of this process. It refers to de{a,a member. oithe precedingsrlua ( 3'l ). of the compoundword deia-bandha "similarly the word tasya in 3.10 refers to the word citla ( or 'niruddhaksapd-citta which is a member of the compound word ) in tt niruddha-k;apa-ct a-anaalta 3. 9. form of The Yogasir.tracontains examples of the apdkarSa .anuaytti connection of the words in the following sltra with ( the wordsin the preceding sdcra) also. An example of this form of anuvrtti is found in 1.3+. The word r'fti'i in the

. statementsare noteworthy: qa qia a[asit i(t{zi gcllqa q aIECirs: ( Suiruta. sec.on Tanffayuk6i); sfiErqtCtCqtci sr{cs}qq alqilt;r {4(q ( Slbarabha;va 2.1'l ); q*g qfca qtlrslqr64r{t{q ( Pradipaon Mbh' B'4' 30 )' s. qi eraq qErF{ gqfqs:rft, str(6td g qtsaqfqi$* "''"irfqq(qqi'dqrEfe ( Prad Pa on Mbh' 8.2.e0 )

A note on the sfitrasin the Yogasfrtra

61.

following strra (1.35) is to be connected with this siltra in order to make the meaning of the sirtra complete ( aid'eT. Vai ).

For connecting the words in the preceding slrtraswith the words in the following sr-rtras,sometimes the case-endings of the words ( in the preceding sil.tras) are required to be changed so as to con$true them properly rvith the words in the lbllowing sfi.tras. This process is known as uibhakti-ai'patiyatna A n e x a m p l e o f t h i s p r o c e s s i sf o u n d i n 2 . 2 2 . T h e w o r d n l , t t c o t in this siltra is to be connected with the word dr!1as2a in the precedingsu 2.21. As the word is in the sixth ca'e-tnding it so is required to be changed in the {lrst case-ending that it may be connected with na;Iarn,a word in the first case-ertding. find Like the change in the case-ending we sometimes of alteration in the sense a word ( existing in a preceding sutra ) when it is connected with a word in the following sfrtra. s T h e w o r d t a s 2 a i n s r . t . 2 . 2i7 a n e x a m p l eo f t h i s k i r r l . A s t a s 2 a ( fad used in the sixth case-ending) is a pronoun, lt must refer in to the word uiaekakhyati the precedingsrltra 2.26. As the word aiaekakh;tati feminine it cannot be referr,:dto by tasla, is gender. Thus we are compelled to take a word of masculirre ( one in the word oioekakh2afi the scnse of arutkal;h1,dti'ntat who 'oi,aekakhlati a word in rnasculinegender so that ,dtla possesses ),

can be grammatically conrrected with it. The Bha.ya Passage shows that the word ccaFE(QqId-: Ili4lr{r{: c(}fd oiaekakhltdtiin sn 2.26 is to be taken in the senseas shown above.6 powerof the expressi.ons the TS. i,n Indicator2or sztggesti,ue ( A srrtra is usually regarded as srtci'tdrtha indicative of a stated in the body of the siltra )' not number of senses expressly 6. According to us Bhiksu is wrong in holding that da may refer to rt)$q in su. 2.26. This view is not in conso-

nancewith the Bh-a-sya sentence ip}k.,..... The ry61;X cigfEdfEasa4Tfd must be taken to be an example of Bahuvrihi comp^und.

-62

An Introduction to the Yogasiltra

Tbat is why the authors of the ancient works in srr.trasrefrained which mig[t from stating in the body of the sirtrasall those senses through arthApild or presumption (T5tparyatika I . I '2)7 be known There are some wellknown devices through which these unexcan be known definitely. A few examples of such pressedsenses as senses stated by the commentators are given here: urrexpressed ( I ) The Vyasabhlqya says that the non-use of the word indicates that the sorla in the word cittaaytti in sltra 1.2 which ail scmprajfratoform of samadhi ( concentration ) in to be known as yoga' Had thearttis are not restricted is also in patafrjali said. saraaei,ttauytti,ni.rodha str. 1.2 only the asampraof concenilation would have been regarded as yoga' jnaL fotm ( 2) Smrti( memory ) has been read in the lasrplace in gglqfqcdqfaqecfaElttCIqi the siltra enumerating the five ulllis to the Vivarana comm' (l'll)' ( 1.5 ). This placing, according indicates that memory is causedby all the aTttis( *gi: xmotrfe'

atia qriEfq+tdesiq faivt: ).

saysthat though the word urtti in srr. l.l0 ( 3 ) V6,caspati for defining nidrdis useless, it is read in the section ( prakarana ) of vrtti, yet the word has been used by Pataffjali which treats with rhe intention of laying stresson the fact that nidr-a is alss that exists in dreamlesssleeps ) - a view that a vgtti ( awareness was regarded as invalid by some eminent thinkers. ( 4 ) Vacaspati saysthat the word lakti has been used in the expressiondyg-d.arianalakti' ( in 2.6 / with a view to indicating tbe relation tbat existsbetweenseer( dr{ ) and dar!ana (the cognitive principle, i. e. buddhie )'The relation is said to be of the nature ol 1og1ata,i. e. the capacity to be an enjoyer and to be an object to be enjoYed' ( 5 ) The Vivarar.ra saysthat Patafljali has not formed a compound word like Ece-gsq-dq'lqin sI. 2.17 ( but used two

( 1.1.2 7. qf qqiiqcdqzFI{I Esiqfia Tatparvatika ). lecfdcff,ltk gfn*i f,a}aqr 8. frar+rrggioe] ritemlolr{Tkd q'irqaloeui seretariiu{ 9. egrhclftfa s+rat taluT+,grrlreq]: qffrqqqr{ |

A note on the sirtras in the Yogasutra wordl,

63

namcly a6e-{qq}: and dq}rr: ) in order to indicate that drastg and dqSyaare of absolutely opposite nature ( bhinna. ' ' juo1otoa'i.to ( 6 ) As tcrwhy Patafljali has formed two separatewords, naruely pariqama-tapa*sarilskara-duftkhd and guq'a-aytli-airodha ernbodying two sets of arguments to prove the assertion of 'larvadr duhkham' in 2.15 instead of forming one expressionlike rparinirna-tIpa-sarhskdra-guna-vrtti-virodha' ( with the third the fifth case-ending ), the Vivarar..a remarks that as the or second argument is highly subtle in comparison to the first argument, no compound was formed with these two words.ll The commentator expresslysays that only the advanced practi(oppo. tioners of yoga can realize-the nature of guqaaytti'oirodha. sition of the fluctuations o[ the gu'ras ). ( 7 ) The Vivarana says that though Patafijali mentioned drSyaafter dras[r in 2.17 yet at the time of showing their characteristics etc. in the subsequent sirtras we find him to describedrdya ( 2.lB-19 ) before drastr (2.20) with a view to' indicating the fact that the realization of the dras(r depends upon the realization of the dr$ya,l2 i. e. one may realize the drastr after realizing properly the modifications of the dgdya. 10. Eseesqdqlq ek g 6rifi6l gcrr[srTfffiqqi aq]N;csrqtqcs-

ar1lcilsfq. Further remarks given here by the commentator deserveattention of the advanced students ofyoga:

q]*grrrrqa]:s(qrfqi]: cqrqgtqq]frfe ar qa'fag' crqq(qr;qqiaEcciq. qcgeqqrlcq qq, (errflq s'q'lq'l F6geaqqqqtt qrqar qfiqrcarqsrilc ? ll. ag q fsqsi'qi gur'Farifmflnqr frfia *daqq r iq e,lq:t sg{:qrgrrirf,qqrqEr! gcrgfrfa<)sl qf( qRulrqatqdsst?E:f(fd fdfEuzr: d(.snursdqacfsar I fs++cr{sa} gql?fflfar'fqr fst'qr gk farrtqatcfseffia(q'q ,/qT6(srq sda: e-{geeern;qTEqmq"rs;qrs:I I r 2. ;ig q aEggs4q'lkig*6 Hdqi I (tE sqcrsqft{qr4 EsE(qr otta Xai'Efsarlq iq Elc: I g{qtaqqtqqqgal6qqlq ?6q. (q6qrqdlqw{lrtq ). (

6,$

An fntroduction to the Yogasdtra

( B ) The Vivara4a remarks that though oiparyay,' ( erroneousknowledge ) being a form of avidla, is required to be restricted at first and as such it shculd have been mentioned in the fir-"tplace in the sirtraenumerating the lrttis ( l'5 ), yet. has prom,-)4a been read in the first place to indicate the fact that valid know' pranarya ( meaning here gu4a-dogru1fr'ana, without ledge of defects and merits ) there can be no endeavour to oiparyy ( restrict ai'par1a1tai. e. as the anti-yogic character of in the first is known through Pranal'a it has been mentioned place ).13 always ( 9 ) The order of enumeration in the sltras is that in found io be significant. The commentatorshave shown ltaddhA,etc'\' namely rhe sirlra 1.20 lwhich mentions five up-ayas means' the preceding means is the cause of the following the A similar relation is found in sil. 2.+l mentioning five results of lau,eo.ta

qa sITFrI?A;f 13.Seethe pa'sage: 3Tfqil q isqdq tf( s farlquau:"- "'siqlqq, sltilq srqrzr l4qziqtq fctlq+lqaqt (qrfs UEIE'Isflrqtqe{eslq ft<-itT' xla gtwngi:,"""ilqrq scrorgiltE srq1ufgilq I flOt s gqlElsl scl0ifd-(E{-'6t fqqzlqrfriqnq ( faqlur llq ).
14. The examplesgiven here are taken from the commentaries. In a large number of rrlacescommentators are found to be silent about the suggested sense of words used in the YS. Take the sEtra 66] calsfs(ai f,qq,<qils: cqlqs4ss(3.48). are Here si,ddhis mentioned by using three different words, though they could have been mentioned in one compound word, namely cciqfses-fs{rol{Ft-cETTdqrrlsiT. The use of three separate words suggests that ( i ) these three are not related to one another, ( ii ) that they si,ddhi,s are dissimilar in nature and that ( iii ) different stages of qFaava are required to acquire them; cp. o rin9s h6Fya n G Dh. S.8.21. b Maska.

a note on the sfitras in the yogasfitra

65

Irrcgularitics in thc siltras Various kinds of irregurar use or construction are found in the srr,tras. Generally such irregularities are accepted as valid by accepting the principle that ,the expressions in the sttras are slmilar to the Vedic expressions'( Chandoaat sntrapi bhaoanti, ).tr An example of irregular placing of words is found in str. 1.46 ( dT qq siflq: eerfv: ). Vacaspati remarks that the word eoais out ofplace ( bhinna-krama i. e. it should have been ) read after the word sabiia,ra Irregular use ofcase.ending is found in a few slrtras. In stttra 3. 19 the sixth case-ending has been used jn the word prdt)a)a, which should have been used in the seventh case_ ending as we find in the sntras of similar kind. For example seethe sttras 3.23, 3.27,5,29,3.82, etc.in which the names of the things on which saiytama is to be practised are used in the seventh case-ending (Candre, Dhruoc etc.). This shows that the use of sixth case-ending in the word prou,oJdin siitra 3. 19 is irregular'. Since the Bhagya uses the word prauaJe (a word with seventh case_ending ) while explaining this s[ltra, there is no doubt that the use of the sixth case_ending is irregular, or we may say that it is an example ggcq$ of qgl] 15. Thoughitis held by Kaiyata that tbe field of the ny6ya q;El?fq gefw rrefie is the siitras of vyskarasa ;"i, ( Pradipa on Mbh. l.l.l ), yetthe works on slstras other than vylkara:ra are found to contain irregular uses of case-endingsetc., qrfii66 are usually solved by taking resort to this nydya. For the real import of this ny_aya, *y r"u qfqt'tq aql${o1 .rr Brgvito;T, pp. 96-100.

b
,J

16. It is remarkable to note that qiT is often found to have been used out of place by ancient teachers; uiilc Saba,i-' bhlsya 10.8.35; Devabodha's comm. on Sabh6_p. 57,14; Mahabhdsya t.4.27, 4. I. I ; gk._prdtisakhya 4.37 padamafr. ; jari on KeiikA 7.l.lB.

6O

An Introduction to the Yogasdtra

Irregularity in the use of sarhjflE {abda is also found in the YS. The word asmita is used as the name of a kleia in2.6 in and as a particular alambana 1.17; it is also used in the sense of aharirkara ( the third aspect of the organs ) in 3.47. The word aife;a has been used as a technical term in 2.19; it is also used as a non-technical word in 1.49 and 4.25.LI is The word oi,torka found to have been usedin l. 17, I.42, 2.33 and of 2.34 in differnt technical senses. Dh-aran6. a particular kind is called Videha ( feminine gender ) while the word oidchais usedin thesenseofa particular class of yogins in 1.19. The word pratyolo has been used in the sense of cittaaytti' and hetu in different sfrtras. Use of verblorms i'n the TS. In the whole body of the YS. we find the use of only two hi2a-padas,namely e{tqf in 2.52 and qIfiA in 3.36. It may be asked : what was the raron for not composing thesetwo sl,tras q;q ? as (I(l: sffir{tra{q{4: and ((: crfilT"""'srefil It appearsthat Patafljali used the verb forms ( instead of namely kyya andjanman ) to indicate a subtle using substantives, sense. The word k;i2ate is a form of the karmakartyuacya( oide Vamana's Kdvy6hnk5rasntra 5.2 ) and as such it indicates of naturality or easiness the act ofdwindling; to be explicit : as a result of practising prln-ay5ma the prakdsa-aaarat.xas f coverings of the light ) get dwir,dled naturally and no seperateeffort is neededto destroy them. The use of the verb form lays stress on the natural rise of this spiritual result of a physical act of breathing, It is to be noted that there is no exaggerationin it as the yogic priu-riySmais not the same as the physical exercise of breathing. 17. Cp. the paribhi;a eqqqfdf{ qqfd-,a worci may be used in a technical as well as in a non-technical sensel' For an elucidation of this paribhaqd,seeMahabhegya on Pa. I.1,22. The intended sense is determined either by context or by the traditional exposition.

A note on the sEtrasin the yogasirtra

67

We may also think that patanjali used the tiianta words as he had to show present tensein order to indicate ar irnportunt fact. The present tense in krlyate indi.cates that .in proportion as the prelltlyama is foliowed up, so the veil .f k""*;d; ;"; .dwindled;' that is to say thar the dwind,li,ng pra*,ifur"i"io does not depend on the final development "f ofprenaydma; cp. Cakrapdni's comment on the Caraka purrugu C&qIICdft{fIqq TEII: sTtf{Ttqqlqere rrqrrqq qfsaar: (srrira 6.16). pari'amatah is a word ending in the suffix iatr bearing the senseof ht_t,dkaro ( present tense ). The purpose of using the form qrq?d in 9.36 is to indicate frequency in the act of rising, i. e. patafljali rneansto say that prdtibha and other powers uiire f".quently in a yogin possessing puruga-jftand,even ifhe has no volition to produce ( i. e. they come into existence without sarigtana). The them Bh:igyahas used the word nit,am ( in connection with the rise of these powers ) which, i. ttru p"u.".rt context. means nothing but frequency. The word ni.t1,i* in the senseof frequency or repetition is often found in ancient works ( pada Astddhyiyi 5.1.76and 8.1.4 with commentaries ), and Vatsylyana,s bhasya

on 2.1.+2( kqilfd fmqr+crs: ).."

18. As to how the word ftee signifies the sense continued of repetition ( arsteoa the following ) remarks of Kai_ r,.TEqT y ata arc note-worthy; fttawaaqn gatqeeoryqJ !aals{:, sld(T?dtgf:{sffttelsfiq, ailrfts04 g lmqtceoa.lqs{Feurzt rftclsei:, qfsq'lqof:qil{r;qfifqiq fl? srrhrq 1 pradipa 8.1.4).

7
A NOTB ON THE VARIANT READINGS IN THE YOGASUTRA

The present discussion on the variant readingsis entirely based on the printed texts. The variant readings in the YS. are of two kinds; either ths variants are expresslymentioned by the commentatorsl or a reading accepted by a commentator seemsto be unknown to another comnientator.z Usually the original reading of the sirtras in the YS. are determined with the help of the Vylsabhagya, which, however, clearly refers to the words in the strtras in a small number of placosonly. ( It is not the purpose of a bhd;ya to explain most of the words or even all the important words io a sltra.)s It is however unanimously agreedthat the readingsof the sitras in the YS.

l. 3{" Fcrg{rqlfElccI6: sICtfE{(qrEgqersiiq: (Y.-r'ar.l.l7); qiSscqqlqtef:( Y.-var. t.25 ); gqtg$qf e?indlefqi( g:qtgalqlewdqtqta: ( Vivarar.ra 2"7 ); q;aqilil is read in 2.8 ); gqgiatsclwkf( ficfE*fla (Y.-var. z.l5 ); qIE6a ( Canririka 2,47 1; *qr[oaEq]s aln;d-aTifi(DF( ( cld) fEtw""""fosqrlt UcrsqifqrVivarana 2.19 ). 2. The reading fstqrfstqFeq.rrcr"Ifes[r: { 2.19 ) is not other than the VivaraLra. found in commentaries The comm. has afforded reasonsto justify the reading ( adoptedby him. The readingsiqlqTlEfiTq in a.31 ) is found in the Candrikii only ( all other comm. read: sqiqcqqoitffq ). 3. Bhdsyasare sometimesfound not to comment on all and the s[tras of the text; seethe Mahdbhasya the Sabara" bhasva.

A note on the variant readings in the Yogasatra

69

.are fairly correct and that it would be wrong to doubt their genuineness without showing stronElreasons. It is surprising to note that the oldest available commentary on the VyS,sa.bhd'-.ya called Tattvavai$aradi by VAcaspatidoesnot show variants in the readings of the s-utras. Vijflanabhiksu, another commentator of the Vyasabhlsya (l6th century), showedvariant readingsin afew places( e. g. 1.17, 1.25, 2.15 ). The Vivara{ra commentary, which seems to have been composed after VScaspatr,also sholved v?riants in the srttras in two or three places onlya. In the direct commentarieson the YS. by Bhoja, BhdvlganeJa and others we find a considerable number of variants, some of wliich arc not found in the aforesaidcommentaries on the Bh6sya Except a fetv noneof the variants bear any importance, as their imports are not different from those of the other readings. We sometimesfind examplesof editorial error in the read. ings of the siltras. As for txample the word tsfldqHt: read in the sirtra 4.34 in the short commentary by Ndge(as evidently seems to be an editorial error, for the word actually explained in the corrmentary is fkftsrian:. such examples. It is not necessaryto multiply

Some editors are foLrnd to conceive variarrt readingson the basis of the explanatory passages the commr:ntaries. In in most casesthe process is misleading, for the usual practice of the commentators is that the;' use wellknown and easier words in the place of obsolete anC difficult words used in the original text without giv*'rg any ilCication that the-"ewords are 4. gergnzir. g,qTEcl;fk qrtq'i qr6! r\ 2.? ). 5. There are two commentaries ( vrttis ) by Nageia-a large one called Chlya ( pub. in the Bombay Sanskrit and prakrit Series No. XLVI ) and a srnall one (pub. in the Kashi Sanskrit Series, No. 83 ). Dt. Dasgupta wrongly takes as lhe_Claye_vq_tti a commentary on the Vy-rsabhlsya ( H.

;I.P. I. ,p.2r2).

70

An Introduction to the Yogastrtra

in the original text" used by them in the place of the words used in this connection' The foilowing examples may be considered qiqlTf though the fn his commentary Bhoja has used the word word aiicqlTl' It would be wrong to sfitra ( 3.21 ) contains the thinkthataccordingtoBhojathesfrtracontainsthewordslsq.lTr been used in the comments on simply becausethis very word has that this word has been used this stttra without any indication it is wrong to supposethat in the place of sldcqtq' Similarly the word qlcFqfsttct according to Bhoja the s[tra 1.49 contains used in the commentson simply becausethis very word has been without the indication that this has been used to ex' this so.rtra has used the plain the word qlqFqf,qqqt in the sirtra. In fact Bhojaas word qTrtl;qfeqqt for the word wqfqqqt in the original text clearly than the word sense more this word shows the intended principle has its exception also' aFqfqq4t6. This always those The commentatort do not seem to follow sucb upasargatas are words in the original text that begin with any appreciable ( more or lessanarthakos i'e., there does not arsie As for example thoragh change in meaning if they are not used )' some commentators word ainiu'1tti,, the sotra 4.25 contains the Similarly we find the use of are found to use the word ni'u'ytti' though the sntra (4''32) the word samaptiin some commentaries opposite kind are contains the word pari'samdpti' Instances of wotd prajoalanam also noticed. A few commentators use the jualanom' though the sr'r*a ( 3.40 ) contains the word suf8xes' Though the A similar use is found in the caseof aTqfifqfqtflq yet some commentarisiltra 4.13 contains tbe word of our commentatorsare found branches of Sanskrit literature' While

almost in all the

qqlqf,sucq in 6' 3' I09' the Pdnini used the word the Mahlbhdsya o*"6 gqf,esafa' In the ifasst(aqt+(q vrtti uses![6' 3i1.6.22 contains the word o]'r, while its

A note on the varient readings in the yogasiltra es are found to use the word arqRolirlq ( arfturfuea

7l

las the same meaning as dtTftullc ) it being easier and shorter than sTqf{qfcea. A similar tendency is found in connection with compound words. As for example some commentators use the words ftssel 3lf{acel: ( t .S i though the sirra conrains the compound word ResaTF*osg1". There are however casesin which the actual forms of words in the original text ( as read by the commentators may bo ) rightly inferred on the basisof the words used in the explanatory passages the commentaries. Such passages in are worded in such a way that the forms of the words ( in the original text as ) read by the commentators may be definitely determined. As for example the explanatory passagese{AeTftfqgrTs[E4tq in the comm. R:Ljamtrrtarlqlaand Candrika clearly show that their authors read afqqglqqfq in the sEtra 4.20 (and not aFTqql{qfq as read by others). The commentatorscannotbesupposed towrite an explanatory sentence showing a reasonifthe word in the original text does not bear the same character. Similarly, the explanatory passagein the Candrika on sitra 4.33 clearly indica. tes that the commentator read the stltra as containing the words qftqtc: atqrFdfqqfEt: and nor qftqtcrqlFcfautqt as read by others. The word q+tqil used in the Bhojavftti 1onyS.2.4l) positvely indicates that its author read this very word in the sfrtra ( in the place of ttTrc as read by others ), for here the commentator had given a definition of a term used not by him but by the original author and as such it was quite natural for the commentator to use the same word as had been used in the text. Similarly the mutual connection ot the relevant words in tbe commentary by Bhoja on sir.rra2.27 suggeststhat Bhoja in the siltra and not tff?ilIfq: as read byothers. The proper way of determining the readings of the sitras as acceptedby the commentators is to observe their readingsas given in the pratikas in the cornmentaries. occasional stateme$ts of the commentators that such and such expressions are read fl;a{ql

72

An Introduction to the Yogasittra

( sdutras i. e. used in the sltras ) are the best helping factors in deterrnining the original readings of'the sLrtras. is needless to say that on account oi the absenceof reliable editions of the commentariesthe aforesaid way cannot always be followed successfully, as the following examples would show : ( i ) One may be inclined to think that the sirna 1.49 contains the word qla ( and not %i1 ), for the printed reading It is however of the commentary Candrika is qlasriqcalaq. quite likely that the printed reading is corrupt and the correct reading is q6qTq'qil;I{r for the BhIsya. and some of the commentators clearly read *1-6 and take it in the sense of qtrT{Fqilr?r. ( ii ) Similarly it may be considered that according to the Vivarapa comm. the sEtra 3.20 reads { q FJta;'lqq and r'ot '6q is not found in the printed ;T q aq tsil;rq, for the word reading of the commentary. As the commentary has been edited with the help of only one manuscript ( uide Intoduction' xxuii), one may rightly think that the reading of the comm' is (Ilocq;l{, the ;f corrupt and that it should be corrected to ? ( It is quite natural reading supported by all other commentatols. to read a pronoun ( here d( ) with the adjectival expression ilosqqq. ( iii ) The Vivarala comm. reads tf? as the first vrord of the sltra 3.12, which, according to all other commentators,is a6:. (s appearsto be a corrupt reading for (Gi' It may here be 'in samddhi'or 'at the time when supposedthat since eTq:means (d3 was replaced by or samadhi sanddhi,paripamaafises' the word 6? in later period in order to expressthe senseof adhikaraqa in a clear way. The difference in the readings of the s-utrasmay be deter' mined with much certainty by observing the tfHrrsfqs as girnn 'It

A note on the varient readings in the Yogasltra

73

'by the commentators. For example, from the remarks of Vivaraga ( fqfttft sl.tgtiE: ) it appears that in his tradition the ftqfafqqFt{Tl while sutra was read as lqqqeiil ?rI q?fflt(q?il

all other commentators read {Tl before ftqfefqqfiqf,t. As the context shows that the sthiti must belong to the citta { ot manas the use of fqfl(q ( or tav: ) was considered useless. ), As the Bhhgya refers to the reading qEg:, it is reasonableto coflclude that the sutra was read without the word TTq:by a teacher of later age. the variant There is little doubt that in a number of cases readings in the YS. are due to the mixture of the Bh6sya words ( usually called p-atanika with the initial words of the siltras. ) For example the siltra 1.26 is read by some as beginning with the two words g qq:, both of which, in fact, constitute the pdtanika of the Bhasya on this sritra. Similar is the case with the reading of ttre sltra 2.50 as accepted by Anantadeva. A similar caseis found in sir. 2,30. Some read it as beginning with Aa, evidently an expressionin the Bhagya. The Vivarana reads che sltra 3.14 beginning with the word iofrc, though other commentators take tatra as a word io the pdtanika of the Bhagya. t3ne may think that the words (f ( constitute the pannika of the Bh?isya, which s'ftra 1.14. It is noteworthy that in a few places the commentators have disregarded the readings of the s[tras that are accepted by the Bhdsya. For example, the sirtra 2.3 must be supposed to contain the word ccq if we read it accotding to the Bhdsya (mark the question ftq;a) il in the pannikd), though some commentators read the sltra without the word {5{. In conclusion we want to draw the attention of the readers to the fact that since the peculiar readings of some of the sEtras .as recorded in the Vivarana commentary have not been referred to by other commentators, it may be surrnised that this cotnttreo' are wrongly read in the

74

An Introduction to the Yogasotra

a tary represents different recension ot'the Yogasfrtra. We may 'southernrecension'. The Kapilasuri dialogue in the call it the Santi-parvanof the Mahabherata ( Kumbhakonaed. ) indicates that there was a Sd.mkhyan school in south India. It is quite was likely that the Jayamangald comm. on the Sarnkhya-kerika
corrrposed by a person belonging to tfis school, and that most

probablythe authorsof the two commentariesare identical.

