________________
* 290
A. Wexler
On the Quadruple Division of the Yogasastra
291
Vivarana and Sankara, the Advaitin; instead, what he does is to argue that if we assume this identity we are able to explain peculiarly Yoga features in the authentic works of Sankara, the Advaltin, to some of which Hacker had already drawn attention in an earlier article of his; he further argues that if the Vivarana was in fact composed by Sankara, the Advaitin, it cannot but have been the earliest of his works, and that if Sankara was at first an adherent of (Patanjala-) Yoga and became a Vedantin only later, the relative chronology of at least some of his later works can be established by examining the extent to which they display Yoga influence in terms of philosophical contents and terminology.
2. It is in this connection that Hacker deals with the quadruple division of the Yogadastra as it is stated, and most emphatically at that, at the very beginning of the Vivarana. He says?: At YBh 2.15, the division of the Yogasastra is compared to that of a system of therapeutics. S(ankara) resumes this idea in the introduction to his YV (=Patanjalayogasastravivarana) when explaining the purpose of the Yogy sastra. This shows that he looked upon Yoga as a therapeutic system. The same idea, except for the division itself (which is proper only to Yoga), is repeated by $ when he in the Introduction to his MaBh (=Mandokya Bhasya) points out the purpose of the text to be explained [1.e. the Māndokya Up.); but what he now brings in is the monistic teaching by which man as one sick due to Suffering has to be led to health of the Self. In introductions to other works of his, S recurs to the concept of therapeutics (cikitsita) (viz. USP (=Upadeśasāhasri-Padyaprabandha) 19, 1), and once again to the idea of illness and health, only that the concept of therapeutical treatment is dropped (viz. USG (Upadesasthasrl-Gadyaprabandha) 47). Here it is natural to assume that the
three works in which the idea of therapeutical treatment is stressed belong together in point of time and are connected with Yoga. For Yoga is a practice that can easily be compared to therapeutics. S's Vedānta,
teach a method by following which one is gradually led to the goal of liberation; that is why he (later) rejects Yoga, cf. below. Accordingly, in the USG (perhaps a late work) it is only the disciple who expects from his teacher a kind of therapeutical treatment: the teacher, however, does not promise any such thing: all he aims at is to lead to liberating insight
2.1. The passage of the Vivarana referred to by Hacker is found almost at the very beginning of the text. It is preceded, or rather introduced, by a statement to the effect that the Yogaśāstra will be studied and the method it teaches practised by people only if its sambandha and prayojana are shown. It is to the prayojana, i.e. the purpose of the Yogasastra, that the Vivaranakāra addresses himself first, for he continues :
tatra prayojanam tdvat - cikitsasastre' fac caturvyüharvapradarsanadvarena vyakhydram / tadyatha - cikitsasastram caturvyūham: rogah, rogahetuh, drogyam, bhaisajyam ini / vidhipratişedhaniyama. dvdrena (ca tat) caturvydhavişayavyakhyanaparam / evam ihapi <parināmata pasaņskaraduhkhair gunavstivirodhac ca duḥkham sarvam vivekinah (YS 2.15) ity arabhya caturvyahatvam pradar. sitam / tadyatha - duḥkhapracurah samsaro heyah / tasydvidyāni. mitto drastrdrŚyasamyogo hetuh / vivekakhyātir aviplavd hanopayah" / vivekakhydrau ca satyam avidyānivsttih, tannivritav atyantiko drastrdryasanıyogoparamo hanam, tad eva kaivalyam / drogyasthaniyakaivalyaprayuktatvad asya tad eva kaivalyain prayoja. nam II.
2.2. In a later part of his article » Hacker returns to this passage: what he says there is :
6. Viz.. Eigentiimlichkeiten der Lehre und Terminologie Sarkaras. Avidyd, Namarupa, Mdyd, Išvara, in ZDMG, 100 (1965), pp. 246-86 - Kleine Schriften.... pp. 69-109.
7. 1968, pp. 125/219. Explanations added by me are placed within square brackets. The German original runs thus: YBh 2.15 ist die Einteilung des Yogasastra mit der cines Systems der Therapeutik verglichen. S nimmt diesen Gedanken auf in der Einleitung zum YV (p. 2), wo er den Zweck des Lehrsystems erklären will. Damit ist der Yoga als eine Theraple aufgefasst. Den gleichen Gedanken, mit Weglassung der (nur für das Yogasystem passenden) Einteilung, wiederholt $, als er in der Einlel. tung zu M&Bh den Zweck des zu erläuternden Textes angeben will, nun ist es die monistische Lehre, die den Leldkranken zur Gesundheit des Selbst führt. In Einlel. tungen zu anderen Werken $s kehrt die Idee der Theraple (clkitsita) noch einmal wieder (USP 19.1) und dann noch einmal der Gedanke der Krankheit und Gesundheit, unter Weglassung des Begriffs der Heilbehandlung (USG 47). Die Annahme liegt nahe, dass die drei Werke, wo der Gedanke der Heilbehandlung betont ist, zeitlich zusam. mengehören und dem Yoga nahestehen. Denn dieser ist methodische Ubung, die leicht mit einer Theraple verglichen werden kann. ss Vedanta dagegen will keine Methode lehren, die durch Übungen kontinuierlich zum Ziel der Erlösung führe: darum lehnt er (später) den Yoga ab, vgl. unten. Dementsprechend ist es im USG (einem vielleicht spliten Werk) bloss der Schüler, der von seinem Lehrer eine Art Heilbehandlung erwartet; der Lehrer verspricht ihm nichts dergleichen, er will bloss zur Erkenntnis führen.
8. P. 2, 1. 1.9 of the edition; cf. also p. 168, 1. 15 ff. In addition, he treats of the sambandha, viz. p. 2, L. 18 ff.
9. Here the Trivandrum MS (cf. the article mentioned in En. 2) has the reading cikitsasastravat tac, which most probably originated under the influence of the preceding idvat or by dittography.
10. ca tar is an emendation of the editors; it is not corroborated by the Triv. Ms. 11. CF. YS 2.26; see below p. 295. 12. C. YS 2.25; see below p. 295. 13. 1968, p. 139 f./233 f.
14. The German original runs thus: Da wird der Inhalt des Yoga in Analogie zum System der Therapeutik (cikitsd-Sastra) und in Anlehnung an YS 2.15 ff in vier Kapitel (vyliha) cingeteilt: 1. "Der leidvolle Samsára ist zu vermeiden" (in der The rapeutik entspricht das der Lehre von der Krankheit, roga). 2. "Seine Ursache ist die Verbindung des Subjekts mit dem Objekt, die im Nichtwissen gründet" (das ist die Ursache der Krankheit", roga-hetult). 3. "Mittel des Vermeldens ist die unbeirrte (sic) Klarheit der Unterscheidungserkenntnis" (das "Heilmittel", bhaisaiya).