On Quadruple Division Of Yogasastra

SR No.: 269542
Original Sutra Author: N/A
Author: A Wezler
Publisher: A Wezler
Total Pages: 25
Language: English
Classification: Article
File Size: 5 MB

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328
1. Werler
On the Quadruple Division of the Yogasastra
329
My interpretation of the NBhasya passage quoted above is thus fully corroborated by Bhasarvajña 18. In addition it has to be noted that Bhäsarvajña is more explicit than Paksilasvamin in that he unequivocally states that what falls into these four parts is in fact the <object of valid cognition, whereas in the Nyayabhasya it is left open whether the four arthapadani are at all related to the category prameyd > and, if so, precisely in which manner. According to Bhasar vajna , too, the category object of valid cognition is in itself ambivalent: if it becomes the object (vişaya) of proper knowledge, i.e. if its true nature is cognized, its knowledge leads to liberation; however, it its true nature is not understood, this false knowledge has the opposite effect, i.e. causes the process of rebirth to continue. It must, however, be borne in mind that this category includes only certain entities that are to be truly cognized, viz. those which are of direct importance for the attainment of the final goal.
Bhasarvajna's assertion that it is divided into four parts only, viz. heyam etc., is quite understandably objected to by an opponent who rightly draws attention to the fact that according to NS 1.1.9 where the different pranevas are enumerated and according to NS 1.1.10 ff. in which the individual objects of valid cognition are defined, there is a total of twelve of them, but not four. This objection "17 is met by Bhasarvajna by the following arguments : satyam, dvddašavidham uktam, kim tu tad dvddašavidham api heyadirapena caturdha bhavya. manam niņsreyasanimittam bhavanity atas caturvidham uktam / satra. karas tu nyayapraptam caturvidhyam iti manyamanah saksan noktavān 1 na hi heyddirapaniscaye sariradisy ahamkaranivritivairagyot padana. dvdrena tadaryantavimokso 'pavargah sambhavarl caturvargantarbhata. tvdc ca dvddašavidhasydpl/. It is true, (the "object of valid cognition"] is taught (in the Satra) as twelvefold; but it functions as the cause of attaining) liberation (only) when it, though twelvefold, is presented to the mind as fourfold, [i.c.) as having the forms of that which has to be
avoided, etc.; it is for this reason that it is stated (by me) to be of four kinds. The author of the Stra, however, did not state this expressly as he was of the opinion that the fact that it falls into four parts follows logically so that it need not be made explicit]: for, liberation as an absolute freeing oneself from Suffering by means of stopping egotism and by creating (in oneself) the state of indifference with respect to ["objects of valid cognition ") like the body and so forth is not possible if [these objects) are not ascertained as having the form of that which has to be avoided, etc.; and (the fourfoldness of the "object of valid cognition" was not expressly stated by the Satrakāra also) because (the "object of valid cognition ") even if twelvefold is subsumed in the four groups (of that which has to be avoided, etc.).
That is to say, according to Bhasarvajna the two divisions are not mutually exclusive; on the contrary, the twelvefold division is contained in the fourfold; the latter one, however, is the decisive one in so far as it, and it only, leads to liberation: evidently the tattvajnana of the twelve different prameyas is regarded as not sufficient for attaining the Highest Good, each and every object of valid cognition is to be looked into as regards whether it represents something that has to be avoided or something that causes that which has to be avoided, etc.; and only then is it that knowing their true nature functions as a means to liberation.
This is clearly a doctrine which goes beyond the wording and inten. tion of the NS: the impact of soteriological ideas which had led to refashioning the old Nyaya tradition so as to make it, too, look like a moksasastra, continued to be felt by Naiyāyikas who met the challenge by elaborating ideas found in the Bhaşya and, of course, by trying their very best to vindicate their conviction that what are but later ideas were at least thought of and realized by the Sätrakāra himself.
Nevertheless, Bhāsarvajna's view, though historically untenable, is, of course, worthy of notice, and not only as regards the manner in which he handles the received mula text, viz. the NS". For, the explanation he gives for the Satrakāra's not having expressly stated the cäturvidhya of the object of valid cognition is not accepted by his opponent who raises the objection that Gautama should have taught it w precisely in view of its central importance. Bhāsarvajña does not let this objection pass, his answer being 18: na, paramatanişedharthardt / tatra samkhydndm matam: heyam duhkham rajovsttydimakam, drastrdryayoh sam. yogo heyahetuh> (YS 2.17), tasya hefur avidya » (YS 2.24) tadabhavdt samyogabhavo hanam tad drseh kaivalyam (YS 2.25), « viveka. khyatir aviplava hdnopdyah (YS 2.26) iti / sakyanan ca: dukkhasamu
114. Because he follows the tradition of those Nalyayikas who wrote commentaries on the NBhasya, i.e. the so-called Vydkhydtdraf (cf. A. Wezler, in WZKSO, XIX, 1975, 135-146)?
115. The term arthapada itself does not help in answering this question, and the other passage in the NBhasya quoted above (p. 325) can be interpreted in two dif ferent ways (cf. fn. 105).
116. Who is, however, in agreement with Paksilasvamin (cf. Bhasya on NS 1.1.9. 2378: asty antyad api dravyagunakarmasdn dryavisesasamavdydb prameyam (viz. that taught by the Vaisesikas) tadbhedena cd parisarikhyeyam: asya tu (.e. that taught in NS 1.1.9) tartvajlandd a pavargo mithyddndt samsdraity ata elad upadista vise seneti //) and Uddyotakara (cf. his Värttika on the beginning of the 4 Adhyâya; ed. by V. P. Dvivedin and L. S. Dravid, KSS 33, Benares, 1916-17, 500.8-10: yes talTvajAdnavisayalvena vyavatisthamdnah samsdravyavacchedahetur bhavall yas como havisayardt sairisdrar pratanoti sa tativato freya iti .
117. Extending from NBhds 437.1 to 441.23. 118. NBhus 441.25 and 442.3.
119. It is in this regard that the NBhus in general is of particular interest and hence calls for a careful and comprehensive study.
120. NBhas 442.5: yady evan cdturvidhyam eva satraksid kasman noktam? 121. NBhus 42.5-11 and 19-20.