8
WRONG READINGS OF A FEW SUTRAS Some of the readings of the siltras as accepted by different commentators do not seemto be correct. A ferv ol'such readings are going to be discussedhere.

and 1.16 in the placeof ffisqlqsq as readby V6casPati is to others.l According us ({ggTslan{ the eortect reading'
for the questlon aaf f* 4lq expressed in the last part of this sirtra becomes intelligible ii we accept the reading (IEgc[sf{q. Moreover if we accept the reading degglul$q, a requires to be read in the scrtra ( as a rryord like fqtrqtt the sirtra doneby Bhiksu ) so that the argument embodied in becomescomplete, while no such addition becomes at all necessary if we accept the reading dEscluTfiq. It is a compound worcl and requites to be dissolved as <E (i' "'fsf,q:atqq) 'It is wrong to take the expression dg{TuT:[{ sTEcIuiqq aq. as two separatewords (namely d( and elcclqmq) as is found

i i ) Bhikgu and

his followers

read tficrtllTtq

in YS'

5hswr The suffirt in this expression works. m6dern in some

that it is an example of Bahuvrihi compound' ( 2 ) Bhc.ja( in some editions of his vrtti ) 'qlf:q"J' in YS' 3'51 ({qI?gcFT' seemto iead saaminin theplace of sthanin beings who invite c??O ), as a synonym cf those celestial pleasure' According a yogin of higher order to enjoy mundane as word sthAni'n t}:ie to us the correct reading is sthanin' The 1. Whether the sentence n 6{fqf,di{ E(g (EgqTqI{ <IEI

probably it ia tarq is a strtraor not, is doubtful' Most to belongs the Bh-asYa.

An Introduction to the Yogasitra

76

name of a particular classof gods is well known, for in the Puriirlas wc find the word sthanabhimanin connection with a in particular classof gods (Krrrma-p. 1.7.31-33).2 The word sodrnin is never usedas a sy{lonymofgods, though in the Puranaswe find deities named Tilakasvtimin and Salilasvr.imin. The sthdninsin the YS. appear to be a particular classof gods having lordship over lirnited regions. ( 3 ) According to Bhoja the s[, 1.29 contains the word as $iq{+(;fT and not uer{ra}qia accepted by others. The correct to form of the rvord seerns be 5eq'rq{T, for we find the use of the words t<ie and :[(q'$'ttq in the senseof the self sr inner self in the works dealing with yoga and self-knowledge; cp. the word pratyagetman, in which Arr?anstands for cctana. {one Cetana means that illuminates' ( ?afdtfe ?at: )- a which is in consonance sense with Sdrirkhya-Yoga metaphysics. Cetand,( a teminiire word ) on the other hand ( being derived form the root ci,lwith the suffix;uac i. e. anal see Par.rini 3.3.107 in the sense bh-aoa canrrot be taken as a synonym of cetanas. at ) ( a ) Brroja thinks that tlie name of the supernormal power ofperceiving divine touch ( sparla sarhuid in sil. 3.36 is acdana )
( ending in e ) while others take the name as uidana ( ending in

a ). It is proper to take the name as oed,ana,fcr the names of all 2. The appropriatenessof the u:e of the word sthdni'n(derived fi'om the word sfiana with the suffix ani ) may be known of from the follouing statements daukardcdrya: rWifata' ( Sarirakabbagya 1.,".?8 ); *ia+qFafqq"aq q?frIiEsIaETs alii{Iq qt{ ?ao}+:, afec;atetfu qTaTqTqiisi ?sil tqtd*d fetqt] tarvrig qtal: ( Bhasyaon Tai'up. o.B ). 3. 'Ihe may be known from the meaning of the word cetan-a authorita,ive statementr : 3" kfl'Iidg6T following

faFa+rr ?a'ir %sr I gs'E:bt( qrcTg{g:qrqgtta< tr ( sianti-p. 219.1l); gdwtorcr cT+(il esq'tgFi:(Vana, p . l B 1 .2 3) .

Wrong readings of a few sltras

7T

the other siddnis mentioned in this sfrtra end in c and not in a. We have proved elsewhere that the name of the sixth siddftt] mentioned in this sfrtra is aarta and \ot aartd ( ending in a ). Moreover the word aedana is used in philosophical litehar$-iokaand,the like. or rature in the senseof sukhaduftkha, j:,ana, or ( very rarely ) in the senle of even in the senseof of safiskara-ailcg. It is never used in any system in the sense a partieular kind of supernormal power. ( 5 ) Mr. P. C. Chakravarty after quoting the passage sqqr faR{ sk sqfq qqqT of the Ariya-pariyesana sutta (29) of Maj jhimanikdya remarks : "This reminds us of the YS. 1.20 where also the said terms are mentioned successively. The only difference lies in the fact that the term sati,in the Pali ( O. D. S. S. T., p.Bg ) text is not recorded by Pataiijaii" I may inform the readersthat all (sati= snyti in Sanskrit ). the commentatorsof the YS. unanimously read the word smJfi while explaining this sirtra. The Bhl"ya has shown the cause and effect of sm'yti clear words. in ( 6 ) Mr. C. M. Codd tirinhs tirat the sittra 1.30 ( on obstacies ) speaksof eight obstaclesoniy ( and not of nine obstacles as is accepted by others ), for after explaining auirati,, rhe sixth obstacle, he remarks : (,the last two also explain themselves" ( p. 56 ) That this sr-rtra speaksof nine obstacles has been expressly stated by the Bh5sya( naaantura)Ai eittasla ) and has been acceptedby the commentators. It may be clearly seenthat Mr. Codd reads the first seven obstaclesas read in the commentaries and that he renders the obstacle read in the eighth place by 'lack of insight and inability to concentrate' ( p, 52 ). It is not clear ( i ) whether this rendering is of anaaasthi,tatoa ctf alabdhabhami,kalaa ( ii ) the or or author hasta ken the express n' aIabdhabhamik oa-anaaast hitat tta' at io as the name of one single obstacleand has rendered it by 'lack of insight and inability to concentrate'. Whatever may be the case, it is wrong to think that the sr-rtra1.30 speaksof eight obstacles only.

78

An Introduction to the Yogasfitra ( 7 ) In his R6jayoga Svdmin Vivek-ananda readsg{qaqlfe; while all commentators read gACACTtr. The reading

in l.l6

gqqTf(: is not in accordance with the Bhdgya, for the Bf,agya tal,es !{{{iltszT1g (which is practically the same as gAqazfffu) as the cause of $qigsq and as such the use of the fifth case-ending in this word is justified. Logically $cr*gruq and guveatfa cannot be taken as identical and geet{tlA cannot be regarded as the same as paraaairdglat while paraaaifigJa is one of the two moans of oyttinirodha, puruEakhlati is the direct means of attaining isolation. ( 8 ) Swamiji does not read the wor6 51ilT si,. 2. 27. in

Since the word fl?qfq is an adjective ( sT?ilr {T+} ctt or tt(fi: according to the noun intended ), a word shorving the noun ( here $f,T ) is required to be given in tho siltra. The Bhe;ya also is in favour of reading Fflt in this sfitra

(cp. {ot ssfqqt sTT;-<TFqcilq... ...). readsthe siitra 4.26 with the word ( 9 ) M.N. Dwivedi Q ( eer lA felfil+d'- ) wbich is however not accepted by
the traditional commentators. As the use of Q in this sitra does not serve any purpcse, the reading must be taken to

be wrong.

I
A VERSEOF THE KB$NACARITAON THE YOGASUTRA
King Samutlragupta in the prast-auand verces of his Krena' carital speaks of the Yogasiltra and its author in the following manner :

F*u)ft+agureat {TITrIT(ai qtt: I ceqfo ifae<) qc{q} fagui uct tt arrrs{qrrlrli asil{T}qnqI 6d lt qqlfeaqrq"{+ a}m t}tnu3 6(I: ll rruq;scd 6IEq Altariauqgaq t qlqaqrcqtq{d(Iq lrsd ftna'lxqq tt
\A/e are concerned here with the third verse ( t{ln?STIq ... ). Though the verse looks very simple, yet some of its expre' 'ssionsare such as require to be explained. The importance of the verse may be understood from the fact that scholars like Pt. Udayavira Sestrin ( in utraaria *r aleqtu, pP. 5l +"523 i, Pt. Yudhigthira Mrmarirsaka ( in St6( -4t6(nt {tt(s sT qkqrc ( in Yiea<rf;f compelled to chaps. l0 and 30 ) and Dr. Ady:pras-ada Mirira +1 tFe6rfet qtrq{T, pp. lB2-187 ) were deal with this verse in detail.

That the word. ltogadarlanain this verse refers to the YS. is beyond doubt. The meaning of the two epithets, mahananilt and,ad,bhutais sufficiently clear. The epithet cittatlogdha ,maJa l. About the genuineness of the 6sqlsft6 the following .remarks of Dr. R. D. Banerjeeare worth noticing: "We intend to publish them I i. e. the leavesof the AEoIifRd ] with our Introduction, notes and block-prints ofthe photographs, giving incontrovertible proofs of their genuineness ( Pre-historic,Ancient and Hindu India, P. 117 ).

80

An lntroduction to the Yogasi-rtra

( destroyer of mental blemishes ) is to be taken in an indirect sense e., it is not the text itself but the divine knowledge or i. the yoga practice described in the yS. that is the destroyer of mental blemishes. The two epithers, namely )ogd-aJakhlAnabhatu and kaay deserve consideration. According to pt. Udayavlra and Dr. Adyaprasad,a they mean ,a poem by patafrjali containing an exposition of yoga'.2 This showsthat the verse in questiondoes not refer to the well-known YS. ( as it is not a poem bur to ) another work by Patafijali. As there is no evidence to prove the existenceof a poetical work on yoga composedby patafijali, the aforesaid views cannot be taken as valid. It would be hazy to assume that Patafljali had a poetical composition on yoga simply becausethe aforesaid verse of the Krsgracarita saysso. It is worthy of notice that the verse contains both the words ygadarlana and )0goryakbtanabhil,ta. This tends to show that the word 2ogadar.fana must be taken as the name of a work which is described by the adjectival expression ltogaoydkh2anabhata. 'fhe word jtogaddrrana cannot but mean the yogasLrtra. for it is here said to be a composition of patafljali, who is regarded as the author of the Mahabh:isya I in the second verse ). The versesof the prastdudndare basedon our .traditionl histori, and it is well known that 'tradition' regards patafljali as the author of thesetwo works. As the word aldkaranabhA;y in the second versemeans the Mahlbhlsya on the Agadhyayi ( and not any other bhisya ) on the strensthof ,tradition, so the word 2ogadarlanacannot but mean the l'cgasu-tra onlv. It appearsthat the word kaaya usually meaning .a poem',. lies at the root of all wrong and confusedviews. According to us the word kday in this verseis not a noun, but an adjective ( meaning oarnani,)6,attractive, graceful, charming qualifying )

2. "qd=qFo i qlrr sT azrlaqnT( 6l6qqq ffq fotsl,' ( ei. <. e. p.515 ); "qiq * 64laqrn1d frsi +raqrecs T)TtT?c dt

q<tsqfu i dt {1,,( ur.e.t.c. t84 <sqT fr'sT?f(rd p. ${ ).

A vefsoof the Kgpnacarita

gl

the nounyogodariana; Devabodha's uida comm.on Mbh. Udyogap. 36.3;9t 20. Kauga this sense in may be appropriatelyapplied to the YS. ( It is to be derived from the root,tu I g rfet ] with he suffix olq. ) Pt. Y. Mimarhsakathinksthat mahilnantla mohAnawloma2a or is the name of the versiFedcomposition patafljali (I, p. 33a; iI; of p, 380 ;. He further saysthat this work contains an exposition of yoga and explains word ygadarlanaas .dealing the with the supernormalpowers(siddhis)' ( I, p. 317 We however fail ). to find the validity of theseviews. If the word mahanandamaye is taken to be the nameol a literary composition,it is impossifb to consuue it with the word ygadarlana, the nameof another
The verse cannot reasonably be explained to mean that

work.

two works of Pataf,jali are referred to by it. To take the word yoga in the restricted sense supernormalpowersrequiresstrong of grounds, which are wanting here. There ssems be no justifi. to cation for naming a poem Mahdnandamaya which treats of the supernormal pourers only. Morever it is extremely difficult to arsettthat any work dealing with the *upernormalpowers only wat Compo3ed ancient teachers. l.foneof the aforeraid probby lemsariseif we take the word kaoyaas an adjectirre as shown abovc. I have a conjecture on the wotd molwtndonala. It appearr to be a corrupt rcading. We may takc the original rcading ar mohgngutaln, molalnga being the higbert form of yoga ar statd in some of the PurdBar f Kurrnaj, Z. ll.5l and the later Upanisads Yogariikha.up. ( 1.129-lB0).

CHAPTER

ill THE AUTHOROF THE YOGA.

sUrna

I
THE NAME PATAfrJALI
Before d*iling with the life of Pataf,jali, the author of the

'that the namesof personsof ancient India often create problems, .someof which are difficult to solve. Persons are often cailed by the names of their gotras (often called laukika gotra) which are enumerated in the works on Dharma:lEstra and Kalpasttra. A proper name may also be a word derived in the senseof gol,ra, (a technical word of Peninian grammer; seeAstddhyayi 4.1.162) by pre-P-a4inianteachers ( KaSika 4..1.166). also called ayddha This gotra has nothing to do with the aforesaid laukika gotra. Sometimes we find names which are deri'.red in the sense of apdt)a, which does not always signify a son. There is a third kind of names. These may be regarded as ,proper namesras they are not based on the names of ancestors ( we are not considering here those names like Kausalya etc. which are based on geographical factors ).4

T5., weareto saysomething about name.It is to benoted this

The problem of namesmay be exemplified thus. Gargya is the name of a person. If Gergya is the name of a gotra each pdrson belonging to this gotra will be called a Gargya. Again, if Garga is a well-establishedname of pre.Peirinianz times, any descendentof this Garga beginning with the grandson will be l . Vide Safrkara's remarks on the name fqtu4{tq Pra3na.up. o.t ( l6rottTq] irq(:,
t

SlgF{ in the

tlotct rrat r1F4: ) I We have delibarately used the word ,well-established',for we are required to apply the rules of grammar according to the principle stated in the verse 'elfq6qffiqciqt t ff{r o'l+-

fqryel: | {rrcrcier[ reiaqrneil { (gfins., ( This is guoted

in the Pradipacommr on Mah6bh6sya 4.1.96and is attribu. ;ted to Bhar{hari; it is however not found in the printed reditionsof the Vakyapadiya. ;

86

An Introduc'ion to the Yogasutra

as the G'argya' called a Gergya. This Gargya is not the same scholarsare' belonging tot\etaukikc gotrcGargya' (A few modern created blunders and have two gotras found to har,econfused tt "r" persons mentioned in the Purdnas and similar itr identifying of a person works ). Again, Gdrgya may bethe actualname 'the or Garga' having no connection with Gergya, the gotra, form grand-father' technically called the csTrl T5f,6' As the know the ofthe word is the same it is practically impossibleto the confusing precise sense of the word, Gdrgya. As a result of India character of 'names' identification of personsof ancient has become a highly difficult and perplexing task' Fortunately we sometimes find distinctive epithets along with the artificial names like Gdrgya ( tii,dePrasna'uP.i'I ). Though these epithets so help us in identifying a person yet they are not always precise as can render the identification undoubted' read in It is gratifying to note that the name Patafrjali is qtf: the cba tet o\ gotrain the Matsya'P. ( +rq't<t{: fteac} qr|{a: qn5:qfs:, 196.25). This must be taken as undoubtedly indicating the existence of the Patafljali gotra, though this name in on gora'praaaras authori atrve is rarely found in the passages the variant readlng' works. fn the Gotrapravaramafrjari we find qGqdl;ITq The form which is indicative of the golra q6g1Fo'

on passages qdqstl I pl. of qdgo ] is oftenfound in some gotrdprftlaras few textsread T(9;r also). rte=erc and (A
the some of the Shtra works ( Izddc Satyeg:q{haand HiranyakeSin s[tras quoted in the Sarirskdra' qrceqiT are read in mal5 ). It is to be noted further that the word q6=gq is usually' read in the Upakddi group ( 2. 4. 69 ) of Per.riniand it is inte' resting to note that in this sltra the word gotro, accotding to the commentators, is to oe taken in the senseas stated in the of DharmaSdstra ( and not in the technical sense grammar 1" qescfo The commentator Ner,yapa however reads the word ( Prakriydsarvasva, III, p. 42 ). Bhoja is said to have read the word q(=qf,o. in rhis grammar, Sararvatdkap;hdbhara$a(.Zide -,' ' l :r,.i Gaparatnamahodadhi, 28 1. ,, .;,,;r I

{:t

The author of the Yoga*iltra

8i'

The foregoing consideration shows that rrye" can safely take 'a as the name of the word q(5ifo golra. Sdme, may be inclined to take the rvord tt(q-dfo as derived from Tesqs in the grammatical senseof an apatla or gotra. ( The absence of ark1|a in the word q(=q[o is not irrcgular, it being a dm ). There appears to be no difficulty if we take qacsfo, TI(euTfo and q(silfd as the three independent gorrc names. Since a golraname is sometimesfound to be derived from other names ( cp. Bharadvaja and Bharadvdja ), it may be surmised that the Patafrjali gotra came into existence after the Patafljala gotra.s Since the name Pataijali is not found in the lists of eight or sixty-four gotrat, which seemto be older than these of the other gotras andsince there is no mention a or teacher of the name of Patafrjali in the Vedic works or in the Mahdbhdrata or in the older Pur.rqasit may be rightly inferred that this g0rr4 came into existencein comparatively later a.ge. Fancdul dtioati.on oJ the word Potafr,jali Though the word Patafrjali appearsto belong to the r-udln class of rvordshaving no meaning of its component parts, yet the grammarians of the later age are found to derive the word from the two words, namely patat or gatital ( from the root pat, 3, It is to be noted that some scholars wrongly read q(llctro in Br. Up. 3.7 ( N. Bhasacarya: The Age ofPataijali,P. I ). Max Miiller is wrons while he reads islc4 ttTd5qo in the { r s a f t 4 o n o * q ( 1 4 . 5 . 5 . 1 ) ( S . S . I . P .p . a 0 2 ) ; i t m u s t b e corrected to {d=?o (Vide alsothe Br. Up. 3.3.1 and 3.7.1 of the Kanva recension.

4. rTe=ilFoFqFe aTaU:,cdF( (q qorURu{i: ( rere on req rfrn+1gif 6.1.9+ ). tnr;d: aFqilIT:{Rcr{ iq{r{aqfq tre g rrirslFo:( ate* on fearetto, 79 ). s-dd{FofqFelfb: cFeilifil FrQ rgwte{rftiilqsqril ais Frrrelq E6sqqerdlt gi<ttfqaErq Er cqslq srg: ( rr-"|tro on frar;adtn

88

An Introduction to the yog$ntra

to fall ) and afijali ( the open hands placed side by side )s ;n more than one sense. A criticial consideration of these deriva. tions would rcveal that the purpose of deriving the word in this way is nothing but to glorify the sage. These derivations arconnected with certain incidents ( concerning the lifeof the sage ), norrc of which appears to have any historical basis. The fancifulness of these derivations is evident from the mvthical cltaracter of these incidents. There is a strong grotrnd to hold that all these derivations are uruound. Those, who want to derive the name patafrjali by joining the trvo parts patat ar,fl aitjali, take the help of pararirpa( regressiveassimilation ( oidc the comm. on Sid. Kau. ) 79 for a detailed account ol' the process). Now, the operation called pararitpacan be applied if the word patafljaii is read in the Sakandhvddi group; for pararnpa is sanctioned bv the

79r. ftq arsdfodfeq'q ruwrriestfEf( fu6:...rtfan a{5q*: rdf{k fal6Fa ( arora}o on fqgrrnmto ). ctilor z9
q=frfof4 qassfs: fs: $arf<quT, \ inrslFitr sTtdqr6al$t,
645; ed. by Pt. Y. M;marhsaka ). Thus the wor,d patafljali is founci to have been derived in three different senses ( i : ) one who has fallen from the palm; ( ii one to whom the ) palm is folded; and ( iii ) one whose palm has lallen. VardhamEna, the author of the Ganaratni,.mahodadhi,showed a peculiar derivation I Ta=alofrfa qa'irtrfs ( v.l. rdlu<alle ) r<eefal r areqs hwaarq dsT{r4 {6rii (v.1. ?ftr{:) ( l.2B ). For a fuller grammatical discussionon the formation o[ the word Patafljali, seethe comm. L,aksmi on the Siddhantakaumudi on s,itra 1.1.64 ( aTqls;eqrft fa ). 5. Scholars should note that afijati doesnot primarily mean.the open hands placed side by side and slightly hollowed (as if by a beggar to receive food;' (Sans.Eng, Dic. by Sir MonierWilliams, p. !l ), for according to Sabarathere is no hollow

-.,+i

{r - .inan afijali (Qreda)rrlssqFot, 6qrrlu: ilttq *a'ct:, l.{.3-o ).

,,{
,._ -

The author of the Yoga.sfitrr 'virttika 'sakandhvadigu

89

ca, ( on Pdnini 6.1.94 ). It is remark able to note that the word Patafrjali is not read in this group either in the Mahdbhdsya, or in the K#ika or in the coslrlotaries on these two works. This positively showr that the name Patafrjali does not deserve to be derived in the aforesaid process of pararfila and consequently we are to accept that the derivation is fanciful. Though the word is read in this group by later g-rammarians, narnely Ramacandra ( Prakriy5kaumudi 6. l.g4 ), N:irdyanabhatta (Prakriy6sarvasva, prrtI, p 43), Bhaffoji (wrongly spelt by some modern scholarsas Bha,-toji Drksita ( Siddhan) takaumudi, sir. 79) yet on a matter like the inclusion of a word in a particular gdna ( group the view of teachersappearing in ) or after the l4th century cannot be acceptedbliudly especially when there is ample reason for doubt. Moderrr scholars have simply followed the views of traditional scholars.6 Since the aforesaid derivations are proved to be false, the legends connected with these derivations cannot be taken as possessing any historical value. 6. "ln KatyEyana's vdrttika we get the name patafljali which was explained by later commenta(or$ as gtf;6t alsdq4! aftrrl ( for whom the hands are fdlded as a mark of leverence)" (Dr. S N. Dasgupta, H. i. p., I., p. 230 ); aide siqqqsiq il t{b6re by Udayavira Sestrin f p. 516 ) and si<a<ain ei| Ql6q1fe6 cl.s(r by Dr. Adyaprasada Mi$ra (p. 182 ) for a similar view. Dr. Ady-prasedacommits a blunder while he says that the Upakadi group of Pd,dni (2. +.69 ) contains the word patafrjali, for peninian grammarians read qa=io (ano nor q(=cfb) in this group ( aide the Ke$ike and other comrnentaries).

2
THB I\{YTHICAL LIFE OF PATANiLI It is remarkable to note that there is no mention of a teacher named Patafrjali either in Vedic literature, or in the MahEbharata or in the older purdfas. The Bhagavata, which doesnot belong to the older group of the pur6nas, mentions Patafljali in its list of the siddhas. The expression ,rsurih saPatafljalih' ( 6. 15. 14 undoubtedly shows that this patanjafi ) is the same as the author of the yS.r The Saura-p. also speaks of a P6tafrjala yogadEstra ( 40.25 ), and a similar reference to the YP. by Patafljali is found in the Skanda-p. ( Setumdhdtmya_ 33.8 ), both of which belong to a later period, It is unfortunate that the relevant passages these purd4as say in nothing about the life of this sage. A mythical account of the life of the yogin patafrjali is found in the Qidamla-ra_--slAh4lfny4,which, as I am informed, rs a seetion of the \$!ald+:p. of the southern recension. It is stated here that Adirigga {r3eFa, the_l_o:!_ t!,", lelpeJ,ts) with a ,l desire to ting the aftjati (p4lm) 9f a_ &llgoq
ne and for this act of fallina nn _ol the palm he cameto beknownas patajiiali.l( qala cdgfo (fc qrfE*q) q)fsrrrcqrqt ilTgoqt q'lqflarfEfqsTcae'An olrrgrqrf
KAD

s8{ti63{trq+ur at={o} cdq qdccFenrr;rr a{"dttrTd iqsrqtrrlQtilt $Tqe, dfr{qn;qqpi*r by fqrgqqk6'fogq1f, p. aaS). A story, similar in naturebut differing in details,is also found in the desa-Sesi-sarhvdda the Skanda-purdria, of quoted
l. The Bhdgavata contains another list of yo ins in 9.rt,57.58 which does not mention Fatafrjali, though it contains thenamesot Kapila and Asuri.

The .inythicalrlife of Patafljali

"91

in the Vydsatd,tparyanirnaya(pp. 3B-lO.;z These stories seemto, have been'invented' with a view to justitving the derivation of the word Patairjali, as shown in the previous section. As we do not hold the identity of the grammarian Patafljali with the authoi o[ the YS, we do not ascribethe parentage,etc. of the grammarian Patar'rjali (as done by modern scholars, which still remains an open question) to the yogin Patafijali. The most striking factor in the life of Patafrjali--the grammarian as well as the yogin-.is his connectiontvith nAgasor sarpas.We have already seenthat in the aforesaid account of the Oidambaramahatmya Pataf,jali was calted Adi$esa. The Narasir-hha-p.(9. 7) usesthe word BiSadharaas the name of the author of the YP.a The word Ahipati was used by Cakraplni (at the beginning of his commentary on the Caraka-sarirhit-a) and the word Phanibhrt by Bhoja ( in the fourth benedictory 2. The following verses of the Sesa-$esi-sarirvEda worth are

noticing. "qqortqq faaq'al (i... ,Tf"and hiswife)aXoaet fttq r s<El iat aqh trq: s}sFq 6crlcfq! I itEr sTrrqqrq ?s: qrol osqqqrsqrfiqil:| (iq$qr: (;TriTEarqr se]s{id r6{r5so}| s{tFr{ot[s04s{ gt st(si qToFfqqq feo'lEq I qsr rrldl iarqg=irq uqtA* | cd=cfoqqTqT{qdEI decrcTq tl grs
3. The verse of the Narasirirha-p. ( favefl.... ) quoted by Jivagosvamin in his Param6tmasandarbha(sec.6l) is not found in tbe Gita Press edition of the PurJna, though the verse is in consonancewith the subject describedin this chapter. The reference has been given by the editor (Bombay edition of 19l t) who seems have useda different edition to of this Purd.pa. About the number of versesin the Narasirirha-p. the remarks of Narasirhha Vdjapeyin are worth

noticing CfgArt1fqq q{fq arcarEsrgfriirrT q}qouqt, : .filstrrTtir g{lcft cfilrld ( Nityacaraprad,pa. f+flaq Vol.I, p.lB,B. l. ed.)

'92

An Introductim

to the Yogasiltra

verse of his commentary on the Yogasrrtra ). The word Bhujag6dhr$a has been used in Tantralo'ka 28.285. It is interesting to note in this connection that according to the Visnudharmottsra (III. 73.48 ) the image of the Pataf,iala YogasEstra should be of the form of Ananta (the king of snaker) and that of the Sarhkhya of the form of Kapilamuni. This clearly shows that long before the time of the composition of the Visr.rudharmottara(which is generally assigned to 500'600 A. D. Vide t. V. Kane : H, S. P., p. ?0 ) the author of the Yogastrtra was consideredto be the same as an incarnation of the lord of snakes. In the later Yogic tradition a highly exalted place has been given to Ananta. A Yogin is required to borv down to Ananta, the lord of snakes, before taking up his daily exerciser quoted inJyotsnd pl'thasiddhard, {,Ananlam fiapa'rcd dealm n-ageiam on H. Y. Pradipika 2.84). The first benedictoryverseof the Vyrsabhasya (which evidently is an interpolation,)4 contairts 'a salutation tothe god Ahi6a possessinga hood with many mouths. All these positively thow that the connection of Patafrjali

it. traditionbehind has with snakes an age'old

Owing to the non-mention of Patanjali in the legends concerning nagasor sarpasas found in Itihlsa'Purdna literature, we are constrainedto think that the aforesaid mythical character

or misconceptionwrong must of Patafijali have its basison some

identification. There is a striking PurS4ic evidence to support our surmise. We 6nd in the PuraBasthat one of the twenty - six principal zdgas, which are depicted as snakes, is called Patanjali (Matsyapurdpa 6.38-44; Liirgapurlna L.63.37; Padmapurd'ra 5.6.70-73). We understandthat it is this similarity of name that gave rise to all those legendsthat depicted the sage Patafrjali as an incarnation of Se.a (or as a form of the lord of the snakes) lvho was regarded as a great yogin in the Purdlras. etc' The 4. The benedictory verse 4tt4t"?I.... actually belongsto commentary by one Sar'rkaia on the Mat abtrarya; Paribhdgdvrtti, Appendix I, p. 120, published by Barendra Research Museum, Rajshahi, Bengal ( now Bangladesh ). the vidc the in

The rnythiml

lifc

of Patafljali

9:lr

name Kapila read in these lists with Patafljali strengrhens the. notion that this PatSfljali must be a yogin, who firltows Sarhkhya metaphysicsin his treatment of yoga. As Patafrjali was credited.

with theauthorship ofcertain works,theauthorof each these of

works carne to be, regarded ( by thc teachers of, hter ages )-as an incarnation of Se;a-na-ga Two mgre reasons may also be conceived to account for Patafljali's connectionwith snakes,namely (i) patafijali's having a secondname signifying a snakeand (ii) Patafljali's being born under the A$legaasterism,whosesuperintendingdeity is the snake. Wemust accept our inability to decide finally the historieal conneetion of PataRjali wittr the snakeking. since the teachers of later ages were not particular about the historical life of, ancient sagesr they simply stated what they had heard from such personsas were trustworthy to them without trying to corrobo.rate the incidents known from these personswith other sourcei.

,.

'.,,;.,,,

-,,ili'

:tlt'r,ii:'.i' r'

3
IDENTITY OF THE YOGIN PATAfiJALI, WITH THE VIEW UNFOUNDED AUTHOR OF THE MAIIABHASYA.AN
Theidentity oftheauthor of the YS. withPatafljali, the host of scboauthor of the Mahlbha;ya (MB.) is accepted by a stated by lars on yoga, vyEkaranl and [yurveda' It is further .thesescholars that either one and the eame Patafijali or the three incarnations of the deity Ananta ( the king of snakes ) composed works on yoga, vydkarana and dyurveda' We, however, do not subscribeto this view. Those, who take the authors of the YS. and the MB' as ideotical, rely upon the following factors: (i) There is nothing in the MB. tbat can warrant a person in holding that the two Patafljalis are not identical; (ii) the author of the MB. knows (iii) mgst of the important points of SErirkhyayoga metaphysics; the MB. agrees with the Yoga view as regards tbe spholaoada which is not held in comrnon by any other school of Indian philosophy; (iv) both of the authors begin their r't'orksin a 'similar manner (oi'dc S. N. Dasgupta:II. I. P.,p.232). B:foro trying to refute these arguments we want to inform our readers that we find no harm if th e identity of the gramma' rian Patafljali and the yogin Patarjali is proved undoubtedly' We simply assert that the aforesaid arguments are incapable of proving th: identity of these two teachersThe first argument seemsto be based on the principle thal 'the absenceof holding opposite vierrys a sign of identity of the is authors.' An argument of this kfnd may be valid on some particular cares provided both the teachers dea I with the samesubject' Asthesubjects of the YS. and the MB. are different in character, the non - montion of opposite views cannot be taken as a sign of identity of their authors. One can easily observetbat the author

Identity of the yogin patafljali, _

95

of the MB. had hardly any occarion to launch a criticitm against any of the distinctivc views of tbe yS. It is true that the MB. contains a few of yoga views but they are of a very general character. The casual referring to these yoga views cannot be 'taken as a sign to prove the identity of the authort. ft cannot be denied that the MB, speaks of such vicws on draaln, guga ,etc. as are found to be identical with the views held by the Y8. But since a grammarian is at liberty to take the help of .any view in order to serve his prrpose, this identity of views can hardly prove the identity of the two authors. secondargument shows nothing but versatility of the author of the MB. This has no beuring on the question of identity of the two authors. The influencu'of ,h" Sa,,khya-yoga pbilosopby was !o vast that the acquiring of a sound knowled-ge of serirkhyayoga metaphysics was onu of the easier acts with ancient teachers. The possessingof deep knowledge ofone or mo"" Sart"a, cannot be taken as a mark for deciding the question of identity ofauthors. 'Ibe third argument, which apparentlv looks so forceful, is not 'worth anything. It is remarkable to note that the tiny and most .expressive word sphota has not been used in yS. B.'lZ, nor J the elaborate Bhasya thereon. Had the spholo doctrine of grammarians been accepted .by yogins, the worj sphogl (_oran equivalent of it ) must have been used in- the inugyu on YS. 3. 17 dealing with iabda, etc. in a detailed

and pratyala ( presented idea / and about the retation" thai exists between iabda and, artha. This yogic view is in strict consonance with the nature of the gtfas, the mind, the organ speech,etc. as conceived by yogins. There is nothing tfrat show that the most subtle views of "an yogins have been accepted by the grammarians also, for the goal, purpose, means uoa a"tnoi of o2akarapaare basically diffqrent.from those of adhJatmiiasUa. There is however no fault' in [olding that thq yoga v.iews

il3r"j;.#T:" :i'Til'T,];T' ::,j[ :il:'ffiJI;

96

An Introduction to the Yogasntra

about spholaare to some extent similar to the views ot the grammarians.l The fourth argument has hardly anything to do with the

identityof the authon.s The similarity of the first propositions

in different works can in no way be taken ar showing identity of the authors. Any person may compore a work on yoga with

tbe fictijfldalkJa

'atha yogdnuid,sanam'. Moreoverthe word

cnASlsqnq does ngt seem to have been used in thete two works in the same sense.s This shows that it is wrong to think of the on identity of the two auth<.lrs the basis of the similaritv of the propositions. It is to be noted in passing that Medh6tithi first (on Manu l.l ) considered the sentence 'athainbdanu{asonun' as composed by Pdnini and it is quite likely that the sentencc was. read by Patrini at the beginning of the Pratyahdra siltras. As the author of the YS. has not followed an important. view of the aurhor of the MB. it may be surmised that these two authors were not identical. The YS. is found to uge the word oncka in plural number in 4. 5, though the MB. assertsthat t. Safikara's refutation of the sphola doctine of grammarians ( oida Sariraka-bhasya 1.3.28 ) proves that for the lollorryers of nirgupa.atmo-oidJii it is not neoeslrary to accept the doc. trine of tphuta of the vaiydkarapas. The Sarhkhya-sEtra ( 5.57 ) also contains a refutation of the sphola doctrine. 2. We have a few workr ( on the same subject ) that have almost identical passages the beginning; cp. the first three at versesof the Api3ali3ikgdsotra with those of the Paninian.

Sit garltm. 3. Cp. egfcsa;ilsergrrird fqistq rrqsiifa."(Uddyote on y; the 6rst$ntencof theMahabhagya rgfrtTit Tilgrrlrcl cF{Tar c'Fqtsiife trrli rge. (T. Bod.); .rg{Knq\rrgqraq} on Thatthe sensetq{r-atrr fa*tq 1Bal. S. Kau.524J. sf theroot afg$1g ir vaild hasbeen clearly sbown the. in Pademaiijari comm. theKel3iLe on and in the Sabdakaurtubha.Aauianne not been has uredin thir scnn in the YS.

Identity of the yogin Patafrjali

97

it is to be usedin singularnumberonly.a Thoughthe difference of this kind can neverestablish non-identityof the two authors,
yet it may rightly be taken as a firct which strengthens the view of non-identity.

Followingtwo pointsare to be considered seriously this in connection ( i ) Since Patafljali is rhe name of a gotra, it is ; extremely difficult to say anything definitely about the identity of authors bearing this name, unless find suchqualifying we expressions help us differentiate one Patafljali from the as orher. ( ii ) Those who hold that these two Patafrjalis are
identical belong to a much later the identity of ancient authors In such a matter as possessing the same niime the period.

validity of the opinions of teachers of much later age cannot be

when find no statement earlier we blindly especially taken in

works that substantiatestheir opinion.

4. qs qaaf,{tlc sfl(cElcictTr?A d1{tri qqF( | p*q ? aiauFa fqfe t f+qa tJAlq ? arteaq ( M8.2.2.6).In thiscoffiction the view of Medhetithi is worth noticing ; .,qitt{lfO qq$Iltr4 qgEsri fv-<aq ,.. q{if strtcaFisrrqraif qfoirrRcr - 3Tirffirfek fssqdtle Erqrilqlq ( on Manu 5.158 ). rr

qmss;r.cdtqFrlaglsRi

It is well known that the qFU+fmtl is regarded as the same as the author of the Mahabhdsya. Some however are inclined to take anaka in the sense of akeaala( ie. sa-sahala\i uide Mddhavtya-dhatu. v5tti 2.48. In the sirtrain question anekamuslmean bahuGrammarians have tried hard to defend the plural number in the word aneka.Most of them take resort to ekaleEa(uidc the comm. on Sivagttir 2.26; the commentator is a disciple of the grammarian Bhatroji Dikgita ). The sense ckaAega of doer not however suit the purpose of YS. 4.5.

4
1MACINABY IDENTITY OF THE AUTHOR OF THE YS, WITH THE AUTHOR OF CERTAIN MEDICAL TREAT' AND OF SOME ISES, OF ]HB PARAMARTHASARA OTHER WORKS are Somescholars found to hold tha,tPatafljali, the author YS., wasalsothe author of a medicaltreatisel' The fifth of the on in benedictorylrurr" ( slcEiETr{lsTlsqq"') the Bhojavgtti the at verse the end of the Vivara+a YS. and the fourth benedictory qail slsi"" ) are frequently quiited to comm. ( alta flq(tq this substantiate view. 'qtagoq1qlsq' In the wellknown verse of Cakrap-atli of tl're Eyurveda-dtpik:i "" uQuail Tq:'( at the beginning is pratisathsk1tausualy explained cataka comm.) the expression
as referring to the Carakaoarhhitd composcd by Patafljali' In the

qlgq in the Patafrjali' verse {Trfot q}q$R*"'-''"'qqfEs carita of Ramabhadradikqita, the word Vdrttika ls said to suggest that certain senteuces were originally composed by Patafrjali (T'he existence of thesevSrttikas has been admirablv shown by Vijayaraksita in his Madhukoda, p' 33. )' Pataijr'li's connection with the caraka-sarhhitl is said to have been con' l. Regarding the character of this work scholars are found to hold divergent views. Some think that Patafljali incorpora' ted a l'ew.2ogas in the body of the Caraka'sarhhita (oidc the Krsnacarita of Samudragupta). Others are of the opinion that Patafljali cornposeda work of the nature ofa vlrttika in the Carakasarirhita. Some hold that Patafljali was a redactor(prati'sairkarll)ot.theCarakasarirhita.Theauth. orship of a few medical treatises is also ascribed to a certain Pataf,jali, who evidently seems to be a perrcn of l'ater age'

Imaginaryidentity of the authorof the YS.

99

qfa ql* qaaqflo!, Laghumafij6s6, firmed by N6geda ( "p. p. 9, ed. by Pt. Sabh5pati Upddhyayaj ,z Whatever may be the nature of Patafijalits con$ibution thereis nothing( exceptthe similarity in to the medicalsciene,
the names ) to support the vier,v that the phlrsician Patafrjali is

identicalwith the yogin PaF.fljali.As none of the teachers.

who hold that the yogin Patafijali is the aurhor of a medical treatise, belongs to a date prior to the 9th century, their opinion aborrt the iCentity of ancient teachers bearing the same godra name carries no weight, especially when the works composedby theseteachi:rsdo not bear any sign that points to their identity. It is needlessto say tilat the works like the Patafrjalicarita are of little historical value. The identity of the author of the YS. with patafljali, the author of the FaramirthasSra seems be basedon the similarity to in name only. It appears that since the author of this work is said to bt: a certain lldhara ( verse B /, or Se.a jagadadhdra (verse 87) (i e. Se;a, the Serpent king, who sustains the world ), the work was consiCered to be a composition of Patafrjali, who was also regarded as the incarnation ot sesan6ga. Leaving this rernote similarity ir the names of the authors, there is nothing in the work thnt can be taken as e'idence proving the identitv of the two Patefijaris. No expression in the paramrrthasara bearsany close similarity with the expressions the yogasfrtra. in It is interesting to note that the conamentator RSghavrnanda

2. Pt Hemarhja sarman considers Nrgesa'sascription of this to passage Carakawrong (+;trc{;Q(-, gc'lqqT(pp. B7-BB ), for in the Carakasarirhit6there is no such statement as has been quoted by Nage3a" We however take the based Carakasarhhitapassageas on SEtrasthdna lg,lg ll. ( <vt*mcai """3lsiq ilisft(r{T: ). T'he Manjusdpassage (tqfffialrEf,c ET;Eqletl undoubtedlyprovesour assertion. The word iti. does not necessarily suggest that the has sentence beenquotedverbatim.

100

An In'roduction to the Yogasiltra

did not quote any strtraof the YS. in his commentary on the to though there were many occasions do so' Param6rthas-ara, wasnot in tendsto show that Rdghavdnanda This strict silence two authors' favour of holding identity ofthese
That besides these Patafrjalls there were other Patafljalis also is well known. As for example Lakgmldhara, in his comm.

gp Saundaryalahari 11, quotes the sentence (q1[g66ri SI(: and ascribes it to one Pataajali with the honori8c titlebhogaoui. The sentenceis on the cakras. Though the system of the cakrasis not contrary to the views propounded in the YS' qqF?g6(: ( in spite of their being not expressly stated in the YS ),3 y"t there are no grounds to take the above statement as a saying of the author of the YS. The Yuktidipika, a comm. on the Sdmkhyakarika, contains a few sentencesof one Patafljali. As the drift of all these sentencesis not quite clear to us, we refrain from holding a discussion on the connection of this Patafljali with the author of the YS.*

r27312J

3. Through a long practice of prlpdyama as describedin the YS. one becomes able to realize the eakrat. Since the means are chiefly describedin the YS. anything realized through thesemeans must be regarded as in consonance with the views of the YS. provided there is nothing to disprove it 4. Modern scholarsare of the opinion that Patalljali, whose views have been quoted in the Yuktidipike, is different from tbe author of the YS; uide P. B. Chakrabarty: Origin and Development of Samkhya Systemof Thought, p. 134; Pt Udayavtra $astrin: stt4ssiq sr Ef(tr pp.622-625, ed.

e l9?9; Dr. r{dydprasadatuIi3ra siqEsiq t't tlaqrRt rTlrtnr p. lB3.

5
OF THE VAIiYAPADIYA ON THE IDENTITY A VERSE OF THREE PATA{JALIS
The Vdkyapad;ya ( 1.t47 ) reads :

srqqF(tiafsqql + qoTi sqErfts{t:t frqaar rr fsftreswsurlgqnqsrlt*dlqi

The verse says that there are three kinds of blemishes pertaining to the body, speechand mind and that their purifi( cation is done by three Sdstrason ciki,tsd medicine ), on lakEa1o ( i. i.e. olldkarapa( grammar ) and on adh16tr1no e, the scienceof self or yoga prescribing means for realizing 6tman). It is suffici' ently clar that this verse does not mention the name of any Iiterary composition, nor does it allude in any way to any author -teacher of these three idsrras. The verse simply shows the purpose of these three iaslros, which may be stated as kayma(purpose of Iaiuddhi, (purpose of cakitsaiasha), od.hmalaluddhi (purpose of adhlatma' lakEapaiastra) and buddhi'-mala-luddhi iasha). While commenting on Vak.-p. 2.485 Punyar6ja remarks that this verse eulogizes the author of the Mahabha.sya (etti

E[6rao]

st4qFlgfafsqqt

qtqrFeso]tc qrcq$T(cais]{il).

These remarks of Punyar-aja do not seem to be at all justified as the verse says nothing on authorship of any kind. It is wrong to think that a statement showing the praiseworthy function of a lastro necessarily praises a particular teacher who has composed a treatise (however praise-worthy it may be) on that lastra. Thus it follows that there must be a good reason for giving rise to such a highly wrong notion as shown above. According to us this reason is the firmly established notion of identity of the three Patafljalis composing three

102

An Iniloduction

to the YogasEtra

treatises. on the aforesaid three .iartrar. We mean to say that as PuByardja was highly influenced by the pre'existent view of the identity of the three Patafrjalis he thought 11t21sinss this verse spoke of only those three iastrasthat were associatedwith Patanjali, the verse deserved to be taken as containing an eulogy of Patafljali, the author of the MahebhFBya, a work on grammar. It is needless to say that this statment of Puqyardja served as a strong ground for strengthening the notion of identity of the three Patafljalis conrposing works on the aforesaid three iastras. PunyarS.ja belonged to the 10th century or to an earlier period. As Punyardja's statementstrengthened the belief of the identity (as shown above), scholarsof later ages accepted this identity without any hesitation. That is why we find Bhoja (llth century), Cakrapani (llth century) and Sarikara, the author of the Vivarana comm. (c. l0th century) to speakof this identity in the clearest.terrns. It appoarc that this wrong notion of identity is not very old and that it is based oa rrothing but the similarity in names. The mention of otrly three izsfrai, narnely cikitsa, Iak;ara and adhlannain the aforesaid verse of the Vnkyapadiya cannot be taken as a sign to prove that one and the same Patafljali was associated with the authorship of three treatiseson these three iaslrar, for the purpose of the verse in question is not to speakon the three -(astras,but on the purification (aifuddhi) of three kinds of blemishes (nalas). The verse rneansto say that every sentient being hac three aspects, namely &axc (body), uac (speech)and buddhi (cognitive faculty), which are defiled by impurities. Bhartrhari spokeof this threefold division of blemishes as it was one of the most wellknown doctrines in tradition. Thus it is quite clear that the statement of Bbartrhari has nothing to do with the identity of authors of the three treatises on cikitsa,ldkvtza and adh2ama.

6
IDET\ITITYOT PATAffiJALI WHOSE STATDMEI{T ON DRAVYA HAS BEENQUOTED II{ THE VYASABHA$YA
The Vyasabhagya( 3.44 ) has quoted a statement of a certain Patafljali on the nature oI drarya ( substance) in the

aTg(Irsar?rll4tElnw: sentence Ygq)aaufufe cacfe:. whether

this Patafljali is the same as the author of the YS. is going to be discussedhere. Some scholars expressly deny tbe identity of these two Patafrjalis. As for example, Pt. Udayavlra Sdstrin clearly asserts that this statement cannot belong to the author of the YS, as it is not stated in the YS. He further remarks that it may be a statement of Patafljali, the author of the Mah6bha;ya; or it may, most probably, belong to that Patafrjali whose views have been quoted in the Yuktidipika comm. ( Sedlkhyadar6ana ka ltihesa, p. 625, 2nd ed, ). Dr. Adyaprasdda also seemsto hold the same view on the basisthat the statement is not found ki in the YS. ( SarirkhyadarSana Aitihdsika Parampar6,p. lB7 ). He also opines that the authorship of this sentenseis to be ascribed to the Salilkhya teacher Patanjali ( p. lB8 ) who is different from the author of the YS. ( p. lB7 ). We howerrer do not subscribe to none of these views. It is true that the word draula is absent in the YS. But it would be an unphilosophical way of thinking if this absence is taken to prove that the idea expressedby the word, draa2a is not accepted by the author of the YS.1

howeveruses the word,d,rdolta l. The VyEabhegya frequentlyi Farr{in 2.33,3.44, 3.47r 3.52; t6q6i in 4.12; aaqAqin in in 4.12; aarr{fr{'tqT J.13; raqtq in 3.13; Eaqtsltq 2.30; in 3.13 and ?aqr;qsfta{in 3.13. F6rfFd{(i

104

An Introduction to the Yogastrtra

The aforesaid sentenceoa draal)asays that it is a kind of or samfiha samudd)a ( aggregate). It is well known that the idea of aggregate is in pe.rfectaccordance with the view-point of the YS. The strtra tftor$+tarq s(g(wq ( 4.14.) cannot be under. stood if the idea of aggregate is not accepted. The word artic ( 1.{3 ) dharmin(3.1+ ) and,aastu ( 4.15,t6 ) must be accepted as denoting a somilha. As the YS. accepts the doctrine of the three gwpasand their creating moditications jointly, the view of the collocation of the component parts must be taken as in accord with the YS.z It appearsto me that in the Patafjala school, ( i. e. in the particular tradition to wtrich Patafljali belonged) the word draala was coined for the aggrrrgate defined as qgf,f{Al4q4tEqq(. There are other kinds of aggregates (Vide Bhasya on this siltra) which were not named draayain the school to which patafrjali belonged, These aggregates ( e. g. a forest ) no doubt fall under dharmi,not uastuot artha, for they are of the nature of gtql?r7fa+SliCT l Bhasya 1.7 ) or to be more precise they are

of the natureof {r;e}fEaFartr+u,rtgnteq YS. 3.14 ). (

Since a knowledge of fuat1tais helpful in comprehending the character of the saaritpa form of the bltiltas, the author of the BhEsya recalled Patafljali's view about draaya. That the word, draolta, tbough not used in the YS., was known to the school to which Patafljali belonged, is proved by the word atra in the rolevant Bha$ya passage. 2. Since {fgI4 or iT{d may be of two kinds and only one kind, of sam1iais to be acceptedas ,dravya,, the Bhagyaklra thought it necessary state clearly what type of samfrha to was accepted ( in the Yoga school as ,dravya'. This appears ) to be the reason for quoting the view of (a certain) patafljali on the idea of samfrIw,

Identity of Patafijali quotetl in the Vyisabhrqya

105

The form in which the sentenceis read in the Vyagabhagya ( i. e. the use of ili before the name of the teacher ) shows that it is an actual statement of Patafljali. It can reasonably be surmised that the statement was spoken at the time of teaching his disciples. Such oral statements of ancient teachers were preserved in the tradition ( on account of their authoritativeness as well as usefulnessI and they were quoted by later exPonents or commentators with a view to justifying or elucidating the views of their respective6rstras. As to why Patafljali did not incorporate this useful state' peculiar custom ment in his YS., we reply that it is due to a say that our concerning literary composition' We mean to their literary ancient teachers were not interested in revising ( and especially compositions. As the teaching of all idstras of gurus' of mok$atastra was strictly under the direct guidance ) useful sentences there arose no necessity to add afterwards these sometimesmost important in the body of the texts- That is why of iasrric views are not found in the works ( mostly in strtras ) in the works of the original teachers. These are often found tbese views the later exponentsor commentators' As without unintelligible statenents of the original teachers remain partly views mugt have been it is reasonable to conclude that these are not propounded by the original teachers' Since the views as found in the works of these teachers, they must be taken 'oral teachings', which are preservedin tradition' ,our ancient teachers had little That our assertion, namely can be interest in revising their compositions' is not baseless proved by the Mah6bhdsya passageq tsrElq qrslqi: qrrfqr dhnika and also 6.3.3+,8.2.6)' Though ftst fcsdqfid (Paspada this passage shows the reason for not crossing out rules after being framed, yet it can be equally applied to the act of not including a rule in a text after its final composition' We may also supposethat Patafljali composed a vrtti on 'tgaleAnua"" belonged to this vrtti' his YS. and the sentence is The composition of vrttis by the s-utraklrras an well.established

106

An Introduction to the Yogasr.rtra

fact in the literary history of ancient India.s In this connection a conjecture may be hazarded that a certain person of the Patairjali gotra, who was YS' a follower of the YP", composed a work on the which contained the aforesaid sentence and the author work' His' of the Bhagya quoted this sentence from this personsof the Patafljali torically it is not impossible that two gotra, both belonging 1e the same school of yoga, composed *o.k,ooyogu,AsanindividualthesecondPatanjaliisdiffe. rent from the first, but so far as the mental field is concerned he cannot be regarded as distinct from the other' To say that Patafljali, the author of the abovenoted state' ment, is identical with the author of the MB. is highly doubtful' a state' Though the Mahdbh6;ya says gqqS<FI] Earlq ( 4'l'3')' mentwhichisinperfectharmonywiththesdrirkhyayogaview yet this cannot ( cp. Kaiyafa's explanation sqfiEqk]writzq ), for be taken as a proof showing identity of these two teachers, oa drao2aas are in thfi $ame Mahabh-asya speaksof such views g<fari accordance with the Nyayavai3egikaphilosophy "p; ft goil:, $*s;qq aaqq ( 5'l'll9 ) in * gcr: ? slaE*qsfqq{,qq?qT aggre' whtn tn" Nydya view that a draola is different from the gate of its attributes has been propounded' It is well known that the srammarians are allowed to take the help of any philosophi' cal iiew that serveshis PurPose. 3. Since a vrtti is defined ao a qatuit{r< q;q ( an exposition is whosechief business to unfold the imports of the words strtras ) it is quite natural for a strtrakara to compose in the a vrtti on his siltra'work, for the imports of sitras are not easiiy intelligible. It is however a presumption only to say that Patafljali actually composeda vrtti on the YS. though such a presumption is not against the literary of ancient India. tradition

CHAPTER IV

DATE OF TFIE YOGASU?RA

I
FACTORSTHAT DETERMINETHEDATE OF THE YOGASUTRA
Before taking the task of assaying the arguments advanced by modern scholars to ascertain the date of the YS. we want to state that a large number of exprersions in the YS' have been taken verbatim by Patarljali from the works of his predecessors. We frankly admit that there is nothing in the YS. that helps us determine its date with a considerable amount of precision. We can simply point to some factors that enable us to escertain approximately the upper and lower limits of the composition of the YS. Since the modern method of ascribing dates to the incidentt and person! of ancicnt India was conceived by western scholars, who were not PrePared to admit hlgh antiquity of ancient Indian civilization, it is quite logical to take the dates 'doubtful' of most ancient thinkers 6xed by these scholars as or 'not-proved'. On the other hand we frankly accept that almost all of our ancient authors wcre not interested in such historical matters as the date. birth, place, etc. even of their great personalities. Whatever was heard by these authors was usually accepted as'a fact' and nobody thought (wrnaq) it necessaryto corroborate these facts with connection with them. such sourcesar ha e

The following factors may be considercd for ascertaining the date of the YS. approximately. .artificial'name fA) The YS. does not seem to havo any given by its author. Onc can easily understand that the wordc logasfttra or lngadariana are not the actual names giwn by its author but are descriptive names given by its readerg in order to refo! to the composition distinctly. This absenceof ani8

I l0

An Introduction to the Yogas[tra

cial name showsthat the yS, belongs to a period when the custom of giving 'artificial' namesto literary compositions did not arise.r (B) The author of the YS. !s known by his gotrd n me. This shows that the YS. was composed when teachers were known by their gotra names only ( gotra is to be taken in its Dharama'Etra sense ). (C) We find that the authorship of the YS. has not been ascribed to any divine or semi..divine being. This showsthat it Wascomposedwhen the tendency to ascribe literary compositions to non-human beings was not in vogue. According to us the aforesaid tendency aroge in later times when the authors of the works on adhydtrnaoidltd came to be regarded not as Apapurutas ( i. e. personspossessing direct experience of superentities and possessingthe power to communicate their sensuous thoughts to their disciples so that they could be convinced fully ) but as persons endowed with highly developed intelligenceonly. These authors becamecompelled to speakof divine authorship in order to make their diseiples believe that what they taught or propounded was valid, since that had been originalll' propounded by divine beings. (D) The mention of hastibala ( the strength like that of an eleptrant ) in YS. 3.24 as an illustration is, according to us, a _---.-l. It may be said that an author of later times may compose a rvork without giving an artifcial rume to his compositien. While we do not deny the possibility of such naming we want to state that such a work often exhibits such signs as may point to its later origin. It cannot be coneceived that Patafljali was an author of later age who composed the Yogasirtra by imitating the ancient custom of naming literary dompositions. The works ( in stttras ) by Panini. Pirlgala, Jaimini, BEdarayaga, Gotama and others also bear the same character. These works are known by more tban one'name' evidently given by the disciples 1 $irya" pai*lord ) yitha view to referring to the works diitinctl!'.

Factors that determine the date of the Yogasiltra

1l I

sign that clearly points to the 'period' of its composition. Since an illustration is chiefly given to enable the students1 anttadsins, lit. residing near the teachers) to comprehend subtle matters, it must be taken as pointing to the period in which the author lived, provided it is not a natural phenomenon like fire, water, air, etc. Thus it is reasonable to hold that the example of undoubtedly showsthat the YS. was compcsedwhen hastibala the custom of me:suring bodily strength ( especially of human beings ) on the basis of the unit of 'elephant-strength' was in vogue or at least was not regarded as a matter of olden times.2 ( []asti,balaas a measurehas been mentioned in many placesin the R6m5yarraand the Mahdbhhrata ). given in the YS, namely a jem ( ma4i, C)therexamples )' in 1.4.1 and a peasant1k;etrika )in 4.3 have no br.aringon the date of its author, (E) The antiquity of the YS. may be inferred from the use of the word akus,tdain4.29 in the senseof ,devoid of craving for a thing which is blameworthy' { see chapter V ). It is remarkable that the word has not been used in the works of 2. It may be noted that as tl:e examples garuglabalaand, ( aft2ubala both mentioned in the \tylsabhdsya ) are PuraBic they must have been known to Patafljali ( There are similar other balasalso ). Since Patafijali thought it more useful to mention hastibala ( which must be inferior to guruflabala and udyubala we suppose that he considered ) this example more vivid and effective to his disciples. Had the custom of using hasttn-measure ceased long before Patafijali he would not have meniioned it but the balas lilce garu{abcla wlrich are greater than hastibala. We take hastibalaas a measure ( unit of $trength ) on the authority of the Mahdtrharata and Ramayaga. As to the precise character of this measure nothing can be said definitely. Whether garu(abalaetc. are to be taken in rhe s;lrne way or they simply mean the strength of Garuda etc. is to be decided on the basis of the authoritative texts.

I 12

Introduction to the YogasEtra

Bhartrhari Bhasa, suchancientauthorsas Kalidesa, ASvaghoga, in disuse long before that this word fell and others. It appearr the Christian era. (F) Among the most ancient works that quote the YS' wemaymentionthenameofthel\4dlhdravrtti{ildevrttion one or two ). Saokhyakarike2S This commentarymust be it hasbeenmen' earlierthan the Christianera, for centuries of tioned in the AnuyogadvEra'-sirtra the Jainas ( sitra 4l )' to a period later than the first which cannot be assigned to centuryA. D. This shows that the YS' must be assigned a periodearlierthan 500B. C'
(G) Some of the Purdpas contain such passagesas are undoubtedly basedon the sfrtras of the YS. ( see the appendix do for theseverses). Since most of thesepassages not belong to those Pur6nic chapters that deal with tlrtha, arata,ilana and other similar things, they cannot be assignedto a later age. Moreover belong to ttre oldest group of the Purdnas. some of these passages This shows that we can safely place the YS. some centuriesbe. fore christ. As it was the duty of the Purlnic authors to preach the views of former teachers in a popular way, we take the PurSpasasborrowers.Itisquiteillogicaltothinkthatan on the Purdnic ancient teacher (satrakara ) based his work prcsentation of a aidYd. all of these It cannot be presumed that the sourco of works anterior to the is Purdpic passages not the YS' but some it wal not possiblefor the Pur5rlic authors to get them' YS., for we do not deny that selvesacuainted with these works' Though of the views of some the Purdnic authors may have come to know tbeir traditiorr) pr"-Puturiulian teachersindirectly ( i' e' though verseswith the expressions yet the closesimilarity of tha Purdnic based on the Y S' of ,fru yS. tends to show that most of them are similarity with (H) The Tripifaka passagesbearing close heen taken frorn the the expressionsin the YS. seem to have author of a work like YS. It cannot be logically held that the and incor' thc YS. took Buddha's teachings as authoritative

Factorsthat determine the date of the Yogasntra

I ld

porated some of his views in his composition, for Buddha neither accepted the three gupas as the ultimate material causeof all ( including vijfr,anaof Buddhism ) nor regarded uioekakhlati as the highest means f Viuekakhyafiimplies rhe existence of the pututa principle--the immutable entity whose existencehas not been clearly accepted by Buddha). Thrrs we are to accept that Patafrjali's views are bascfl ns1 on Buddha's teachings but on the teachingsof pre.Buddhist yogins. On the contrary there are strong grounds that show Buddha's borrowing from the pre-existent yoga tradition. The argument is : Buddha,s knowledge of a yogic ( i. e. super$ensuous phenomenonmust be acceptedas borrowed if Buddha ) fails to explain the phenomenon( by pointing to its causes,etc. ) with the help of his own philosophical views. We find that the phenomenon of supernormal powers oibhuli,s has been accept, { ) ed by Buddha though his analysis of the mental field fails to explain how thesepowers arise. This failure proves that Buddha came to know of lhesepowers from some pre-Buddhist source. Moreover Buddha's views 'f the entities rike auidla and the like are unsound in many respects. This showsthat Buddha did lo-t possessthe highest realization of these entities. Thus it lollows that he came to know of these entities from somepre. existent tradition of adhydtnaoid2d. In the Tripitaka Buddha is found to hold ancient yogins in high esteemand to declare his indebtedness them. He is to also found to speak highly of the means like apramada and to declare that these were practised by former yogins. All these undoubtedly show that Buddha was taught traditional yoga lore by competent teachers-a fact which further points to Buddha,s borrowing from the pre.Buddhist teachings on yoga. Thus it is quite reasonableto hold that Buddha,s statements having close similarity with the siltras of the yS. are based on the yS. whether Buddha came to know of the views embodied in these statements not from the YS. but from sorne similar works cannot be decided in the present state of our knowledge. As to the rcason for Buddha's silence about the YS. or its author we shall discussin the coming section.

Il4

An Introduction to the Yogasirtfa

(I) It is remarkable to note that no Vedic work mntions 'Ihe Mahdbherata, which contains a teacher Patafljali by narne. and yoga practice, great number of verseson yoga metaphysics a is conspicu,rusly silent on Fataf,jali, thougir it mentions a considerable number of sageswho are said to be the teacitersof ,voga or adhlaintaaidya or mokqaiaslra. To us this non'mention is significantand we believe that tire author of the YS, appeared after the {inal composition of the lt{r.lr[bhlrata. About the date o[ the composition of the M:lrl]rharata we do not subscribe to tne views of modern schr:larsacd we do nct find any fault in holding the view tirat "'iic -'\iahhbh-irata was fully composedwithin a century a{'tei 11l: Bilalata wer, with the remarks that (i) a srnall number of chapterswere incorporated to alterwards by the scctarian autilox's glorify their sectarian views anC that (ii)
interpolated

a consi<ji:rabic number of verses were

obvir.;qs reasons. It is needless

hcrc anC thcre ior

by of to say that the replr.cemeilt trld or obsolete expressit-ns t'e new ones is found ahnost evenylvhe irr the Mahdbl,arata--a fact in which standsas an obstatcle asceltaini:,gits i:igh antiquity. (J) We have a ci!;tjcctu{erllla:iidllS P;tt.riijali's appearing four to five ceniuriesaft',,rthe BirI'ata wr-r. \Ve irie of the opinion that Fatafljali, the iiutilor of the YS., is the sarneperson who compored the lratairjala Eakheof the Samaveda. Though there is te no evidence prove this assumptiotyet rvetliiirk that this identificadon cannot be brushedaside sr:Inurarily. The employment to of the epithet buddhinal thesage Patairiali, wh,, is described (.ai,rie Vayu-p 61.63 as the author of a iahha of the Sd.m:rverla and Brahmepda'p. I. 35.46; these Purir:ricchaptersare on aeda' is lAkha-aibhaga) a clear sign sho,virrgthal Pata-ijali rvasknown to the traditiol as tfueauthor of sorne,,r'orkof ourstandingmerit, which must be other than the Vedic 3akha, for this epithet servesno purposo if Patafrjali is creciitedwith the composition of a Vedic 3ekhe. We are thus led to think that it is the composi. tion of the YS. which is the c:rusefor employing the said epithet to Patafljali. It is to be noted that the same epithet given to the id,khdkdru Sat,otyu in the PurI ric chapters on

Factors that determine the date of the Yogasltra oeda.idkha.oibhaga a definite reason for its use.3 hat

l15

There is feeble ground for holding that the yS. is directly based on some Vedic recension. The Blhad.yogiy6jfravalkya (2.{3) describes tfuara in the same words as are found in yS. 1.24 and remarks that it is a statement of a Sruti, As a similar statementis not found in the available Vedic works, it may be presumedthat the word ,4ruti, refers to the patai,jala Sakhaof the Sdmaveda. It should be noted in this connection that the Yogas[tra lays rtress on the path of bhakti and the muttering of prapaaa(om) as well; both of these have intimate connection with the samaveda. a fact which shows that there is no logicar

faultin regarding authorofa recension thesamaveda the of as

the author of the YS. Purdnic chronology does not go against this conjecture, for the Pur-a'ic chapters on the division of the sdmaveda praces Patafrjali in the 7th or gth place afrer Vedavydsa, who, according to the Pur6nas,lived at the time of the Bherah war. Since these Purdnic lists showing the lines of teachersare not strictly accurate, we can reasonably conclude that patafijali of the Slmaveda lived three to five centuriesafter the Bhdrata war. The factors mentioned to fix the approximate date of the Yogasirtra do not go against this date. The custom of using hastibaldwas found to be prevalent in the time of the Bhlrata war and it is quite likely that the custom was living even for a period of three or four centuries after the Bharata war. Afterwards the custom became extinct. lThe hastin measure (concern. ing lengtb) was however used in liter times as is proved by its falling into decay, the .elephantunit' came to Ue looked upon as a thing of wonder or astonishmentby the time of patafrjali. This seemsto be the reason for mentioning it in the sltra.

mentionin the Artha3astra]. physical As strngth gradually was

3. The epithet buddhintat given to Sakalya (Vayu p. 60.63), is who is the author of the padapd$ha,a work that ghows that its author possessed sound analytical knowledge of the a Vedic language.

116

An Introduction to the Yogasiltra

The two factorso namely (l) the absence of any artifrcial of name given to the YS. by its author and (2) the non'ascription perfect authorship to any non'hurnan being seem to us in think that the custom with this date of the YS' We consonance divine authorship of giving artificial names and of ascribing or was not widely acceptcd at the either did not arise at all time when the YS. was comPosed' war, all It appears that after the devastating Bhdrata and consequently there ancient uiJl,as .tood in a state of decay of lastras' The arose the acute problem of preservation (rakga) of sages that tirne solved the problem by composing treatises concise adopting a new pfocessof composirion i' e' by composing 'l formed in he sentences sentenccspregllant with meaning' The YS' is one of those works this way are known as sfitrds'4
that were composed in the sirtra style'

the chief As the sages composedthese sutra works with mainly contained purpose of preserving ancient aidltds, these In order ttre esrential parts of the views propounded therein' left as a result to preserve brevity important details were often these works seem to of which almost all views propoun'ded in readers' These be incomplete and to some extent faulty to modern are found to have necessaryfactors, not stated by the sfrtrakdtas, which deservesto been stated by the later bha$Yakdras--a point serve the purpose of 4. That the siltra style was invented to possible words propounding a number of views in the least

known as fnraolgc' is ctearly provedby its characteristic qt4trt4(t so that an A sirtra disregards the principle of or one sense expressionin a strtramay convey more than on the Vivaragacommentary Ourpor" as is statedin the t4lqtq qrF4fsqlrazrll Praiagartha (ettearM sr{afcf( I q qpqt{!, P. B2). SeealsoNyayamafljari (iI*f qcfrIqqt t qqTqltq qt fislir qt**s sl4td c'{tqlfrt1i{qqgsqdqq

il

e;iq qt BII?tqt sT(qd rriqll{qk qtftafrfe

c qJc:

(sec.on lIvt P. 26).

Factors that determine the date of the Yogasita

ll7

be carefully noted by modern scholarswho are accustomedto must belong to him simply think that the view of a bhaSyakar4 becauseit is not stated by the siltrakara. It seemsquite justified to hold that as the authoritativenesl ofthese newly cornposed works on ancient aidyas dependedon the personality of their authors (who were deemedas aptasby their followers) these works came to be called after the names (i. e. the g0tr4 names) of their authors. As for erample we may say that our YS. was known in the school of Patafijali by the

'name' grn=qoi of (taqtofleii) ulnqlq (u)ufava+ qsq)-

a work on yoga 'composed' in the stttra style by Pataijali. It is needless say that the name is not artificial but descriptive.s to 5. Unlike the artificial names the descriptivo namesare not fixed, i. e. there can be more than one descriptive name of one and the same work and the same descriptive name may refer to more than one work. Moreover a precise descriptive name must be too long also. Unless we say qrfq;ilqf sTEeTsqIfl (descriptive) name qEaFq[ql may refer to any the work consisting of eight adhyayas; as e. g. dafrkardcarya used the word qagleqlrft to refer to a part of the $atapatha Brahmana (vi,de bh:a;ya on Br. Up. 3.9 26). These seem to be the reasonswhy ancient authors usually refrain from mentioning the names of works from which they quoted. Since these works were wellknown there arose no necessity to mention the sourcesof the passages quoted.

2
ADVANCED PROVEA TO FUTTLITYOF ARGI]MEAITS TATERDATB OF THE YOGASUTRA scholars that the YS. by It is usunllymaintained some
reflers to such doctrines as are originally held by some non-yogic

fact schooll-a whichpoints a to the schools, especially Buddhist

later date ol the YS. In this section we are going to examine the validity of this view. It is needlessto say that on the basisof this borrorving modern scholars are inclined to place the YS. in the 4th or the 5th century A. D.2 though a few scho. lars take it to be a work of the second century B. C. (A) Woods thinks that the idealism of Vasubandhu has been criticizrd in YS. 4,15-17. which showsthat the fourth centurv l. Cp. ,'Now the difficulty arisesthar the YS. is not regarded to be a very olcl wcrk, f(,r it is found to refute the doctrines of later Buddrrisrn. Ffence it is far from convincing that Buddha was ever influe;rced by Patafrjali ( O. D. S. S. T. p 90). 2. His I Patafrjali's ] date is uncertain, though some seholars have, with great assrtrance, assigned himself to the second B. C. f S. S. I. P. p. alO ); century The system of yoga appears in the sltra frrrm somewhere about the second century B. C. ( C. H. I. III. p. t4 ); I I Dr. Kane am not ] prepared to pllce the present yogasitra earlier than the secondcentury B. C, ( H. Dh. S., V. p. 1399 ); Not earlier than 147 B. C. / H. I. P", l. p.212 ); The yogasritra is later than A. D.450 (Jacobi: The Dates of the Philosophical Sirras of the Brahmans,J. A. O. S. XXil ); The conclusion would be then that Pataijali,s siltras were written at sometime in the fourth or fifth century of our era ( Woods : Yoga Philosophy, Introduction, p. XIX ),

Futility of arguments advanced provea later date to

llg

A, D. is the earlier limit of the YS. (Yogaphilosophy, Introduction, li-lB). Keith considers ils moredecisive pp. this and romarkothat the YS, cannotlle oldrtr than the third century A. D. ( Samkhya System, ?0 ). If r. Chakravarti is of the p. also opinion that the Y5. refutes the doctrines later Buddhism of ( O . D . S . S .T . , p . 9 0 ) . The invalidityoi these views can be proved easily. Let us
consider the aforcsaid three sfi,trr.s one lty one. In sil.4. l5

"" (oastufi,m1t, " ) Pa.tairjaii afTordse reasonto prove that the citta andthe ustu ale dist;nct ( i, e. they belong to the different levels of existencc). Does the worcling of this sfitra show an] in. intention to criticize any view r If rhis sfttra be tar<en re. as futing a BudrJhistic vi,lw, the 3i1.on abhlnsa-aaira,o.ya (1.12) may alsobe taken as <:riiicizing Ru'.lrlhi,;tic views, for faraoair-ag1a is a s s o c i a t en i i h p r r u s . t l ; h " ) a lt.i 1 , , r 1 r . d I i u r r l s a l , t h e i m m u t a b l e d e i Awarerress'is nrt rccentr:ir lry the B'cldhists. l\,[oc]c'n critics should riote tirat thi: Yogic r,iew on cdlta ar:rl udrrsr, which says tlrat both ci,tta and u$stu t.i'e lhc nrociificr.tions of asmiln, (or aharhklra, an evolute cf tl,e tlrrr_.1 :Iunr.,J ba"ically different is from that of the BrrdJ.hisl-" an*l tlrr,t sincethe Buddhistsdo not acceptttre three.qufastilere dtrcsnot ariseany necessity allude to to or refute any B'"rdrliristic vi,,,r.,i. The oh.iectof this sEtra scerns to strerlgthenthe p;sitit,rr oi' ... r,iervof the yoga school. A Buddhisticview may be agairi.t this view of the yS. concerning the relation between ihe uastu rrnd rhe d,tta but this opp.sition doesnot prove that the aforesaidsilrra criticizesthe Buddhistic view. It may be noted in pzr.ssirrg that the relevant Buddhistic views do not help us in any wa.y understaL,d.the significance, depth or lbrce of the argument given in the above sEtra. As regards rhe s[lra 4,16 (q r*tfqa-.) *u have already stated that this may not be a genuine part of the yS. (Vide Chapter IV. sec. 3). Even if the sfrtra is taken as belonging to the YS. it cannot be proved that the sutra is really clirected to criticize a vierv which oriainally belonged to some Buddhist school. In fact this siltra refutes a doubt that naturally arises

120

An Introduction to the Yogasfitra

from the view establishedin the previous strtra or strtras. It is against our tradition to hold that the objections (aiahkas) raised in the sfitrasare the views held by opponentsunlessthere are reasonsto think so. Can it be proved that qSFSf,(;4 is a distinctir'ely Buddhist expression ? The strtra 4.17 (dgq(.rrtir.--.) statesthe condition owir,g to which a aasluis known, The srrtra does not contain any expressionwhich seetirs have a purposeof criticizing others, to views, It is perfectly clear that the purposeof the sirtra is to discuss a matter which requires to be known by those who follow yoga metaphysics. r\s a thing's affecting and nonaffecting the citta is in consonance with the nature of the guq.as and as there is no Budohist word in this siltra, it is unreasonable to hold that the sutra contains a criticism of any Buddhist view. It is true that the Vytsabhasya on these and other sirtras contains such signs as show thai:its author knew of the Buddhist doctrinesand that he atlerpt(rd to refute them. (According to us theseviews belong 1o th,: earliest works of Buddhism.l It is of againstall sense logical tlrirrkingto attribute to a sutrakbn all those views which :rre reluted by abhag2akZrc, especially when the shtrakdra does not r se such expressions are peculiar as to the school whos,tvicr"s are refuted. A bhaglakara empowis ered tc raise independer.t qut stions provided they are Jonrrected with the views establirrhed the sLitras. in Modern schol;rrsshould note in this connection that yogins have their own oi.jiiinaodda. According to yogins the matcrial of cause thetcnndtras is the asmita or aharhklra, precisely the lanasa aspect of alnrhk rra. called bhntadi, This bhiladi (the evolving causeof a brairmdlda) must belong to a highly perfected reing. He is usually called Prajapati or Hirapyagarbha in ancient works and is called yatrarim-avasdyin in V,'iisabhdsya3.45.3 On:rccount of ttre will (sarhkalpa) Prajdrati, of gets objectified and becomesthe ma.terialcauseof all the bhftJddi

3. The S5rhkhyakarikl usesthe word Brahmd for this being in verse54.

Futility of arquments advanced prove a later date to

l2l

kinds of grahhJa olf3ects. The minds of ordinary jluas become Lssociated with the objectified bhmadi and being affectedby it the jzaasbecome compelled to deal witlr the objectswith their organsin accordance with their faculties characterisedby previous latent impressions.The uiqoyas( sound and the like are said to ) appearas a result of connectionbetweenthc two kinds ol miDds_ one belonging to the jlp6s and the other to the creator. That is what we call the yogic ai,jfrAnauada. yogins further assertthat The a jiva by practising yoga can render his mind so powerful as not to be overcome by the bhUadi of the creator and thus he transcendsthe realm of objects. (B) Keith showed two trorrowings of the YS, rvhich point to its later date, namely a reference(i) tothe theory of atoms in sfr. I.40 and ( ii ) to the Sr"utrdntrikaview that rime consistsof moments(sE3.52) (The Saftkhya S1,stem, p.69). A close study of the rclevant sirtra revealsthat there does not arise any questionol borrowing regardingthe yogic view on param5quand time. Keith seems to possess lamentable ignoranceof the view p'rint of the YS. It is highly improper to hold that a technical word used in different systems bears one and the same sense. The word paramnryu sil. 1.40 does in not mean a thing that has no aaaldaa (part) ( which is the paramafu of the Nyiiya-Vaiiesikasystem). According to S:ir;rkhyaYoga all ayaktaentities are with parts (s[vayava). It is also to be noted that in this sfrtra the word param'aqu an adjective meanis ingsttksmaand that the suffix eE is also to be connectedwith it (like paramamahattaa) that we may get the intended word so patamAputaz., e. szk.natoc, which has nothing to do with the i. Vaiietika paramAyu. A gross thing does not become snk[na if its form or volume gets reduced, or its dimention or magnitude becomeslessened, The examplesof parand4rulua rhe subtlety are of tanmS.tras,the subtlety of serrse organs (by which the tanm:rtras are perceiveJ)and other similar forms of subtlety. The tanmdtras of Yoga are not niraua2aua the Nyaya-Vai4qika sense, in for they being dharmi,ns are sAmaryta.ai,ieta-dharmdtmaka. The

122

An Introduction to the Yogasiltra

organs are also not partless entities, their being the modifica. tions of the gu',ras(every evolute of the gunas is saad)aaa accord. to Sarirkhya-yoga metaphysics). It is worth observing ing that tlre idea of the subjugation (ua(zkara) the parandqusby of yogins is not to be found in the Vai$qika system. Modern scholars should note that the paramdnu (in the sense tanmltra) of Siirirkhya-yogahas no sirnilarity with the of paramanus of Ny-ya-Vai$esika. According to the YP. the paramlpus of the Vai6esika systemare the objects of ai,kalpaoytti, (for uikalpa, see YS. 1.9). The tanmdtfas are capable of being perceived with the help r:f rhe concentr.arion known as oi,caraanugata-samlr ajVdta. The assertion that rhe Yoga view about time originally
l,elonged to the Sautrlntik:rs {oes r,ot seem to ha-"e any baSis.

It is not understood why the view rhat 'time is the sequence of

k$nas( uut*w o! eTqrartiilTl is not ro beascribed some to )'

pre-Pataiijalian school of yoga to which Patafijali belonged. Moreover the Yoga rriew about time is not prcisely the same as is found in the SautrdLrtikaschool. Does the Sautrdntika schoolthink that time is the olrject ol oikatlaaytti? Logically it must be accepted that where thei.eis a Eystemof yoga that acceptsthe existenceof the gagas which are said to bc prati. k;ana-pari.rlAntin Vo t gnEnq, BhIsya 2:15.), there will apear {cp. the view about time which is cxpr:essed the Bhdsya passage in <IE{istui"'aTqgpqt (on YS, 3.52). The questionof borrowing from the Sautrantika- school does not arise at all, for this school doesnot accept tlre three gu4cs. (C) Max Mijller thinks that the arsuments put forward in supportof the existence tlaara (see YS, 1,24-2G showthat of ) the YS. was composedafter Buddha, for these argumentsare directed against Buddha's refutation of i3vara ( S. S. I. p.

p.412. )

Futility of argumentsadvanced to pro\, a later date

l2g

It is true that Buddha tried to refute the existenceof lSvara. But a perusal ofhis sayingsas preserved in the Tripi$aka undoubtedly shows that his idea about idvara was Uaricatty different from that in the yp. Buddha,s sayingsdo r,ot show that he had any knowleclgeof the philosophical analysis of the aiiaarlas of l$vara, He had even a very superficial idea about the nature of the creator prajapati whose existenceis in full consonance with Sarirkhya_yoga metaphysics. There is nothing in the Tripifaka that shows ttrat Buedna war aware of the Sarirkhya*Yogic analysis of Godhood. Max Mtiller showed utter ignorance in the yp. by stating that the word isvara used by Buddha had the same meaning as in the yp. (D) Some scholarsare of the opinion that the yS. was composed after the Mah:ibhasya as the yS. upheld the doctrine of spholaoriqinally propouncledby the author of the Mahlbhii ya" ( The doctrineof sphota discussed tbe in bharya on yS. 3. lZ is acceptedby thesescholarsas upheld by the author of the yS. ). The view that the theory of sithoga was originaily propourided by the author of the M:rlrIl-rhesya is against the tradition of grammar. Some hold that the pre_pl.rinian grammarian Sphofayanawas a promulgator of the doctrine of sphoLa aide ( -mentionecl Padamafijarion Kadika 6.l,l2B ). Audumbardyana by Yaska is also said to be a propounder of the theory of sphoga ( Spho{asiddhi, p. l. ). All these show thar the theory of ,pnito was propounded long before the author of the Mahdbtraoya. we have already stated that the yogic view about the nature of iabda,arthaand their relation is not absolutelythe same as is held by the Vaiydkaranas and as such it is philosophically *.on* to ma.intain that the sphltauAda grammarians of has been upheld by the YS. (E) some are of the opinion that the concentration knowo as Dharmamegha ( yS. a.29 is Buddhistic ) ( i. e. the Buddha or the Buddhists invented this concentration for the first time ) as it is mentioned in the Da.Sabhirmika Sastra ( Vidc C.H. I. III p'74 )' It is true that this $astra speaksof ten bhamis and praces

124

An Introdrrction to the Yogasiltra

But as there is no the Dharmamegh-a bhnmi on the last place' with ( or sign to hold that the yogic Dharmamegha is identical i.tu.r,olly similar to ) the Buddhistic Dharmamegha' the "rl"n that the similarity of terms proves nothingr While the YS' says when one gets fully establi' Dharmamegha concentrationarises shedinaiaekakhydtii.e.sattua-puru'4rydta-pratyaya(discernment between purusa and prakrti ) the Buddhist of the separateness philosophy is silent on the puru:a principle' This showsthe illogicality of the view tha-tthe Dharmamegha coilcentration of the YS. is based on the Dharmameghe bhimi of the Buddhists' It is also to be noticed that Patafljali used the rvord Dhamamegha as a safujiidlabdo ( otherwisehe could have framed the sfrtra as

o"' sdqt fsi+reqtfrf{d+aq sclftT: [*ai]'

). This beinga

saitjla the vierv of modern scholars about borrowing becomes groundless. (E) Corvell.with the intention of proving that the YS. was aware o[ Buddhism, observes:"It is curious to notice th^t mai,trl, which plays such a prominent part in Buddhism, is counted in the Yoga as only preliminary condition...... The Yoga seems directly to allude to Buddhism in this marked depreciation of p. its cardinal virtuet'( Tr. ofSarvadar$:nasalhgraha, 273 ). as The argument is as worthless anything. The YS. (1.33J and saysthat it regardsmoi,trt ( friendliness) as a parikarman ( undisturbed calm of the mind ), can bring about ci,tl,a-prasadana positively enables an aspirant to follow up higher forms which of yoga practice. The cultivation of mai'tr| is especially prescribed by yogins for a particular kind of persons-whocan be highly bene' fitted by cultivating it. As the dift'erentforms of yoga practice are not of the same charactPr,it is reasonableto conclude that all of them cannot be enjoined on all, though each form of yoga practice has its own value. lf maitrt is acceptedar one of the highest meansin a system, it simply rneans that the systemis inferior to the YP. so far as the subtlety of goal or encl is concerned. It appears that Cowell was ignorant of the fact that 'there ls gradation in the means ( upays ) prescribed by

Futility of argurneutsadvanced to pfove a later date yogins'.

125

That is wby the question of depreciation does not arise at all. The critic should note that such a highly praised yogahga as santola(contentment), which is said to bring abouttfluttanasukhainYS.2.42 is regarded by the great yogio Jaigi;avya as a form of dulfthaif it is compared withkaiuar,a 1flaw*gurtuie qE-

Bh::sya 3'19)' Does *seqttaqt g g:<Tls, rSad waiegqgqttq,

the statement ofJaigtsavyashow that he is depreciatingsanto1a? We may furth,:r add that there arc cogent reasonsfor not of a giving mai.trT highly prcminent place in the scherne upa)as paraaai,rdgla, oiaekakhyali, nirodha. The Yoga and as is given to school avers that it is raga4utga-k;a1ta ( iradication of attachment and hatred ) which is absoltrtely nccessary for acquiring oiaekakh2ati, qlqsiqriE6lTiE qgfAetA',YS. 2.28) and that the ( .p fluctuacultivation of ntaitri enablesone to get rid of th" tnmasa of the mind to a greater degree, but not absolutely. As tions with external factorsit falls under the thisbhduinais associated field of )amd-ni.)arnd. Though nai.ti,r|-bhduanri chiefly possesses the sattuagu(La,yet it cannot be the direct means tokai'aal1a. lt is not mailri,bhdaana b* rdga-duega-kgaya which leadsone to

emancipation.

3
DOES BUDDHA'S SILENCE ABOUT THB YS. MEAN ITS NON-EXISTENCE AT HIS TIME ?

In the previous section we have stated that Buddha,s teachingsseemto have been based on the YS. though we never find Buddha to refer to the YS. In this sectionwe are going to consider the causesfor Buddha's silence about the yS. or its author.
about it-

Following consideration will

show that since there

arose necessity referto theYS., Buddharemained no to silent

(A) At first it should be noted that .the mere non-mention ofa treatisc ( or a teacher-author by a person of later age ) dealing with the same subject' cannot by itself be taken as a sign for inferring the non-existenceof the treatise ( or of the teacher-author ). The non-mention of any previous comrnerl. tary or commentator by Nimblrka in his bhasya on the Brahmasiltra and by S5yana in his bhlgvas on the Vedic works are the examples ( out of many others that prove our asser. ) tion. 'Non-rnention' becomes sign if it is proved that,mention, a is inevitable or at least highly necessaryaccording to the nature of the discourse. The act of mentioning predecessors' names largely dependsupon the discretion of the author, and we seldom find our ancient teachers to follow the custom of mentioning the namesof their predecessorswhen their views are taken as the source or basis. Let us show what we mean by ,highly necessary,. Necessity ariseseither at the time of refuting the yoga views or at the time of upholding a vicw on the authority of the yS. As the views of YS. on yama, niyama. vairdgya, etc, were propounded in some other ancient works also more or less in the same way, it is not necessary for a person of later tlmes to refer to

Buddha's silence about the yS.

l2l

the YS. at the time of refuting or propounding them. As for example, if a person of modern times wants to criticize or praise ahiitsd, it is not necessary for him to refer to the YS., for it is quite possibiethat the source of his knowledge of ahiirsd,is not the YS. but some other treatise or treatises bearing views similar to those of the YS. If Buddha may have come to know of ahithsaetc. from sourcesother than the YS. ( though tlre yS.

in wase)rittent his time), his non-mention the YS.cannot or

be taken as a sign of the non-existenceof the YS. (B) Buddha is said to har.'erefuted more than sixty views which he regarded as erroneous. It is remarkable to note that none 0f theseviews is acceptableto the YP. also. We may affirm that all of these refuted views are anti-yogic. 'fhus it is clear that Buddha found no occasionto refer to the YS. at the time ofrefuting the aforesaid erron?ousviews. (C) Buddha is never found to mention Ar. qla Kdldma and Rudraka Rirnaputra as the upholders of such views as are essen. tially against his teachings- ::.fact which sliows that Buddha knew that his viervs irr tireir essential forrns rvere not against the doctrinespropounded in S.,rirkhya-Yoga. 'fnis explains why Buddha did not meution Pctafijali as one of' tire tai,rthikas or tNrthaikaras teaclrers ( holding anti-Bucidhistviews ), (D) The subjects tbar are ciriefly dealt with in the yS. and are considered by Buddha are l;itis, safuskaras, karnans, dhltdnu, samdi;atti,,control of the senses,ignorance andltamanilamos. Anybody can find that Buddlra did not deal with these in a strictly philosophical way and that Buddha's views about these are not very deep and sharp. So far as the essentialforms of Buddha's teachings are concerned they are not against the yogic point of view, in spite of the fact that the viewpoint of the YP. is not the same as that of Buddha. That is why Buddha found no occasion to refer to the YS. as the hord,erof dissimilar or opposite views. Let us explain the argurnerrtby taking the Buddhistic form oi prdgiy6ma as an example. Since the Budclhisticprdrlylma

128

An Introductionto the logastrtra

is neither so deep and subtle as the Yogic prEpdydma, nor is it anti-Yogic, so far as the external process of pr'Sqdydma is concerned, a teacher of Buddhistic prln6yEma would find no occasion to refer to the YS. as the holder of a different or contrary view about prlpriy5ma, in spite of the fact that the

philosophical of yogic prdpiiyama not in aecordance with basis is

the Buddhistic view point. A somewhat similar example is

found in the Buddhistic sa,napatti,s.Though the principle of division of the these tanapdl,tisdoes not sffictly follow the Yoga view yet no necessitywas felt by BudCha ( or even by Buddhist teachens) to refcr to the YS. as the upholder of a different or oppositeview on san-apatti,, the simple reasonthat the external for character of thesesamapattis( as shown in the Tripitaka passa. ges) is not different from the Yogic ones. It is a well-known fact of experience tlrat there may exist difierence of opinion concerning the subtle sta.qesof a phenomenon, although there of is agreementin the views about the gross Etages the phenomenon. The views of two persons may differ about the composition of living body, though they may be found to hold the sameopinion regarding its weight and height. (E) It was possible ( though not absolutely necessary for ) Buddha to mention the name of Patafljali or the YS. had he launched a severeattack on such views or entities as the satkdr'Jaud,da,the dharma-dharmi-relation, the existence of eiti!akti, the the four aspects( paruans ofthe gu,ryes, concentrationa asa'npro) jfianand the like. Buddha might have also referred to the YS. had he tried to propound elaborately in a philosophical way his views on the origination of internal and external objects from their respeetivecauses. (F) A perusal of the Tripigaka showsthat no first-rate philosopher approached Buddha with a view to solving higher philosophical problems. That is way Buddha found no occasion to refer to works similar to the YS. As for example we may say that there arises no necessityto refer to a work like the VS. if a discussionis held on violence, theft etc. taking them in the social level.

Buddha's silenceabout the YS.

129

(G) Somemay think that Buddha's non-mentionof the YS. at the time of refuting the existence ldvara shows of that the YS. was composedafter him, for it has a considerable numbero[strtrason i6vara ( uidaYS. 1.23-28). The unsoundnessof the argument will be provedby the following consi. deration.
Buddha's rcfutation of iSvara is directed to the popular '$vara, who is not in strict accordancewith the views of the yS. The YP. has its own views about the creator i3vara ( i3vara stated in YS. 1.23 is not the creator ).1 Buddba's statements do not show that he was aware of the Yogic view about the creator iS./ara; he is never found to quote the yogic arguments given to prove the existenceof the creator whoseahalhknra called Bhut:idi is said to be the material causr: the brahma4{a. of Buddha does not seem to possessa deep knowledge of the strpernormal powers, a knowledge of which is indispensable to c0mprehend the nature o[ both the eternally liberated i(vara and the creator i$vara. All these show that Buddha's refutarion of iSvara har no concern with Yogic iSvara. It is also to be observed that the principle of pra4idhano ( devotion ) is not against the teachingsof Buddha, for Buddha expressly enjoined prapidhnna to the teachers, sages and the like. Thus we can say that as Buddha prescribedtlaara-prapidhana a grossform, in and that as he was ignorant of Yogic tdvara he found no occasion

l. Though thc YS. is silent on the creator ( who is usually called by the name Hiranyagarbha or Brahm.i ), yet the existenee this being is in fullconsonance with the viewof point of the Yoga philosophy. The lordly powers existing in the mind of the creator have been fully describedin the YS. The Vyasabhdqya ures tbe word )atrak-anuoasA)'in for the creator ( YS 3 45 ). The creator falls under the cate-

gorygrahtty.

i3O

An Introduction to the Yogastrtra

to refler to the YS, while refuting the popular views about the cre?Itor i$vara.2 (H) There seemsto be a stronger reason for Buddha's not referring to the YS. There are certain questionswhich Buddha refused to answer considering them useless for an aspirant of truth. It is remarkable to note that questions similar to these -atnabhAoabhAwnd are siven in the Vy6sabh6:ya as examples of ( reflections on the nature of the self ; aide VyS.sabhlgya on YS. 4.25 ). The importance of these questions in the YP' cannot be denied. As Buddha remained silent on these questions, he thought it appropriate not to mention the works like seriously. the YS. in which these questions had beetr discussed (I) We have a conjecture regarding the absenceof Patanjali"s name from Buddha's sayingspreservedin the Tripiiakas. We sornetimestind Buddha speaking highl.v of ancient yogins and in a very small number of places we find him mentioning a lew yogins by name. This suggests that Buddha might have mentioned the names of some more ancient teachersalso. These names seem to have beerr removed fronr Buddha's sayings by Buddha's followers afterwards in order to preservehis originality in the field of sa.cred wisdom. As Pataf,jali's work was too weilknown in Buddha's time, the followers of Buddha to thought it necess;rry romove his natne from Buddha's sayings Buddha could be describedas the original thinker of so that the Yoga doctrines he Preached. -ffifutation of iivara, the frillowing remarks of Dr.M.D. Shastri deservenotice : "Buddha never denounced or refuted the idea of i3vara in the senseof ParameSvara. This does not mean that he recognisedit...... There were two ideas which occupied the place of :3vara in his time. The one was of the functional Vedic gods, and the other of the absolute and attributelessbrahman. He accepted the former idea; but in the place of brahman he installed Dhamma orDharma...... Thisshows why Buddha who recognised the traditional functional gods, lndra etc. and who substituted Dhamma for Brahman, did not denounce i:vari" ( History of the word i$','araand its idea, S. B. Studies, Vol. X, pp. 54'-55 ).

CHAPTER

V
IMPORTS OF A FEW WORDS IN THE YOGASUTNE

I
IVRONG EXPLANATIONS AND RENDBRING$OF SOMB WORDS IN THE YOGASUTRA A considerable numberof the expressions the yS. are in found to havebeenincorrectlyexplainedor rendered modern by
scholars-a A few of such wrong explanations or renderings are

quoted with briefcriticisms.A fuller discussion these here on

will be found in my forthcoming work on the yS. (l) The srrtra 1.3 ( aet aag: H6qsE{(eTIqq has been ) translated by V. M. Bhat as (then the soul rests in its natural state of communion with the divine,. If the nature of draflf is understood according ro the view*point of the yp. (aidt YS. 2.29 ) there arises no question of communion with God, whose nature has been described in the fiirstpada (sitras 24-26), The proper meaning of the siit'a is : in the state of cessation of all fluctuations of the ciilo, the dra;ty f metempiric conscious. nessor immutable awareness abides in himrelf ( though he is ) still associated wirh the citta ). l. The nams of scholars whose views are considered in this section are given here with their respective works. V. M" Bhat: Yogic Power and God-realization;J. H. Woods I The Yoga Systemof Patanjali; Dr. S. Radhakrishnan: Indian Philosophy, vol II; S. C. Vidyarnava : An lntrodudion to the Yoga Philosophy;Dr. Sure*acandra $rtvdstavya : yogasfrtra-bhftyasiddhi ( in Hindi ); Dr. Haridas Bhatracharya : Cultural Heritage of lndia, vol III; E. E. Wood : practical Yoga; Ballantyne and Govinda Sasri : Yogastr,trasof parafl. jali; Dr. Sampilrndnanda : Yogadar$ana ( in Hindi ); lvl. N. Dwivedi r The Yogasitras;Dr. V. K. R. V" Rao : Theisrn in Pre.classicalSdnrkbya.

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An Introduction to the Yogasfitra

in (2) The word.agama 1.7is usually translatedas'authogentences' modern scholars. Agama, by or ritative rtatements in the YP., is a kind of cittaqtti which arises the to according utteredby an dpta' sentences wbo hearsthe eittaof a person (3) The expression 6;qiln ( 1.9) hasbeen renderedby
Woods and f)r. Radhakrishnan as 'perception and words2. This sbows that according to these scholars aikalpa has two bases, (words) and jftana (perception).They are wrong' According .{oDdo to the commentatorssabdajfldna is to be a.nalyedas labdajoni,ta or thought based on or causedby lfrana lverbal knowledge words or language; or mental image conjured up by words )' (4) Vikalpa ( 1.9 ) has been rendered as doubt by S' C' Vidyarnava. He is wrong, for doubt has been included in ( oipar2aya I B ), one of the eittaottlis (fide T. Vai. and other commentaries). Doubt lsafiiaya ), which is usually defined as 'the cognition of the presenceof incompatible diverse features in the self-same entity' ( Tarkasarirgraha; sec. 7l ), has no similarity with oikalPaof the YP. (5) Dr. Sure$acandra Srivdstavya thinks that the word qqil+Kdar in 1.15 is the name ( nanaka ) of the a\arloahag)o. In fact that word is not a proper name; it shows the essentia"l characteristicof aparaoditdgla. The word saitjfi'adoes not mean 'consciousness','convictiont and the here ,a name' but tittC i. e. like.2 Commentators use the word gfa ( T. Vai; Maniprabha, etc. ) or fsqd ( Rdjamertan{a ) for {1 which shows that {1 'name' grammatically has not been used here in the sense of a speaking if ssft+K is accepted as the name, the correct expression and if qqil+t(gf,l is accepted should have been used as arfi*niaq as the name, the expression should have been used as q{iittc'

( iari*q or qsft6r((iilTnTq{q <rraq).

2. The word{s1 in qiilsctq in Panini(1. 2.53) means{11q by ( Mahdbhasya which has been explained Kaiyafa as ), q?nTc:risrqq:.

Wrong Fxplanatiansand renderings the yS. of

lg5

(6) Some scholars think that the strtra l.l9 speaks of two kinds of beings, namely frakyti,laSta and,oidehalala, e., they think i. that the word la2a is to be construed with tbe word.aidehdalso. This view is utterly wrong! for in'o autlroritativeyogic texts we find the word oidehalaya. Moreover the word aidehataya does not yield any sense, though prakytita2a a Bahuvrihi t compound, qffll q4:,<1;q4il qT qtq q: has a clear significance. ) we cannot take aidehalaya as being a word of either Babuvrfhi or Tatpuruga compound. (7) S. C. Vidyarnava says that the processof overcoming the obstacles (enumerated in 1.30 is through abhs,asa ani ) uai.ragla 1.29 ). The word 66; in 1.29cloesnot refer to abhlAsa ( and uairagla( ai,de l,L2 ) but to ,devorion,(iluarafuapidhdna)as is ampry clear from the Bhdsya (c;artat tsErcforricrq q q4f:d). \'Ve find no reason to connect iIiT: in si. l.2g with the strtra l.ll. (B) All modern scholarsare founelto think that the siltra 1.40 speaksof two factors, namely and. ltara,ndryu paranamahattaa, In fact the strtra spealis not of parantA4ubut of paramd.nutua. The suffix eq read after the word paramamahar to be construed is with the word, parantdr4ualsaS cp. the ny61,a 661;ft q.qqlq:

sr6Et sriafFfedqsq*.
(9) The expression sli{feff,I{fq6Eq in 1,42 ( on savicdr;i samlpatti ) has been explained by Dr. Haridas Bha tacharya as : 6all the elementsof perceptual knowledge, namely the sound (ldbda ) or the name, the meaning ( ortha ) conveyedto the mind, and the actual object ( uastu,) are all rolled up together.' The explanation is \{rollg. Artha in this strtra does not mean the meaning conveyed to the mind. Arlha is the otrject intended, as e. g. the animal cow is the artha of the iobda cow ( seethe Bhasya ). We may call it aastu also. Prat))aJais the idea of objects; it is the mental impression created by the word. The jftana of YS. 1.42 is the same asthe lrauala of YS. 3.17.

136

An Introduction to the Yogasotra

in 1.45 has been explained as 'that (10) The word ali,hga wbich is beyond definition'by B. E. Wood. It is wrong.In the siltra in question the word aii,hgamast be taken in the senseof avyakta prakrti, which is however not beyond definition. It is called alihga as it is not the lihga (markor sign in the Nyilya sense) ofany other thing. Since avyakta prakrti has no causeit cannot qTTqfaCfa infer the existenceof its cause \il qI |*fssnE iogufa 'definition' or 'defining attribute'. qfu,gq), Lihga nevet means Smokeis the lihgaof fire, thoughit is notthe definingattri' bute of fire. Some exponents take liiga in the sense of lalta ( dissolution) and assertthat since avyakta prakrti canlrot be dissolvedinto a more subtlestate it is called ali'riga.3 According to ul this view is of latcr origin. by (II) The expression?lasr;rT ( l.4B ) has been translatecl Woods as'the insight is truth-bearing'. Since the word ?idrrl{f is a sa'hjftalabda ( oide Palini 3.2.46 ) the expressionis to be 'the insight is named Btambhara'. Since tbe translated as is tatkjfr,d anaarthaa ( i. e. a term whose meaning is intelligii:le initsetf), it is quite justified to holdthat the nature ofthis prajitA consistsin trcaring truth. (12) The expression$agntqrq io 2.4 has been rendered 'the field of by Woods and by Ballantyne and Govindasastri as 'others'. It properly the others'. It is wrong to render gfl{ by 'subsequententities', as opposed means tthe following oncs' or it means entities mentioned after to ffirua. In tlie p1"::l l,r.o is 3. The word /ingc in this sense not found in a-nyancientwork. No grammarian clerivesthe word lihga as od q;qfa' The later Purl+as, however, take this word in this sense, aida Sivapurer.ra 'cuttq foqnlneg*d a*q tqfqd qqq' (ll l' l0' 3B). 4. aT;qsigat is defined try Kaiyaqa as E{{iqg{dl, alqq fl arErr(I qr qf,r qls;ariqia't ( Pradrpa on N4ah1' aqrifaasfaftfqtr bha;ya 1,4,82 ); on this NrgeSa remarks : slg.iit?(4Jrrle{'

siqi'| ryfnftfuteri:;'q,i s qlqsaidarqrsdiilT

Wrong explanations and renderings of the YS'

137

in aaid2a sn. 2.3. Gr:rmmatically speaking, utlara, being a straana' (certainty of limitation; udda of the /n4n,expresses sense vlaaastha ' ' Panini l. 1.27 with ttre ganasirua EdctTET ) and as such 'others'. of it is wrong to take it in the sense as'an (13) The word g'Fdgga in 2.10 has been translated Govindasashi' antagonistic prodrrction' by Ballantyne and cafl' Though 'prati' sometimessignifiesopposition,yet this sehse applied properly to the word in question. All commenta' not be of tors unanimously agree to take the word in the sense pralaya, dissolution (i. e. dissolution of the ci'tta)and this is the only sense

used the in to thatseems be valid hete, Pratiprasaltis never

senseof production wf ich is antagonistic' (14) lVhile explaining the slt 3.14 S. C Vidyarnava re' marks that 'dharmameansthe substanceto which the properties adhere'. This is wrong; it is the dharmtn to which properties (dharmas) adhere. Though a dharma becomes a dharmin (as is be shown in the Bhnsyaon 3.13), yet the aboveassertioncannot acceptedas 'n'alid. According to the YP. a dharrninis in reality of (aggregate of attributes belonging the nature of dharma-samahvo to the three phasesof ti me). That is why a oastuor ttthd is often So called 'sAmanla-ai.iiqa-dharmAtmdk4'. far al the phenomenal point of view is concerned there exists difference between dharma and dhdrnzin(Cp. the Bh6sya passage: qil;ilTqEgqrtrTtE 3.13). (15) Dr. Sampfirr.rZnanda takes the words sfirla (3.26) and eandra(3.27) as the sun and the moon of asFonomy. In fact,these and words are pdri,bhagikas they are to be taken in their technical senses.In YS. 3,26 sfrrya means sitrladodra, solar entrance, (oide Bhdsya) and candromeansthe ,lunar i.e. the sugumnaduara entrance', mentioned in various yoga works. The word dhruaa known to in the yogins.s in 3.28 is also used in a technicalsense

treatises on 5. The statement tWlgrqfr is foundin same {til

yogaand I understand that this is the only senseapplicable on in YS. 3. 28. A full discussion this will be foundin my forthcoming commentaryon the YogasEtra.

l3B

An Introductionto the YogasEtra

(16) M. N. Dwivedi translates the sirtra SIFdqTqqr gdq on 3.34 as 'or everything from sarhyama pratibha'. Since the word prdtibha has been used not in the seventh case-ending but in the fifth case-ending, it is wrong to speak of sarlryama. The pratibha is an aspect of vivekaja-jnana (3.52.54) with the help of which one can perceive all, Salsa (all) in this siltra rneansnot everything but all those powers that are mentioned in the forego. ing strtras i, e. from sil. 3.16 to 3.33. (17) Some scholars are found to think that the si.ddhi named jfrana in 3.52 means 'the knowledge produced by oiveka uiuekaja i.e. discrimination'. In fact this siddhi arisesas a result of samlarna practised on kga4as and their sequences (sil. 3.52). Vi.aekaja a technical word (sarlrjia-iabda\ and it is to be taken in 1;ranais the sense shown in YS. 3.52 and 54. It is not produced by It is aiaekakhLati' and not i, e. qt{ltgTiqEt-triqq. lstaqqf( that invariably oi,uekajajil,ana leads to isolation' The word faltq may however be used as a laugika labdd (in the senseof' 'born of d,ueka')also, example of which is found in the Bhasya an where it uses the word flqlis.q$fffrrq for the word orr 4..26 ls*+ff,eilq in the sirtra. of (18) The word sattaa in su. 3.55 is taken in the sense prakrti by Dr. V.K.R.V. Rao. According to the commentators it that and according to us this is the only sense here means buddhi' cannot mean prakrti, for prakrtiiuddhi suits the context. Sattva has no intelligible meaning if considered in connection with ( kai,uotya prak'yti, taken in the sense of mrlapraklJi ). Dr. Rao not seem to use the word prakrti fot buddhi ( though does buddhimayalso be calleda prakrtiG ). Since there is predomi' is 6. Technically speaking the bud.dhi one of the sevenprakyti,falls under prakTtilaya, aikf tis. Since dissolution in r.hebuddhi, buddhi,may be regarded as a prakyti,. In the Tattvasamdsa is buddhi, regarded as one of the eight prakyti,s ( qgl cSAq:,

sfrtra ). 2

Wrong explanations and renderings of the YS.

139

nance of the sattooguna inthe buddhi, it is often called buddhisattva ( or even sattao for the purpose of brevity ). For the same reasoncitta is sometimes called ci'ltasattua. (19) The woyJ, asmitamatra 4.4 has been rendered by i$ Woods as 'the senseof personality and from this alone'. The rendering is confusing,AsmitAma"tra the name oi the sixth auijc. is Bhasya 2.19). The word is to be dissolved as a{f*qil flqt i. e. gtd qtq (aFatwa) 93. Since this cuiJrga is characterisedby asinibhdaait is called asmitd,mdtra.It being one word (a name), the word miitra cannot be rendered separatega (t{g{rfatq}sftqatcrqs, being an example of the Bahuvrihi compound, may bE used in any gender according to the gender of the noun ref. erred to by it (cp. fqaq afca1q1nq,l.36)7. ly. ufitarw?, (20) The expressiontuiluauqQ6liTlccrtq?(dq (4'.9) has been translatedas'even when they are obstructed........'they are still within' by E. E. Wood. This shows that the translator hastaken the word anantdrJain the sense of 'the state ofbeing within something'. It is wrong. Ananmrya(noun) is derived from ananlard (adj.), which is a compound of ra with antara (a BahuvrZhi compound), Antara in the present context means 'interval', 'intermediate time'. Thus Anantaryo this sutra meanr in 'immediate sucession or proximity', 'the state of having no interval or pause.'The sDtra does not contain the word qIrili. qaqsQ(il,

7. It would be wrong to disolve the compound word qRcatcrc as sTftq<ilqzf taking it as a wold belonging tothe qqdq51fq group, for in this sense the word would he neuter. In YS, is 4. 4 the wotd asmila,mdtrc masculine,and it is taken in the cftoftkara ( the sixth avi$esa) , the material cause of senseof the eitta i. e. manas. Tbat eitta in nirmd4acitta(in YS. 4.4 ) means manas is clear from the bhdgya on 4. 4-5 and the commentaries thereon.

140

An Introduction to the Yogasfitra

(21) The word tsTI4I??t{T(qq in 4'20 is dissolved by Dr' Sure$acandra $rivastavya as BII4(4 (ratl < fsqqtq <) utaurru1{. Grammatically it is wrong to dissolvethe compound in this gtlqli olqirq[lqq. ubhay in the way. It ought to be dissolved as 'a whole having two parts' does not suit singular number meaning (two'. the context at all. Ubhaya does not mean 'then the (22) M. N. Dwivedi translatesthe silra 4.26 as 'lhe mind is bent towards discriminetion and is full of lcai'aa$ta' the signitlcanceof the two extranslationdoesnot at all express

and it is philosophically fqimflqfi and frqeqslTlqtr pressions

wrong to say that the mind becomesfull of katualla in a parti' cular state.

2
VARTAi A WRONGLY CONCEIVED 1VORD THB IN YOGASUTRA
Y S. 3.36'Tatalr pr a tibh a-fuiivalia-vedanI-d ari [.sv6da.viir. tdlr jdyante' mentions six siddhi.sthat arise on account of a particular kind of sathTama (constraintJ. According to the commentators the name of the sixth siddhi is tdrt-a (a word in feminine gender ending in a), According to us the reading is doubtful, for if the word is accepteC feminine,the expression,pratibha,..,., as vlrtrih (in this sfitra) becomesa word of ferninine gender (the expression bcing a daanda.compound ending in a feminine word) ahd consequentlyii hecomesimpossible for the masculine word fa in the following sirtra .Te samadhavupasargihvyutthene sidd. hayalr',(3.37)to refer to itl. It is a pity that neither the commentators nor the modern exponentsha'e noticed this glaring i*egularity. It would be highly illogical ro solve the problem by taking the irregular use of the word ,a as an example of Ar;cprayoga(i.e. te has been used fot tdh). In fact there is no irregularity in the use of the word te provided the siitra 3.-q6 and especiallr,, the name of the sixth siddhi, are understooclproperly. According to us the name is not atutA but odrta (ending in c) as the following consideration would show, The fancifulness of the derivation of the word v6rtl ( a in a) from the word uyili,as found in some y"11 f"*irl": ""dng I, That il 1VS. 3.37) must be taken as refering to the exprcssioa 9rfec.......qTflt: is beyoncldorrlrt. Even if it is taken as referring not to these particular supernormal powers but to supernormalpowers in generalyet the difficulty of construction is not got or,'er, for both the words sdddi and aibhnri i are feminine and as such they cannot be referred to by the mascnline word t.

142

An Introduction to the YogasEtra

commentariesz clearly shows that virtd cannot be the original of reading. It can be easily observed that none of the senses the gandha either with word v6rtds, can, in any wayr be associated or with gandha'saiwid (perception of smell)a' One may (smell) also notice irregularity in the use of ad.rtd,for while the names of are masculine the name of the six siddhi' (i'e' the first five siddhi's oarta) iE feminine. Though such a change in gender is not in contravention of any established rule of framing sarirjflI'words, yet the change createsa doubt about the corfectnessofthe word, especially when the feminine word a-arta does not bear any sensethat has any reference to either smell or to the perception of of smell or to the sense smell. It may also be observedthat the are significant in as much as their first five si'ddhis names of the respective derivative meanings clealy show the nature of the does not at all while the word aarra in the aforesaid sense sirlrihis,

word. to seem bea significant

If we take tbe name of the sixth siddhi as a'atta(andnot' odrla) which is to be derived from uarti (with the secondary of fragrant suffix cp) meaning a ball or pill made of the powder prepared from various or substances5, a Paste made of cosmetics

ilf':q+rll cRqisqr ardfialg;at qtit ,. vtdt Blrin: qffl{raeil srd tl?EdfrrE. rrrqfsst qFatrestr gd'at0firr{tsrqT<rr
No lexicon however reads {ffi in the senseof the olfactory organ. the occu' of S. Vita usually used in the sense tiding, livelihood' agriculture' breeding of pation (of a VaiSya) comprising cattle and trade (Afv'ril<e4'slfqcq). perceiving 4.. sl(i is explained by the Bha;ya as the power of gondha,a view which is followed by all the commenta' di,ala of fqaqq;q' tors. R6mananda however takes it in the sense qI6 EftqlGE4which is essentially the same as the Bhdqya view. <qare{d\sT6f(mfs{' of 5. The GandhaSdstra Gafrgddhara says :

ztdq:6lqi! ll flqst: eTqI{s+Ig ugifaeoatrdsd: r qiqaaii:

p' 4)' (P. K. Gode I Studies in Indian Literary History, ll'

Varta o A wrongly conceived word in the Yogasirtra

143

subetances, none of the aforesaid problems arises. Thus it standt to reason that the word, odrta can be used as a name for a super. normal power connected with smell or the perceptionof smell. In this sensethe word vdrta is masculine. If we take the name as oartain the aforesaid sensethere arisesno difficulty in construing the expression.prEtibha........ v6rtdh' (a masculine word in plural number) with the masculine (pronoun)word le (in plural numberJ in the following sfitra (3.3i). There are strong grounds to believe that the author ofthe Bh6sya reads the name of the sixth sidd,hi zs adrta (and not vdrtD). As the Bh6sya, while esplaining the siitra, has used the fifth case-ending with the names of the first five siddhi,s (pratibhet . . . . . . , . . { r A v a t e t . . . . . . . . v e d a n ; i t . . . , . . .I.d a r - i a t . , " . . . .i.i.s v E d l t ) ,i t i s . quite reasonableto conclude that it has usetj the same case-end. ing with the name of the sixth si,ddhi, also i. e. it has read aldi( leaq{tqfqwtq{ though the printed reading of the Bhagya is araf{r, a forrn of the rvord udrrE tvitlt the selondary suflix los instead of the lifth case-cnding. This absenceof uniformity in using the case,ending creates a strong doubt about the genuineness the reading aartatah, rt .,f is quite likely that the aurhor of thc Bhasya has used the expre. ssionadrtd,l using the {ifth case-ending to the worcl o-arto,the name of the sixth si,dd,hi. Since the word virta as explained above becameobsolete in later times6, some scribe or a yoga teacher, not understanding the se'se of the rvord, corrected the Bhaiya'expressionudrtiir as ud,rrdtalg-a form which is highly simi. lar to adrtdt, That there really occurred a changein the use of rhis word is proved by the employment of the word udla for it in the yosasarrasarirgraha of Vijflanabhik;u; aid.e the Viclyavilasa prlss (j. The obsoletecharacter of the word may be inlerred from the fact that the Sanskrit-English Dictionary of Sir Monier williams does not mention the wofd in this sense.it derives ettd from {ffl and {fi.

t+4

An Introductionto the Yogasfrtra

House, editition of 1921, p. 55. The Theosophical Pub|ishing Adyar,ed.ofl933,(p'55'56)readsvd'taandnotestheteadinga'arta in his Yogavdras a variant. As Bhik;u is silent on this word of his works ttika on YS. 3.36 it is quite reasonablethat in both siddhi'lNe as he used the sameworcl i. e.' rtdrld' the name of this result of ernencation by understand that the wotd uAtuis also the sense in the some scribe in the place of udrtd, who, findinE no reference to smell or to the perception of smell word aiirtd with that or to the sense of smell, correctdit to oala(air) thinking a air had an intimate connectionwith smell; cp lanilhaaaha, synonymofair.Theformadtacannothower'erbetakenasthe which has intimate connection original reading, for had zrZlo, with smell, been the original reading, there would have been little possibility to change it to adrtd, which has no connection either with smell or with the perception of slnell or with the not read sense of smell' The Purdnic passagesas printed do 13. 4-5, oatabvt aattaas a name of this siddhi,(vi,de saurapurlna 55. 62'69)'a fact which tends to prove Kumirikl SkarrdapurEga, that vdta cannot be the original name of the siddhi, The explanation of the word verta as given in the Vivara3. 36 also indicates that the origi' 4racomur. on Vyasabhrigya 'wttau bhavarir nal reading cannot be taken as varta, It reads [nam, tasmdt', which shows that tlte vdrtarir lokr"sarirvyavahiirajii word ending in c' commentary took the word as adrta a neuter In all probability thc meaning'a knowledge of rvorldly usass5" " o * * * * u , y rword l r e B h dand'not as e s s i o n a s u d reading h c a s e . e l l d . e a d t ailta) s y a . e x p r oArt:ttaft, r t d t ( f i f t as printed' the ing of the editor of the Vivararla commentary It is unfortunate that the and failed to notice the difference between the Bhigya expression the commentarial Passage' 'I'he rncaning ot+daqailrali{ of thc word odrla (a neucommentary ai?ter word ending in a) as given in the Vivararra this liew' It pears to be wrong, u, to yogi" work is in favour o[ not aware of the that as the author of the Vivarar'ra was seems offered an imaginary ex' original meaning of the word aartahe

) l0 tflarte : A wrongly'conceived word in the yogasfitra 148

planation. The duthor of the Vivarapa failed to realize that since a\rta was read with the siddhis,viz. 3rlivapa, vedana,Edar*a and Ssvdda lraving connection zoith sound, touch, colour and taste respectively, odrta must have connection with the remaining quality, namely smell.T

7. It seemsthat since the root {{ means 644T" a.lso (cp. adqfn'

in the sense aaE1fd), the author of the Vivarana comm. of cxplained ifrd in the senseof ol+aqsttflIE; cp, Siva-puraga

7. 2. 38.12 (erafsTd{ fsflr;i siqris tQrrq). It is oneof

the later Puri4as,

3
Norns oN A FEw lvoRDs IN r I ) KUSIDA YS'4'2e
The YS. uses the word akusl'do (at word of Bbhuvrihi q(q, S{ifti compound, meaning one having no kuslda, ;TIft( qualifying a yogin of highly advanced stage) and remarks that a a yogin who is ukusidato prasafithhydndL, higher form of dhySna', Dharmamegha' As the word ' attains the concentration called kusl,ilaustrally means 'using money for excessivegain or profit'z' 'tbe practice of lending money at a rate of interest consideredto be too high:, its relevance in connection with prasaitkhlana is diffi' cult to understand. Some commentators are found to take the in word akustrd.a the senseof ahahta 3 ( unattached or passionless)' which seemsto be highly doubtful, for kusida is not read by lexi' in COgfAphcrs the senseof raga (attachment); nor is the word explaiued by any grammarirn as meatring attachment. The ety' mology of the word kuslda frcm the trvo words kutsita and sl'ddt as given in the DharmaSdstla4 works is popular and as such it l. cp. c{aqlirr

( 2.13'' 5r(eF'dIE {e$i{ (2.21;s$aqlqErq{tcrqteqtc: on 2. otqtuTEi;rcch:gslsq (Medhatithi Manu8.151 {{eat ); " qccqlTlr ( Kullaka on ManuB.l5l ); Sdlcq alr' EclEq qIqJ qqqq]rTi Maskarinon G' Dh. S. 10.6 In such ( ). as expressions 5e)<qlq( G. Dh. S. 12'26 kusldasimply ) qacq'lq:,({ Tfawsq:, ( of means application money Sdtel q(rftqrcq ). gdts mustbe EoTFaft*a. 3. gftufrgfaelg etele efe gdt<) rtq:, <talit*r( Maniprabha, and Yogasudhikara Yogapradipike srglEtq fscctteq{i: ); ( rrcrtt ecrula ); algdlEtq lclfqiatqtq ( wa<o<6tu); al5stcttT soq alfocs]:( 11ecta'o-eZ[e ) r on of the 4. Vid.e remarks thecommentators theword Sdlaeu 'tggesr qr dfafi( ft3itEq" ( Medha' in Manu ( s.152) tithi ), "lfteetq cs(f( qxfqiql qfr lilaler:" ( Kullilka).

6IltA{ il(64r: ( aatvrtal

2.ll ); sireclilfi{qt

Notes on a few words

147

deserrres be discarded. we therefore think it to mors reasonable to take the word kusldo in a figurative sense, for in this sense it suits the context appropriately. [t is needless tq say that there are a large number of words in Sanskrit expiessing figurative sense when used as members of compound words or used with the taddhi,ta (secondary) suffixes6. It is well known that the figurative senseof a word must have sorne connection with its primary meaning. Three points are to be considered in ascertaining the figurative senseof the namely (i) taking something jn excess (adhikagralvord \rnlda, (kunda is in excess of the money given to the debtlr); \fg )6 (ii) the arising of something on account of something ( interest accrueson accounr of money given as loan (iii) blamable );and character ofthe act oftaking ihough money_lending is enjoined 1 by authorities, yet taking too much interegt is regarded u ", surable act ). "uo_ rt is not difficult to ascer.tainthe figurative sense of akusl,da, A person is said tobe akuslda in respect of an acquired thing if n3 doe_s want to get such results from not the thing as _"y cbstacle in attaining superior results or higher goals. The"r"Iuru - . sense _{

5. qlq) s cqeiEos'{csi{?rqrrq ardfut, sqr sitilcErrci ilfrfu s.2,72), crq*{rf}TiqFa f Papini s.z,ls} qerre} 1rani.,i
( Pradipa on Mah5bbalyag t.4 (flgurative I ). The gaupa senses rile, tsse and rtEI" of are rcspectively rf;eflRiff, nlq+f<at and afilg.Btllrr. The word aflflrt{ meaningflesh signifieslonging in the word hrrlqc ( Viilc Manu6.4g ). The following words with the particle fag indicating absen Ce Erreworth noticingin this connection fiEgq ! 1in ttu sQnse lurified' ;, factutt ( .IEf of of ) ( in the sense .not currrediy, hFlGaa ( in the senseof .bereft of pramdna,) ( KullEka on Manu g.l8), h(q6tf ( in rhe sense ,unche. of cked,uncontrolled' ).

6. For tlre sense alflssq{E,aidc , edhdtithion Manu g.l$l. of

148

An Introduction to the Yogasrrtra

for suggestedby the word kustrida' of harmfulness is evidently ( ga&1a ) act i'i ancieirt timts usury was regarded u'o "*"'uble debtors' it being a source of pain to 1 fanini +.+.iO'gt ), the sensebecomesapplicable to Let us seehow this figurative 'sdeqtfi to us the expression yogi** describeduboo"'it"ording who has acquired the prasatl*h1-ano cT6f,le:, refers to sucn a yogin those results of prasaitkh2anathat want to possess il, u"", ".i are no other than the su' his downfall' These results *^r, "uor" powers like omniscience' etc' As these powers are not ;;;; and as thev arise in consequeo": o'f' prasankhyano fi;*-;;t" these powert,::,lt*t tlte dcsire to possess o'.-qui.ing prasa'ft*h4ana. act of taking excess(adiiftagra' kusl'da' fhe i"tit *" act of taki"g desire of acquiring supernormal h,u,,o i*clearly discernible in the 1 r\s the u;e of these powers may po'*"r. tfrough.prosarl*hlana' may rightly irc rcgarded as a censu.lo*nfull to a yogin, it "*r*" interest' rable act like the act of taking Itisquiteclearthatthcsenseofthervor:dakusl'ddcanr.Iot (clevoidof desire)' I'or a be fully expressedby tire wv'd airakta. to acquire prasaitkhiana irr order ttr d"u"a i,itt"llv ;;il'it [t rnay also be observedthat ,rproo, the afflictions (klcias) etc' adhika'grahat.ta cannot be ex' the sense of the censuratrle act of

bY pressed the wordoiraftfi ealsfq a ftfs<q sreiq* clearly Tbe Bhssya passage

It shows that the indicates the sense as cletermined here' yogin does not want anything other than ft,asafikhl1lal-11: a yogin should endeavourto acqurre uftl, .tiuioi ng prasafitkhynna never think (Vi'de Bhasya l'21 -'"p;;;o;;;i -p';;irs and shouldpr hdra brasothkhlanu ana' asati*hl natural results of yoga ( These powrs ars no doubt the o'e to kaiaalla' ) but thev do not naturally lead ;r;;;;"", the help of prasarhkhldna The acquirement of thesc powers with to-the taking oi interest (a bigher form of dhyfrna; is similar '$w{da) Vivarana commntaly as has been shown above' The clearly'7 brings out the aforesaid sense

5r' ;.iqff ; ;';h"

through

cdeqrtcstEfstqrelqd +l--?tsfrd. u{ela: .I?la-st ?rqld, ealsFq ), f+Fsq crsiqi ( Vivarar.ra

;t

( 2 ) JANMAKATHANTASAMBODHAIN ys.2.39
In YS. 2,39 jannokathantdsdrhbodfta thorough knowledge (a of the conditions of hirth) is said to indicate the perfected state (slddhi-sncaka) the practice of aparigrahd(restrain ofthe desire of for receiving or acqulring things indiscriminately). If we compare appears an anomaly as is going to be discussedhere. A careful consideration of the .results' of thc 1irst fouryomc.r, namely ahirirsE, satya, asteya. and brahmacarya reveals that they arise in persons other than the yogins ( who practise ahirirsfi, etc.). As for cxamltle oli,rat1ilga(suspension enmity), of whiclr is rlie r.esrrltof ahith;rt-hrati.srha ( \'S. 2 35 ), ir to be fourrdin the persons animals who r:orne nerr a yogin who or is firmly estftblished in ahirhrd. Similarly the result of satyalro tiglha ( YS. 2.36 ) is to be ftrurrt{ in a person rvho receives boons or curres fronr a yogirr rvho is establishedin truthfulness. The result ol' aste211,sai<l to lrc thr: upastlttna. approaching is f ) of r6lnas. i.e, highly exalted persorlswho willingly come to yogins as they regard them as trustworthy personsand present them precious things reverently ( yS. 2.3? ). This resulr i, e" the act of cuming to yogine end preseuting them precious things is also found in ttre persons different frorn the yogins. Practice o{ brtthtnacurla enables a yogin to instil his knowledge into tl'e minds of his disciples so that thty becom* able to comprehend the doctrines of ndhyatunodyi properly ( yS. 2. 38 ). Here also the result of brahnrucarlc is ro be found in persons orher than the yogin. l'hougli the supernormal powers no doubt exist in the yogin, yet it is the perions other than the yogin who are affected or benefitted bv these powers. J annakathannsambodln,the result af afarigt.aha-ltratiStha 'is ( YS. 2.39 ) found to belong to a yogin who practises aparigraha and not to the persons coming in contact with the yogin. It is the yogin who possessestbis safibodha which

thisresultof alarigraho with those ofthe restof theJornas, there

150

An Introduction to the ogasfitra

consists in the: ttrinking of the origin, stats' etc' of the knower and the objeets 1 uida BhdlVa ). As janmakathantasofi' bodha (as stated in the Bhdlya ) is found in the practitioner its character is not in consonance with the character of the other four results, for they are found in persons other than the pmctitioner yogin. It is an anomay and deservesto be solved. We are of the o'pinion that the Bhd':ya does not explain the '{W says term jdnmakatlmntl-sadtbodha' The Bhaqya simply at the time of commenting on rl?f6; QdT qqtil fgdq:' YS, 1.39. There are grounds to surmise that the Blirigya in passage elucidating amabhdoabhduana YS. 4' 25 has been dtma' inudrlrtuntly placed here' by some scribe thinking that same' the bhaoabhaoana and janmdkathantdsarhbilha are is manifestly wrong' The expression The idea of the scribe elucidating AffiabhAaoiijfidsain the Bh6;ya passage on 2'39 janmaknhantatarhbotlhaundoubtedly shows that the purpose of the passage is to elucidate dtmabhdaa-bhdaand' Moreover if we consider philosophically it would appear that the Bhdqya view on the character of janmakathantd' sarlfiodha cannot be taken as valid. Aparigraha congists in restraining the desire to accumulate or receive things indisbetween crirninately, It is impossible to show any connection conditions of onets birth' restrain and the knowledge of the ' must arise not in According io uz janmakathantd'satitbodfta a yogin but in' the mind of those people who are closely associated with the yogin established in .apafigtaha, As a a yogin established in oparigraha observing result of the idea of janmakathanta gradually developes in thele people, i e. these people become compelled to think about the birth of the yogin. To be explicit, Parigrah{l presupposesthe existence of ra.ga,and there is no' embodied being who is found to be bereft of raga, The yogin is born as an embodied being but phenomenon he is not affected by r'aga. observing this abnormal idiocy or ignorance ) eeopte ( which is not caused by insanity,

Noteson a few words

lst

begin to think how this yogin is born. It is this consideration to which,according us, ir to be lEnown jonrnakathanlLsafibodha. as 'includes some other kindred thoughts Janmakathailrz' also. A firm resolvefot aparigrafta provesthe validity of a consider. - able number of philosophical views also.

( 3 ) JYoTr$MATi
We read the fbllowing two siltras. in the section dealing

with the meansfor aequiring steadiness stability of the mlnd: or Frqqsiif qr E?ff,ri,TtTr rTqs: ftqflelcs;qft ( 1.35 h frsr)il sr cclfilqdf ( 1.36 ). It is evident that the full form of the siitra 1.36 is vqllaqqdt. The words fqu]fi ?rT sURTeiqqI qi{T: ltqfalcqrqf,l ""Fcerqfi occurring in l 35 require sgFtrtttwr-" to be connected with the words of the rltra I .36 in' order to make its sense complete. In both of these two sEtras prauylti meAnsa blissful and rupersensuouspe{ception. ( Pro seemsto have been added to distinguish it from the well-knawn a{ttl of the mind }.' Here a- question arises about the significance or relevance of the word jyotismati ( luminous, shining ) in siitra l.l5 which has the same case-endingas the word' r,i3ok6 Is it not enough to say that there are two praarttis, namely Visayavati and ViSokd which help a yoga-practitioner acquire stability of the mind ? Like Visayavari, ViSok:i is also a significant name and it serves no purpose to give ViiokE a second name ( i. e. jyoti;matl ). One may even raise an objection to giving tbe name Jyotigmati to the Vi$oka pravrtti exclusively, for some of the objects of the Visayavati pravrtti also possess Iuminosity. If jyotigmati is taken to be an expressionqualifying visoka, the indeclinable eff should not have been used betweui tbese two words. As Vi$oka is the proper name ( of a pravrtti ) there is no need in using a descriptive adjective with it wirh A yiew to indicating its connection withJ)oJis .

152

An Introduction to the Yogasirua

According tousthe word jyotigmatl has been used after the words Vi$oka and vE to indicate that both the praoyttis, namely Vi;ayavatl and viSoka are to be known bv the name jyoti;mati which, like the name $tambhard, is an anoartha sart{fta.It is to be noted in this connection that in sil. 1.35 Patafljali has used the word pravrtti not after visayavat, but after va with a view to indicating that ViSoka is also a pravgtti like Viqayavati. We are aware that our view is not in consonance with the views of the commentators. But since the views of the commentators vary, we are entitled to strrdv the si.Ltrasin a fresh rvay, especially when we find that the views of the commertators are not sound. to some commentators the Vi okl pravrtti has two sub.divisions, namely Vilayavatl ( the iriitial stage oi' Vi*oka described in the Bhaqyapassage (aagogila; ITcsai"""" fCsdt ) and Asmitdmdtrd and both of these are calledJyotiq- , mati. This, according to usr is wrong, for there is no reason to hold that the aforesaid initial Vilayavati. part of ViSokF is called 'According

Some hold that (i) all kinds of praaTttis mentioned in 1.35-36 are called ViSokd, (ii) all praoyttis, except the five connected with Sabda, spar6a, rtrpa, rasa and gandha satitoi,ds are calledJyoti;mati, arid (iii) any praaytti, that arises befcre is osmiladhyana called Vigayavatt.( Vivarana on 1.36 ).r According us this is untenabl;, for therc is no evidence to take the to frve' salnitls ( namely gandhasarhvid etc. ) as falling under Vi$okii. It is to be noted that a.ccordingto the Bha;ya each of thesetwo Pvavfttis has t',vo asPccts' The chief aspect of Vigaya'

1. aq qrqufsqrFenftsatflsrat qsl fq{r}{a I cq}fatrT* gq*q' ifssrFEsafqqsqaulffq? r Faqqsdt ?cftcilqlalq 5fi4 Eild fssqiqqiqr( tra<ortrtt ) r

Noteson a few words

153

vatl is of fir,'e kinds, i.e. the five saiuids of sound, touch, etc. The secondary aspect of Viqayavat'i is connected with such shining things as th.e .sun, moon and the like f all of which aie made up of the five bhirtas ). Similarty the chief Vi4qka pravrtti arises wheu the nrind becomes engrossed in asmitii (Vi.de t:nebhigya passage (cTfcdTqi qrlt{;d Ftd"""'uafa ). The initial stage of this pravrtti, which is associated with the vikalpavrtti ( YS. 1"9 ), is connected with the lustre of the sun, passage an ftvfodwrurq moon and the like ( aide the bh-asya :{?ftr3"""fee;eld ). As we are of tlie opinion thr.t.lyotismati has trvo sub'divi' lions, namely the Vi'ryrvati prav/tti and the ViSokn pravrtti, we tl,qf ddl fqsilqr take the printed rencling of the bhdlya passagie s s?iiil: sq)faqqdlegtq* as corrupt. It taqqcdt qftgatcrat should be correcterl to QsI aqt fssrJ+r fsqqadf q s{fd: cqlkeciiltgqqil i. e. this prauytti,, which has tnr: atpect$. narnel-v Vi$oke and Vilayatati, is called Jyotilmatl.

IN ( 4 ) SARVARATNA YS. 2.37

qritcqtqtqffi{, rvhich means YS. 2.37-reads {{t4sl(catqi 'all jewels approach a yogin who is established in non-stealing'. T'he Vyesabhapya saysrrothing on the nature af ratfla, It how' of 'lying iu all directions (saraadi'k' ever takes saroainthe sense sthaJ,ltis unforttrnate that Vicaspati and almost all the comrientotors of the YS. are siJent on this word and Bhik;u's comment 1 uqieqt f<1+41 Q?iq{qlEq ) is brised ou the Bhapya. Some hgwever speak of dialaratna while commenting on the ''vordrb'nn' All these show tbat the word ratna was taken by the commen' of 'a jewel'. tntors in the sense I har''ea sreat doubt regardinq the validity of the expla' nation ofthe word. srroaas given in the Bhdgya'

t54.

An Introducrion to the yogasiltra

It can be easily understood that no useful purpose is served if saroa is taken in the senseof saraa.di! ( all directions for ), ratnas being physical things must naturally lie in different directions on the earth. More'rver it is highly improper to hold that ratnasmdst always come to a yogin from all the ten directions. Thus it standsto reasonthat to explain the word saroa by saraadii or saruadikstha.( situated in all directions ) is useless.. It would be wrong to say that saraa has been used with ratna so that things simil' to rarnat rnay.also be tirken with ratnos,Lfcrr such an inclusion has no significance in the siitra in . question. According to us r6tn6 in yS. 2,97 is to be taken not in the sense of a jewel -but in the senseof ,valuable,, .possessing excellence',i. e, ratnd is to be taken as an adjective of quality;

cp. strdtwol agaea 6?$Tftr ahatr.a

lf'ratna is taken in the aforesaid sense, saruaratna can be explained properly" saruaratnopasthiinam is t: be anlllrsed as sarodrotniinan updsth-anq,m *arociratnani, and, is to be explained as q{qi {i{a{foT. This is in accordance with the v[rgliga gqlq

alq (qr$; iltslqqq ( on pa,rini 6.2.93. Sincein the sense )

thc word ratnt aeevntesthe nature of an no srammatical difficulty arisesin analysing the word adjective, saraaratna in the aforesaid way. If we take saruaratna the abovenoted sense, meaning in the of YS.2.37 hecomesquite intelligible. The rctnal are of two lll9:._1]t n1b!-heafed- sentient beings and (2) inanimate things l. Cp.Giri's 6ilt{1 qfdl rlgitEeq

-"e'inurutrfce4ssdsro?a s{(sil*

comment on B{sliq: uiTelrvrfq (Gtte 10.26 ).

on comment wttlg ilf:<rtcTt;f Tqil". ...... 2. <rf (ffirfafcB ( AmarakoSa 9.3.1261, ervrle,iGe <ef qT dsaai qTal?rq{incF{{tqA ( quoted ( Medini J; q( in
the Caturdharl comm. on SaptaAati 5.46 ).

Tq;ilt' and Medhdtitli's ( Manu t I e2 ;-'tedi[60ltqerr4Efc {cT-

Notes on a few words

155

that may serve some purPose of yogins 3 These sentient beings approaih ]ogins with a vierv to acquiringdivine wisdom; similar' ly useful things are presentedto yogins with reverence by their devoteesso th:rt yogins may perform some works for the well' being of people; In connection with inanimate things, the word upasthanamust be taken in the senseo,t upasthapana ( the act of placing near ) will ( i.e, the toot ttpasth-a be taken as sTrgqtfSd' oqei) as inanimate things cannot present themselvesto yogins like sentient beings. can be known from 3, That the rvord rdtna beats these senses ..the most ancient iexts. The Tai. Sarh. ( 1"8.9. t'2 ) qtgqif, &Ifl e'nd olhers; see mentions among the ratnds\4, qr4t r;d qE' qTqqil: ) also datapatha Br. 5.3.1.6 ( qaE sr and Tai. Br. 1.7.3-

( 5 ) THE INDECLINABLE '

PUNAH IN YS,3.1?

The word punaft ( stem-pundr ) in the siltra d(! grT:sflia]' ( 3J2 | does not appa' faal ge*xaql fsteq qrlqdlsRqlc: bear any significance. No commentator says rently seem to punalt anything on this word. That the s[tra contains the word' author of the Viva' is beyond doubt, for V caspati, Bhikgu, the oo the YS' are found raira comm. and rnost of the commentaries to read the word. The significance of tatah ( stem-fclas ) has been clearly shownbythecommentators.lTher^lordtatrercad.intheplace of lataftby the Vivarana comm. also bearsa similar significance'z Since Patafljali doesrlot use the word punah ^t the tirne of def-i. sanr1' nirodha'pari'4hmaand ning the other two pariq-amasrnamely in word punal"t the sltra or' ekdgrald' dhi.pariqana,the use of the

-i.

to paii\Ema deserves ne consideredcarefully'

-., -.i'i"*

k:isa: q{t sf( ( a}aat; eerXr: enrt: );

qeqtql fcsqa} se{t ( aiari: )' tqi{tt{dlql 2, cd gq: sctfqttil ( viv. ).

t56
'

An Introductionto the Yogasfitra

It is abundantly clear that if we take the word punaftin the sense of tagain', 'fol thc second time' it serves no useful purpose. That is why we are inclinecl to take the word as ur'fe;a(diffelence) and rve think that the rvord signifying bheda,sor becomes significant if it is 'taken bere in this sense' By using the word pu.nahPatairjllli wanted trr indicate that there is a basic tlifference bctwsen the eka'gratlpari'ydma and the pari4dntas ( e i ft h e n . l t u r ea f n i r s d h a Y S . 3 . 9 ) a n d , n n ' a d ' h t( Y S . 3 ' 1 1 ) . A crorefulconsiderirtionof the srrtrasoll the three pari4.amas there reveals the difference, In Liiradh6'lrari,t.i7.Lma is a'struggle' namely the altutthdna lretweentwo oppoiite kinds o{ sathskaras, rvhich is followed by the and the ni,rodha'satitsftriras, sarhskaras 'r,ictory' rrf tht: ni,rsdhasathsltt-tras ( uide YS"3'9 ); similerly in a'strusgle' betweentwo opposite kindi there is sam\dhi-pafiilAma followed by the of pratyalas, n*tntly ssralrtltolii and eka.u,rata 'r,ictor!' of ftftlrflti ( oirleYS. 3.Ii ). there In the el;&,y,ratft-parinarr:a is no such.'struggle' bet!!een two entities pn:sessing opposite nilture and consequerrtly there is no 'victory' of one over the other. It is the similarity of flow of the alflis which requires to be retained for the manifestation af eklgrdt6-pari,nima.Since ttriq 'sttugele' ( which is Pre' potirJ.Amds) absent in the is sent in b<rtlr the nirodha ancl sannd'oi, to h:rve used tlre wofi' puno( in seems I'.rtafl-i,rli ckilgralA-pari'r.rdrn,z, the sirtra clefining ekAgratd-pari'rydna.

1.30 OF [ 6 ] NATURn AUSyL IN YOGASOTRA

In YS. 1"30containing a list of impediments ( antarallsl ), to yoga we find the mr:ntion of alaslta ( listlessness which is 'lack of effolt on account of defined in the Vyasabh:isya as heaviness of the body and mind'. According to ps the above

t 3. ll<rvt tt ( Rmara +.253 lnuui rlaq, qfq{Tt s tt ); q asilqelr?(tsrq{{ Medini, secavyaya,72).

Notes otl a few wortls

'

157

not slrow tite character af dlasia clearly. definition of dlasltadoes: observe thlrt dktsla is read a{tet prandila ( lrecdlessone should ness) and before cairati (worldliness), which suggcststh'* dlas2a must be connected with the mental field only ( and not with the body also as has been stated in the Vyrsabhaqya ) and that pratndda' dlasyomastbe a more powerful impediment than According to us the definition of alasla is objectionable or to be more precise the printed reading ol the bhdq.va passageis slightly corrupt. If we consider thg nature of the first impedi( ment ayddhi, sickness) and compare it with the last impediment we will find anaaotthitatua( iostability in the state attained ), a preceding that a follclwing irnpedirnent is more powerful than to concludc that' d'lasla must be a impedimcnt. Thus we are more powerful impecliment thatl pramada' As framdda has no be connection with the body ( i. e. it is mental ) alasxa must not i. e, it must be rnental' connectedwith the body or We think thtfi aloslta.is'non.desire non"inclinatirn ( apa result of wenkness of the raoytti ) to deliberate or ponder ;rs rnind, i. e. wrong thinking'. This dlasl'ais a particular form of A oiciira-tnoha. lack of tbe power of discrimination is at the root of this non-inclination. That our view is not baselessis proved by a statement in the Kapila-Asuri.dialogue ( d6ntiparvan, Kumbakonam ed. ), which reads q]{ ctd alis(a}a afuS. The afbresaid view about the essential charaeteristic of "dlarya iupported by Safrkarlcirya, for he clefines it'as st{{I"oT is oa;uTq ( Sarvasiddh:inta-sarhgraba, sec. {4rfqi{til{4tq gistra, verse no. 4 1. To think that emancipa'tion ou Pritafljala may be attained through jfana ( i. c' $I-AIEql;fq flTil, know' ledge derived through hearing the cdstras or through inference) g and that there is no need for acquirint samadhiis to be known from exerting proper In as alqsJa. other words when one ceases cfi6! effort on acount of rvrong t'hinking then this non'inclination (apraaytti) iscalled dlasla. We may say that this dlcsJa is essentially the iame as the ,tr,tti I conrplacencyI of the'Seftkhya-

158

An lntroduction to the Yogastrtra .

karika ( verres 46, 50. ) Since this alas2a comes on account of wrong thinking, it is read after pramddain YS. 1.30. It appears that the readings of'the delinitions of st2anaand d'lasXn as given in the Vydsabhdsya) are slightly corrupt, The ( affiriuqdf printed reading of the Bh59ya on spna is RaI{{ lSffq which, according to us, is corrupt, for sryani is associated with both ti.ttaaodkay (the mind and the body )' The Proper reading of the bhlcya passageshould be ftat;r{ sfq{q {. The expression tflq(4 q originally sTsliu{dt fqftq read in the definition of slltdnahas been wrongly placed in the definition of alasya by some scribe., As yoga students,who are usually not interested in such external matters as impediments, have not properly considertd the reading ofthe bhaqya passage seriously,

ofthe BIdEya. readings all the editions in wefindthe corrupt

t 7I

THE NATURE OF VIK$EPA-SAHABHUS

The Yogasfitra says that there are nine obrtacles ( afiorayas ), namely uyadhi, ( sickness st6na ( languor ), etc., also ), known as citta-ui,kgepas, which are removed through devotion and further inl'orms us that there are four accompaniments( soft. abkts)o{ uikselas ( distractions), namely duhkha ( pain or sor. ( rows, ) daurtnanasla desporidencyor dejection,) ahgamejaytoa ( unsteadinessor shaking of the body ) and iu-asa-praiodso give ( irrspiration.expiration) ( 1.30.31). Thesetwo assertions rise to the following questions: What is the reason for maintaining two distinct categories pa+ahabhtu? sarfiiay (Ioubt) is taken to be lf as ci.tta-aik;epa and,ai,kge is a kind of ei,tta-uik;epc, there arry reason for not taking daurmanasyc as belonging to that very category? Again, it aladhi ( sicknessl is or alasla ( listlessness are regarded as citta-oikgcpas, it not ) quite reasonable to take ahgancjalatoa and laasa-praiadsoas falling under the same category ? Moreover is it not a clear

i\otei on a few words

!59

and bxample of anr:maly to regard duftkhd as uiksepa-sdhabha tuadhi ( which is traditionally regartled as a form of adhl"ahni'ka tiufikha) as a citta-ui'kqtpo? These questions' though not connected with any tottao,are of vital importance. for the practical life of a yogin is intimately connectedwith the factors mentioned in the afore:aid two sfitras, 'close study of the Yogasiltra helps us sslve the afore' A said problems in the folluwing waY' According to us the wotd oik;epa in st' l'30 (citta'aikSe' ) dpes not bear the same paft) andin 1.31 (aikqepa+ahabhzi,aaft rone that sense. In sil. 1.30 uikqepa means not distraction but of distracts, i. e. the wr:rd. cittaoik|tpais to be taken in the sense this senselthar is why Vdcaspati was aware of ci,tta-oi,k;epaka 'those that in he explains oik1epa s[, 1.30 as f,s[qqf;a efo fa&ltr, divert or dishact are called aik1r,lls.' is This senseof the word uikqepa in consonance with the nature of the nine entities regarded as vik;epoin sfr. 1.30. One and dlasya ue not of the can easily observe that uyadhi, st;urina nature of citla-aytti, That is why they cannnt be regarded as ( as ui,kgepasdistractions ) whilh afe the forms of ei,tta-uytti,; can be proved by some passagesof the Vyesabh:r5ya. Though safiiay (.doubt ), etc. ;ire of the nature o{ ci,ttaoytti, yetthey are taken here as entities causiug distraciions. As a citLaurtti may causedistractions, it 'can be rightly regarded as a ui.k6epaka ( one creating uikgopa,distraction ) also. It appears that the word.uladhi,in sI l.30 means 'disorder of dhatu,etc. ( seeVyasabhagya ) and not proper pain causedby this disorder. That is why vlddhi is not included kr tluftkhain stt, 1.31. Tliat the aforesaid disorder distracts the mind from prac' tising yoga cannot be denied. The duftkhain sn. l.3l has a deep significanceas is going to be shown in the sequel. The word aikgepa aikgepasahabha inYS. l.0l means dis. in etc. ( mtnti. According to us since dul$ha, daurmanasyQ '

traction.

160

An Introducfion to the Yogarfitra

oded in sii. i.3l ) are invariably associatedwith uiksepa, ihey alc called .tah,abhns ( accornpaniments of tik;epu; thrrt is to say ) tbat duftkha, daurmanasyaetc. may be taken as lihgas ( marks ) to infer the existenceof distractions in a person in whom there arise duftkha, daurmanasla,etc. This means that if a yogin, even if endowed with powers (siddhi,s), is found to be associated withdulfiha, etc. hd must be taken to be a man capable of being overcome by distractions. It shouTdbe clearly noted that the existenceof duhkhaetc. in a yogin undoubtedly shows that the divine knorvledge acquired by the yogin has not attained to. llerfection. We rnay also rly that the exlstenceof duftkha, ete. in a yoga.pra.ctitioner shows whethor the stageacquired by a yofin is strictly yogic or not. As lbr example. if one-pointednesscon:es as a result o{ the pred.ominance the tamas guna, then the yogin bf must be overcome by daurmanarloeven at the time of practising frxity (d,taranrZ). Any acquirement, which is not strictly yogic,must d,aurmanas;)a, This associationwith be attended with dul.zkha, etc. dulpkha etc.isthe criterion of deciding whether an acquirernent is yogic'or nor. Tbe lbllowing example is ro be considered in connection with this criterion, sleeplessnessis present in both insomnia and ni,hajaya ( the state of transcending sleep of ) yogins. Since . duhkha,daurmanas)a etc. are invariably associated with insom'ia, it is to be taken as n.n-yogic, lvhile nidra-ja1ta must be regar"dedas yogic, for in this state the yogin is not disturbed by dulftha, daurtnanasXla, etc. It can be obserrredthat the four accompanimentsof oikgepas distractions ; enable one not only to infer the existenceof disi tractions, but also to determine thoir depth or acuteness. While the highesrdegree ofdistractions is to be inferred ftom dufukha, the lowest degrpe of distractions, from (aa- a-pr aiods (inspiration s a expiration ) Ahgamcjayataa theshaking of limbs ( ), and ilaurmanasla indicate more ,.and much more acute forms of distractions respectively.

il

t6l

Ir seemsto us quite .jrrstified to hold that duftkha, daurmana, s,)a,ahzancjagatoa and iadsa-pralad'a are chiefly connected with the ui,jVanana)a, nwnona)a, prdpcmay,r and,anndmalakolasrespec; tively. lVe may say that disrractions connected with the azza. ma1akola can be inferred chiefly from inspiration and expira. tion; distracrions connected with prdqamayko,fa,from angame. jayataa; distractions connected with manomaya ko!a, from daur. rnanatJo and distractions connectedwith ai.jfi,amamala kola, ftom duhkha. As the iinandamala kola transcendsdistractions there is nothing that can be taken as a mark for inferring them in this ftoJa.

( B ) TI]E DIRGHA AND SUKSMA STAGES OF PRAL\iA.

YAMA
Patafrjali saysthat if prdndydma is practised in the manner shown in YS. 2.50 it becomesdirgha.snkqmo. While translating the Yogasfitra Ballantyne rcrldr.rs the expression d.trgha-sfik;ma by "long or short". This rendering is not only confusing but also inappropriate as the following consideration will show. It appea.rs that Ballantyne was ignorant of the technique of practising pr-anayama. The use of the word ,or'in the rendering ,long orshcrtn shows that the two stages, namely dtrgha and,silk;ma are taken by the translator as alternative, i. e. pr5n6y-ama attains either the 'long'-srage or the 'short' stage. This meansthat while some practitioners acquire only the'long, stage others acquire only the tshort' stageof prd4dydma. The traditional followers of the Yoga schooldo not accept this explanation. They hold that any personcan acquire both of thesetwo stagesoI prEr6yama if he follows the process correctly. According to us it is highly inappropriate to use the word 'shortt for sfuk;na, though dtrgha may be rendered by (long'. ,lohg' and 'short' bear op;ps$te meanings; ,longt The two words is contrary ro 'shortt. The use of the two words ,long' and

i,

*i:

r62

An Introduction to the Yogasfitra

'short' would show that pranayama has two mutually opposite stages-a view which is untenable. No yoga practice can bring about such results as are opposite in nature. This shows 'long', si&;nta cannot be rendered as that if dtrgha is reudered as 'short'. According to us sa&.Jmc may be conveniently rendered by the word subtle or fine or by any other word bearing a hindred sense. The distinctive character of these two stagesof pre$atama has be,enshown by the commentators clearly.l The stage called 'time', while dtrgha seemsto have been based on the factor of on the sta e called sfrk;ma, the factor of eeffort'. To be explicit: when breath can be held for a very long time easily, accompa' nied by calrnnessin the rnind and a pleasing feeling ( often called in sukhasparia the treatiseson yoga ) in the body, then the prdpdylma is said to attain the stage called dtrgha. Similarly when

not so through nostrils slowly that it does produce the air passes
any sensation in the tip of the nose ( or in other words the flow of the air becomes so slow that it does not make a thread placed on the nose move ) then the prdndy?ima is said to attain the stage of sltkgma,In fact these two words speak of two kinds of development of pr6ndydma in different directions. Thus it is clear that these two stages are not of opposite nature. To attain the dirgha stage one is required to practise (slow breathing' rvith a particular kind of observation as shown in YS. 2.50; similarly to attain t}:re sfik;mastage one is required to exert as least effort as possible. Experience shows that between 'lowness these two methods viz. tslowness in breathing' and ( alpatua) of effort' the former is easier than the latter. Practishould note that though thesetwo methods tioners of prar.Iayama are not ofone kind yet both of them are to be applied by the practitioners from the initial stage. Botb the methods are mutually helpfr{. 'slowness in breathing' cannot be brought

(. ldu'oacrfeelt .f,reTuafa, clgdqrctqlftqeqaqr ceq qfil by alsothe commentaries Bhavaga2lSd 1 voganaiitit<a i see
4e$aand Ndge6a.

165 about if effort in breathing is not lessened; similarly the amount 'of effortlessness .cannotbe rninimized i,f slownessin breathing ir not minirnized. Traditionally we know that,the dtrgha stage of prdply5ma is accomplished at first and then the sfiksnzastage. That the traditional view is valid can be proved by experiment. It appears that Pataffjali placed the word dZrgha before suksmt, to 'indicate the aforesaid fact. This shows that the word, ,dirghaflft{rnrth' musr be dissolved as qIEl Els\ffi: qiq:2 i e. prrBaydma practised according to the method prescribed in yS. 2.50 .at first attains the stage called'di.rgha' and then the stage called .snk;ma,. Thus rrye can say that the expressson tdqen speaks of two developed stages,the secondappearing after the first.

2. That the word t{ge+ ( a rvord of Karmadhdraya compound ) can be dissolved in this way is in accordance with Panini (2.1.491; f:rfqef is to be takenas an example of p-uraak-ala this si*a, which shows that dtrgha of is to be taken as referring to the first stage.

( 9 ) STGNTFICANGR F Vl rN SUTRA 1.23 O The particle aE in the sfitra ,iSvarapranidhenadvi, (yoga'srtra 1.23 ) indicates that there is an alternative means e*r"ti eving the desired goal. That this goal is no other than yoga or lanadhi can easily be understood from the introductory remarks ( pdtani,ka in the Vynsabhasya on sdtra 1.23. ) Asto what is the means other than the tlaaraprayidhAna the commentators observethat it is the tlarasatha,,gat stated in

l. q.--te- f,-(ra{irrr qrsrTrsiqraq yagaverttika (awr{ ( }; dtedlmtq ( Bhasvari It appeare Bhoja, that Bhavrganeda ).
Nige$a and others subscribeto this view. Woois translates Sfff{tq as ras a result of this last method;,, the method is no orher than f,fqei*{.

164

An Introduction to the Yogasltra

lvu hold that this' rntra I.2l ( Tivrasarhvegdnam lsannab )'2 context' Moreover view is untenable as it does not suit the ot tlorasamaega ( keen ( sathaega literally meaning intensity ) abhlaso and aair-a* iotenrity ) cannot be taken as a means (like of the' g.1,a which is to be applied for inhibiting the fluctuations ), mind. intensity The reasonsfor not accepting intensity or keen as the alternative meansare as follows t by usirigl The sn. 1'23 mentions the means llaarapor.,idhdnc as such it is expectedthae this word in the fifth case'ending, and been used the word expressing the alternative means must ha\' word' in the same case'ending in some preceding sltra' The in case'ending sir' l'21' is ttrorasaiuega not usedin this in Moreover the word rl,ardsalitacga sh.21 is an adjective' ( qualifying a word denoting the followers of yoga, wbich is' however understood here ) and as such it cannot be taken as' expressive of a means like abh2asa. In this sirtra nothing is ( enjoined. It simply saysthat phala'labho acquirment of results)' sf rhe persons having keen intensity ( t1'orasatiroegc ) becomes ( -asanna Had the word been used as tlorasathucgenw imminent ). or tluusoti legat (with the third or the fifth case'ending respecr tively ) then and then only llwasaiQegacould have been taken' as a means. The plural number in the word l,larasaitaegdnont inexplicable if rve take the word irl the senseol a meansbecomes We believe that the word showing the alternative means must be in the fifth case'ending and it is gratifying to note thaf irr updla (means) str,l.12 has beenemployed' the word expressing

to according the context.. 2. The word <ilqe?rlhas two senses In sir. t.2l it is used asa Bahuvribi eompoundi.e. ono' who has oretih ( as: ddtTl q(q or ierq ). It is usedas a (dlevatul tiltet, compound Karmadhdraya in the Bhalya 2. 12, ( a1*tiltr fadRia; ). autesarilveta)

165 in the fifth case-ending 1 Abhyasa'vairdgy;bhyam )'3 In this stfira abhldra and oabAgla are used as a compound word with ,dual number. There is nothing to prevent us from taking abhyaa' as x)a,ir|g)a a means ( two means connectedinseparnbly as will be shown afterwards ). The bha:ya uses the word' upalaa for ,these two means. From the foregoing consideration it follows that there are 'two meansto citlaarttinirodhai the first in the joint application ) of abh4dsa and. ouirdgla and the secondis devotion ( pra4i'dhana to lsrara. Thus it is clear that the means known as abhydsd. .cairagya is the first means and the means called devotion (iluara-prat.ridhana) alternative to it. is It may be asked: how can it be ascertainedthat the expres' -sior abhyasa-oab,ig4a has been used in the fifth case'endingin sir. I.l2 inasmuchas inthebha;ya both of thesetwowords .are shown to have been used in the third case-ending( Vidc t}l;e in .expressions oairagJe\aand siaekadarianabhltdstna) the bhdgya.5 'fhe meaning of the fifth case'endingishetu Our reply is: which is also the meaning of the third case.{ reason, cause), I e n d i n g( . V i d c P e T i n i , l e t a u I I . 3 . 2 3 ) a n d a s s u c h i t i s n o f a u l t with part ofthe bhasyakdra to use the third case-ending on the in the original text. a worcl which is used in the fifth case.ending 'Such a licence is generally permitted to the commentators' and who are not bound ris particularly permitted to the bha$yak6ras'

words are a Cp. Slrirkhyasrrtra 3. 36 in rvhich both these )' The used in the fifth case'ending ( iulatctat{t"iT two means appears to be goal to be achieved by these d$nna. .4. In the lost Serirkhya treatise by PafrcaSiklra there was a 165' discussiononupd)at ascan be inferred frcm Santi-p'320'

5. Cp. Git;r 6. ss ( atrrta g +l;tc ittrlq s T-qt ) which

speaksof two rneansto manontgroha'

166

An Introduction to the Yogas[ta

to explain the words in the text by using them in the same way' in which they are used in the original text.6 The chief aim of a bhsgyakIra is not to explain the text word by word but to elucidate the views of the original authoror to refute the criticisms advanced by the opponeotsor even to introduce a new topic not expressly stated in the original text. It may be asked : the bhaya refers to the peans alterna-tive to tloarapra4idhara by using the word etasmat ( 1.23 )' which is in the singular number of the fifth case+nding. It undoubtedly proves that the alternative means mtrst be one in number and not two, while according to our view the alter' native means consists of two aaird,g2a. entities, namely abh2asa a.nd.

can be referred to, Our reply is : Both abhyasa and ao,irAgJe by etastnat, a word of singular number since both of the means Both the means, being are required to be applied jointly. interdependent, form one upQtafor bringing about cessationof' mental fluctuations. Abhyasa is defined as practice in discriminatory knowledge (aiuekadarlanabhydn ( in the bhdsya ) l.l2 ) or as exertion to acquirethe undisturbedstateof the mind ytnaf) (in the sitra I.l3). No personcan realizeeven the. (sthitau grors lbrm of oia*a ( discriminative knowledge ) without cultivating oairagla. Similarly an aspirant being devoid of aai'rdgla can never succeed in acguirng steadiness ( sthili ), which is defined as urrdistulbed flow of the unfiuctuating mind ( cittasla ouyttikasla praianW-aahim). In the same way practice of largely depends upon abhysa of the aforesaid character. oai,rAg)a 't'he element of karman is predomioant in obh2asa,while that of or jfi-anain oairAgya and they both becomeinseparableaspects com'

rye

whole, namely'uPiila'

6. The su. i 3 has the word i63T ( a%t ) while the bhl;ya uses' its synonym puru;a. In the srr. l.16 the word fwaCr4 expres' sesthe senseof quality. The bhagya on it does not mention the quality' thequality butspeaks of a person rvhopoesesses

( g0r'a1aqcraqoqri+rq) farra: ).

167
That thesetwo are like the two component parts of a whole can clearly be understood from the expression ubhaladW,nalcittaayttinirodhaft in bhdtya 1.12. The word ubhala is eignificant; ir; means 'the whole that has two parts' ( ubhou aactloaau aslta iti ).t The inseparable character of these two means ( forming one upd!a) can also be understood from the introductory remarks in bh.qya onsrrtra l.l3(athaAsafi nirodhekaupdlalg in which ), the word u/qtd is used in the singular number, though the sil. 1.13 speaks of two upA)as viz., abh1dsaand vai,rdgya, This bhelya statement clearly points out that neither abhydsa nor oairdgla alone is so powerful as to bring about cessationof mental fluctuations. Both of them should be practised in order to subjugate oJfiis. Thus it is quite justified to usethe word ubhala which indicates that the updyd ( means ) is one in number, though it may possesstwo aspects. There are cogent reasonsthat show th^t safiaega( intensity ) cannor be taken as a means ( upaya ) to be practised with effort and will, Safiaegais of the nature of quality that arises in the mind after a long and vigorous practice of virtuousness and morality favourable to yoga. It is a kind of sarfutkfuas latent ( impression ) which helps a person practise an act with much de,.'otionand easiness.Sathaega( lit.intensity / must be understood as an incentive because it can make the application of abh2asa, odirAg)aand tloarapra4idhana more acute, serious and

7. Compare the expressionBrIIil qlqt which meansa mahi (gem

that has two aL,ayaaascomponent parts ). (

8. It is wrong to explain safiaega as aahag)d as is done by

Vdcaspati, for aahag)o has already been mentioned with abhlasa in a previous siltra. This meaning of sarhoega not is recorded in the lexicons also. Fortunately the word is found to have been explained in the .dyurvedasitra as f,rw{g "63(: d'eriq: ( 4.9 ). highly. which suits the context

lB

An Introduction to the Yogasiitra

firm.e ft is a general quality which may be associated even with the worldly activities also. But the aforesaid means viz, obhydsa, aairdgla and T,ioaropraryidhana as defined in the bheqya ) ( belong to the field of yoga only. The following point may be consideredin this respect. If the word tl,atasathaegAnAm word in the sixth cas,r.ending (3 with plural numbc:r) in si:. l.2i is comparedwith the words videhaprakytitdyanam l.l9 ) and, itareg-cm l.Z0 ( ( ), it appears that yogins having keen intensity may belong to the classes m e n t i o n e di n l . l 9 a n d I . 2 0 . S u c h y o g i n s m a y belong toany other classes also. Since the word ll,orasathaega refers to yogins i beirrga Bahuvrihi compound ) it is quite proper to use it in the plural number. Had the word nurasafiaegabeen the name of a means ( and in such a category it must be analysed as that s a l i t . e g ai n t e n s i r y ) w h i c h i s k e e n ( f i a r a ) ( a K a r m a d h d r y a ( compound ), it should have been used irr the third or fifth case-

endingwith singular number.

lt may be argued that the stem etad ( of which etasmat is used in bhdqya 1.23 ) refers to an entity preceding immediately and as such it cannot be taken as referring to a means which is mentioned in a s[tra ( sE. 1.121 separated by as many as ten sutras. Our reply is that etodrefers not only to an entity that precedesimmediately but also to an entity which may not precede immediately but which is not separated by a newly introduced topic, though many propositions may exist between 9. Vide bhdqya t.2l ). Here is a Bahuvrlbi compound mean'ng one whose up5yas {f,t|l4 are mild. The category of a {(Tta u)ft1 has three subdivisi( ca gqenlslc f"ke: -.'qld

ons, oiT U1$+{f, etc. This shows that upa)as may be associated with sathaega. is This also tends to prove that satitocga of the nature of quality and it can render ao upa)q, more pcwerful. The updltas may be Tg, qEq or qfqcF and if they are endowed with dtsd*rr, the rerult will be imminent ( dsanna ).

169 the preceding entity and the pronoun etad, In the yogasitra the topic of abhyasa.oai.rdtltabegins l.12 and ends with 1.22. with The alternative means llaaraprcryi,dhana mentioned in 1.23 on is which the bhaqya employs the word etasmdt.All the siitras from l.l2 to 1.22 deal with the nature of abh;tasa oair-ag1ta. and, Thus it is quite reasonableto hold that etasmat bh5;ya 1.23 must in be connectedwith abhlasa.aai,rdgya prescribed in sil. 1.12,

80. Cp. Papini. +.3 143 in which ((4]: refers to sfftra 4. 3. 134and IV. 3. 135.Similarty(tcc: in Pn$ini 5.4. 88 refers to the two precedingsitras 5.4. 86.87 and not 5.4. 87 only.

qAwqqtl'frrfsTdqrd qqrrrfiTdqsrwwq TqE r frdtgril ef ilsg: qqei

qa=qfu qrafi'
v

tl ftT'lsRq
( qRffi;Erraq{ )

qqfd

qa=efogfq frc 4q'ts{twdsr+tilq I qofterc.

Gfqal

h'au6m

uft'ia rt

( fea<uritrnnrq )

APPENDIX I
VIEWS AND PASSAGES OF THE HIRANYAGARBHA YCGASASTRA AS RECORDED IN AUTHORITATIVB Vi,ews (l) The Vivarana comm. on Y5.3.37 remarks (tqi I srwmi ] qq]crq] faeotq fq<onuri a{IQIIIil:". (2) Anandagiri onhis comm. on Md9dilkyakdrikd(Z.ZO; remarks; "xTar)l61o4qt'iqaelq+fr i{T l $ vrc} {gfrFa nqFeEt +aq4fid." f,toarrr?ar S*Fe+TsTer WORKS

qil i:;) "$<onurttoti qti<leqrRqdr(r{asfqFiifr:"""""'n

( Kalpataru on Brahmasiira 1.1.5). Tbis refers to the YS.1.24.

(*) finqrrrfaqrfffi l6torrritgfla(R"""""( Srikaqtha's

2.1.3 ). bhalya on Brabmasutra (5) On the expression *enstqr{, the comm. Nilakar}tha remarks : "4etqgrfi tcq$nTiqi +dqrf iq{i4r Erlriltrtrqlq". (6) The Brhad.yogiy6jflavalkyaSmrti ( 2.69 ) lays :

xgt r Qerrvl {eefiec'lqsrr{gflcq "Fqqri'tafarggw< wrai l,'

( Qfuanuf is to be correctedto f,fomUi; in some works the secondline is quoted with the rvord f,fomrr?). (7) The Agastya-samhitd readr : SqoqElifgar;ffitrfq* ry{g (4.2). This showr that the Samhit6 contains the views of the Hiralyagarbba Sastra.

172

An Introductionto tbe Yogasfr'ra

(A) Commentingon t+rdgaa a)ta' (Harivan:$a 2' 19'i5) Nilak:,ntha identifiesit with fro*nrif qR{lI" (5.19.15) re'ads;t< lq altu'< ahftgui (9) The Bhd.gavata qrTsrqqqtE qE I llffd.srt tsfq fant ua) qEi4r EeTtfl'lQroarrnT 'the 8.1l.l3 )' tt" fsflegomt'ntt ( also in Devi-bhagavata seconclbalf of the verse shorvsa view of the Hiragyasarbha Sastra. ( I 0) Some works describe yoga after declaring that their yoga views tvere originally taught by Brahm6 or Hiragyagarbha. I Tbis sborvsthat the views are based directly or indirectly on tbe Hiraqyagarbha treatise. One doubt about the authenticityof such asscrtionmay express here. ] a problemwhich is not to be discussed As for example the Vil4udharma'puri+a saysthat its views on yoga rvere originally taught by Hiraqyagarbba ( Srudies the Upapurdqas. Vol I, p. 126 ). A similar in statementis found in the cbapterson mokFa6ditrain the ASvamedha-p. (35'32-5 i' 40).

'foqqnnaq *aaqfqfa{qrt{rTsqq' (l l) The sentence

Yatidharmasamgraha, p. 35 ) shows a view (about the direct means to kaivalya) of tbe Hiraqyagarbha ( quo:ed in

$astra.
Passages (l) arsrgarfEqlig fisJ nrc qld {?d: I qrrqF(gq$frtgqTq'f*ia qaq ll (quotedin the bbilya on Sanatsujdtiyal'41 with the remarks'gt q R<oqtri'). ,nrdrt frtqtqgqts4: I ssi{srttilffiq n}flsr (z) qqr qTFsq 2'17 EdqI SEfq ll (quoted in tbe bhdlya on Sanatsujiriya r,vith the remarks wi < Fqtowf ).

t73.

(3; ar fttar FsEqcrilergusrfaaFwar arra;qrcnr gar r c{T

qsqi tt (quotedin the bhdtya on Sanatsujatiya *tqt ,SlfTFd 1.42with the remarks 8<ury{H?z{). : (+) The VilqupuranareaCs iqlsqr s{i r|{ u}rrfr:g q qiqTqqa) q'lrif qJrrfqla fs;alil llvRn d{qrq qta i q}rtt qo: I voi enir6eaq I wrf qqT{qiaq wag{q :irlaq rrvl r flQcoarr*f"""(2. 13.42-4+). Her.e comm. Sricihara the sqd'Fqls;Aisi says: d{rilil<qrfElelwd ft<oarrvTm-a}qslre4$I{. is to be It
noted in this connection tbat the follorving two ve'ses ( w h i c h a r e h i g b l y s i m i l a r t o t h e s e v e r s s) a r e s a i d t o b e s p o k e no u t b y P i t d m r h a ( i . . , , Hiragyagarbha ) in the B r a h m d w h o i s t h e s , r m ea s Nd.rada-parivr6jaka Upanifad :

Fs;Efd dsTr ? qlft sil q{q(sq;r I srfTan*rr;t<q rldSstd rr Cp. verses the Ajva, {a dnitq lt (5.56-57). th. following of

qrwni qil ilfd u)uf: gtt uc t qtrmcil qM qlqfsE q

'naariFao) featqfaanaka stq I ar[d]{aEQq viwgvaqrr etq qicqsqfrq ct qdil ts lq r qcr?flsqtE BriiT:sdi qqtq | ru(firq ll (46,52-53)

medha-parvan rvhich are said to be stated by Brahm6 :

APPENDIX II
COMPILATION CF PURANIC PASSAGES ,SIMILAR TO THE SUTRAS IN THE YCGASOTRA

I Ch,aPter fqt'lql {tg (Liirsa-p.1.8.7) Gil. 2) qlqJ

(sil. 12) Fqaqff,frclQa 4qrqn-qruq'iqa: (Skanda-p. I I1 9 ) Kumarika .?3 ^ Cp Bbdgavatd. .9.1
' (sE. r 3- I 4) cr+qwfrrstia qecarqar"" (Yogavdsi ;!ha 6. 67.44) (sr. r5) cp. Est aurgafa*' farffi 7,2,37.12) fsqi qa: (Siva-p.

s'lmt d'lar claetle q (TfuQg. (sil.15-16)cp. fsqfioElEqr

quoted in the Jivanmuktiviveka, Ch. I ).

(sn. 17) fea,$a falrx fqqnx'lqqtqi r gi: sqrqfln{q rrsrri errriTqriqq:(Mbh. santi-p. 195.15). lr
.(sfi. 24-28) Liiga-p. (which 2,9 eontains the following are quoted in verses the Yogavdrttika on

YS.l.2S). The printed readingsof the Purlgic verse$are in many places currupt, They may be corrected with the help of the rcadings as quoted in the Yogavdrttika.

(su.2a) oTfsqqr+ I s*q] ilfio't;rTeqnrqil: tq m t qaq (Itqr'-'(iq <{t; 6r+g fag tia;e'tarq iiur a} u}q I il ls 6. I ariSrftTfqiilc ds;a] c $ErqiT iq s I g{TorqifFq:I le, + t fqcrt:tTiqri qtflc gErd'dr{ {qrq} is rraas{qq: I yo is l ailti<nrgae: ilohsqqlqt: r c yR { | {lainrr} ta} rrnarqqrtscr: r yv $ |

t75 {s[. 25) q'l+ srfrsrci*a inrisqf fq-o]Eqt r fuiqrFonqttq flsrd xrgf;itFeur: rr Liiga-p. 2.g.Es ( ) f$*arFilsrqe+{ arisqd fsslfni r oJ*, qrk{rqeic lqa xrgdatlsor: rr
( S i v a - p .7 . 2 . 6 . t 7 ) (s[. 26) cflds.i sgdrrt ilrqt qrTe|+ffiq r sctssr s q{re1 +roisrBEcfrng nvqtl ttcrwiEgtrni gsurrrctfi gr: r qisrqfq s{q: fiorsrq'seFqo: ttvstl ( L i r i g a - p .2 . 9 . 4 6 . 4 7 ) A l s oi n S i v a - p . . Z . 6 . l g _ 1 9 . Z (sE.2 i) cqe] erss'ilqf,srqpaq{qrcqr: u (Liriga-p.2.9.50;Siva_p.t,Z,6.Zg) surqlfq c{: qlrrqc(}ss(_atss,rI ( S i v a - p .6 . 1r . 4 z ) (sn. 2s) {Fq}: guliTi{tErrq qrqqrqdqsis1qlc I S i v a - p .7 . 2 , 6 . 2 4 ; , i n g a _ p , . 9 . b 1 ( L 2 W a i l aw e : ) {s[. 30-31) aroei cqq casrq Eqrisffetcwq* r srrrc: qrqrqril faorlqro-+fterlil: trttl TryATffiiii urfied:d s fafsq dil: I qlfqrqcq'irit fuulg q oloar rrRtr E{stfrT$srqra giaTrrce<ut:t
(Linga-p. 1.9,1-3a; thesc are dcfinedin the verses that foliow ). alro$I E4telqt$'lar: qgn: tqttlciilq: t

aln{ftcdfsa?qsslar urfie<daq ttlrr g crFn sHaei v faslg a slqei r Esft g=silt imwarm: cfrlfom:rr

176

An Intrcduction to tbe Yogasiltra Sivo-p. 7.2,38. l'2; that follow )' the verses these are defined in

(ru.33) cP. qst eEfiA{*!?tg lautg e t iqi{taq'\ien q: {tf,d $ qgqq:ll

11.20.46 ( Bhdgavata-P. )

II ChaPter
simply enumeratingthe fivc (sn. 3) Purdgic passages kle$as( e.g. Liirga-p.2'9'29 ) are left here' t (sil. 4) sgnlwtqdtrll;Tt ffEq(qrcq u)ftaq fqtie.{'lsllFclqs sil{il fsqq{iaatq t I in the LalitA' ( Devibhsgavata-P' quoted P' SahasranS'ma-bhdqYa,94 )' t (su. s) qfflA la<qdil q g' e gecrfuq gF<frxa: tt a{C tafulil q ilqqgsl a) I02 ; (Brahmdg{a-p'4.3.39'40 V6'yu-p' '60b'6I fqikq: t (su. Is) Cp. ag:ufiekd +q greta (r,inga-p. 1.S6.30 ) Gu. 29) tbe simply enumerating eight Purdgic Passags angasarc left here'

(sil.3l) aftel eeantt{

sqsotcRq} |

l2'3 ) qsT: d&qel s)t'r:""( Saura-p' I sgsticlqqTq qililttflqRqq ( Vilqu-P' 6'7'36) I aftei stqccirzi il{rsqicftqQJ qq *gEqA"'( Siva'P'7 '237 'Ls I

t2 (sfr.32) iTq:cqTcqrqmqr:dsfrss(Tqcq I
fqqqt: tiger: (Saura-p. It.,1)

177

rqlq{rlq{Fe'lcoctrsfiaererrq (Vispu-p. 6.7.s7). ttli gfireterrisqs: cfqp'ts s t qlecssrrrE:(qTq ftqq:,...

(Siva-p. 2.,2.g7.|q similar to the si, 3l-32 (Velses of orher purdrlas rhat are are left here).

(sI. +6) Rw ge sTffrrrrfil<rl (Bhagavata-p. lFe: 2.2.1s) (sG.5a) voqfqeqgqqrfr frggrarfol ieiaq r gqtf farrgnrttfir ciqrT(q{qq:tl (Vissu_p. 6.2.4s) (s;. 55) ?{sqil q{qr q'q wqil FcrffiRqilq r tFaarurq.........(Vilgu_p. 6.7.44)

ChapterIII (su.l)s.goq{t+ nrrqt :rT

q?Tnks aerg EIIToII

{fic rdg rie* r

Fatc;taq tt (Kfirma-p. 2.I I,g9)

FCntq qrTqTclm: TcrFHFs: (Linga_p. t.8.42) gr{W irtq Fsarq eilirir,q: (Siva_p, 7.2,g7.+B) (su. 2) q*'q'FsffirEfld ci{qr?dr4fsilq (Linga_p. 1.8.43) dFqseqq'fi,rr{ffdld:.:..dE sTH{ (vi snu_p. 6. 7.8g) slarsRqofsil{q gg{r: F?qxur q: tl seqqrrtr(hfihsflQ] eqnFqfr r (Siva-p. t .2.'zZ,sZA _SSay

[78

An fntrodrrction to the Yogasiltra siqrqrEaitqtq stqqrr{f{ti6: '{sil. 3) qEciqrrfilqii"""' g$tRIIqq crqfl q I

eqtcgtqt tt (Agni-p.374,3)

I gq6q{;rlEqqr{ sqrfqqfc*qi rt (Siva-P 7 '2.37.621

1.8.44; the reading is highly

faqwewiwaea tQq.qlce fltvoqt

qffFsr: (Linga-p. corrupt). (sE, 5) scr|e{iTqq?ia qap}+r cqeit (Siva-p. 7.2,37,61)

36) {s"fi. sqqrri, cqurt

sd

r Fefaqa+r: t Esiat

lllvtl cfdqt ssIrIT Fsla fadtqr qsqTr q.dT

srct gfrcr fq|;rrtgttar fe

aTI(EIEI qst't (Linga-p. clnt

s'Eil elgmt egat ttt\tt 1.9.14-15; these are definedin the

versesthat follow).

I cftqtqsqrstaie{iileercisct, eqsqi r{e;e}durRa+rrg ea fq It

(Saura-P.13.5)'

qenrsaalwc

flvnfc gtn?EnI RUrg c=qJqsqt:tafl: csdrt zTqT I fifldr{:,{req} ieJ ucrsf,Tsqdtqq: I

( S K . K u m a r i k 6 k h a l d a 5 5 . 6 2 ; t h e r e a C i n gi s c o r r u p t ; t h e s e are d.efined in the verses that follow).

cfdrrT sTsqt smt qriarcsrca(dr: t e{rli: qfeeit aqt cjrlq fsqq: ll ( Siva-p.7.2.38.10) dqTqt I crfdrT: gilsq\ tsl sflse'f qlqfssatq trs'le{I: rl q'itqci c=it y (Md.rkand. a-p. 40.1b-8 a)

dtfror:| (Linga-p.l'9'52) sq{qtr* lsaqs+ar {sn.3i) ag(qti

179

Clzapur IV
( ril. l) wqlq|easlrsqhf: (Bbdgavata-p. 4.6.9). qeclqFqoqJri qisfi Rq Fsaq: r q'ltcr.*ff,er: ssi: (Bh6gavata-p. l. t5.34) I
Apart from these, a consicierable number of technical .expressions in the yS. are used found in the purd.picworks also.A fel examplesare given below : (t) Filf,fd scrFErin yS. r.5l; Seeqlri fqailqqrq.-e...in Vis+udharma (Vi.deStudies in the Upapuranas, Vol. I. p. l2l); d?r;zrsrqrlQq qrfio fr{fworq (Vil+u_p. 1.22.50). (z) rafaoq in ys. l.t 9. See?<rryq ss,al aqq (Brahmd+4a-p. 1.30.44). csfiai uqnt q (Mbh. Anu$6sana-p. 16.60). (3) qmatarure: in yS. 1.32. SeeqtdrqqqTrql$ in yogav 6 s i l [ b aG . G g , 2 t . (a) if,ttqorrgRolr'trwi...rrrEqril: yS. in 1.3J,Seet;rfeiil?t{t in yogav6sipgha 4.51.20.), (5) Ys. 2.I speaks Fmqrqlq. of Several purdr.ras contain chapters on lmqtqlTl dealing chiefly rvith worship, vorvs and austerities. (O) qrao iu YS. 2.31. See qriril{rqrQiT: in Santi_p. 300. 40. S a n t i - p . Z Zl , t t \ .

(z) faeeiin ys. 2.s4, see k#

frxmq vtg (Mun.

(e) XfqS ir Ys. g.G. see fqr flsefl qqr uFuerr){q (Vayu-p. I1.25); FqaiFqorsr) lFrn<.l{r (Markaiqey"_;. 3 9.39).

180

to An Introduction the Yogasiltra

(9) vriqaceina in YS. 3.17. Seesdstaf,r (Padma-p. 1 5 . 1 0 . 0 0 ; H a r i v a m s a . 2 4 . 2 3 ;M a t s y a - p . 2 l ' l ) ;t r i u q a f r f 20.25); grrfueqqta qirsttq (Liigaed+ill (Matsya-p. p, l.e.5e). (to) ogqoeiTrqftin YS. 3.42. Seecfg{o{Frrcffltad: sgs3.57 elat (Yogavdsiltha .32\. (t l) audqar in YS. 3.46t See qq{iqnn in MbhA d i p a r v u n 8 . 1 1 ;V a n a - p .1 0 . 2 1 . 6 in feinqq in Visgu(12)Faa'toaJq YS. 3.52See eqFscfr
p. 6.5.62.

qqq (r:) irre'tawrul{ in YS. 3.51. Scesfr ie Fqqraaq} 55'l l5) in connction witb cilf,iqarq (Skanda,KumdrikS.. siddhis.