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334
A. Wexler
On the Quadruple Division of the Yogasastra
335
"thirstis explained to be the longing for rebirth . The reason for dharma and adharma being mentioned separately is that nescience is the main cause of suffering (pradhanam duhkhanimittam) 17, and merit and demerit are, properly speaking, specific causes of pleasure and pain, respectively, and that both of them are equally to be regarded as duḥkha. karana because it is a matter of experience that one is given pain by cold wind, etc., even when nescience and thirst do not persist any longer M. Hanam is then defined to be the cessation of suffering (duhkha. viccheda), and the addition of absolute (atyantika) is vindicated by referring to the fact that a temporal elimination of personal (adhydr. mika) pain and suffering can be achieved also by applying the means taught in the Dharma-, Artha-, Kama- and Vaidya-Sastras 13, that is to say, the attribute is meant to make clear that the liberated atman does not ever again and in no manner come in contact with duḥkha.
Finally, the fourth element, i.e. the means for attaining complete avoidance (tasyopdyah), is determined to consist in true knowledge of the atman. That out of the twelve e objects of valid cognition aiman alone is mentioned is justified by the wish to stress its outstanding im portance (pradhanya) which, according to Bhasarvajña, has also led to its being enumerated first in NS 1.1.9. The atman is said to be of two kinds, viz. para and apara, of which two the former is none else but the Mahesvara" and the latter is he who experiences the result of Samsara (samsaraphalopabhokis), i.e. the individual permanent and omnipresent soul 10
Regarding the role these two objects of valid cognition > play in attaining the final goal, it is stated that the true knowledge of the apa. ratman represents a means to it (niņfreyasanga) because it leads to activity aimed at the other world in that it helps to realize that the paraloka really exists and because it causes the elimination of demerit ; the true knowledge of the partman, on the other hand, is ascribed a similar function, only that it works by being a constitutive element of the upåsand of the Maheśvara.. That both these tattvajñanas are not of exactly the same rank is finally stated by emphatically proclaiming that liberation is attained only because of perceiving God Siva (tasmdc
chivadarsandd eva moksa iti) 14. Out of the many points in Bhasarvajna's extensive commentary on NS 1.1.9 which ought to be taken up for discussion the following should not be passed over silently here. On the one hand, Bhasarvajña quotes a series of relevant sūtras from the YS (above p. 329) and clearly in a pārvapaksa section on the other, he uses YS 2.16 in his own definition of heyam (cf. above p. 333) -as also YS 2.15 in his explanation of phala 14This contradiction is, of course, only seemingly one. The solution cannot but be that Bhasarvajna accepts such elements of Patanjala-Yoga as are doctrinally so to say neutral in that they refer to a practical method of self-control, etc. 14 In doing so he is not only clearly in keeping with the NS itself, and he himself quotes the relevant sätra viz. 4.2.457, but he also gives Yoga as such its due in so far as it essentially teaches a method that can be and was applied to different systems of thought, can and was practised by people of different persuasions. Bhasarvajia does, of course, not show « faith in the doctrines of that school, as V. S. Abhyankar and I. R. Devadhar would have it on the contrary, he severely and repeatedly criticizes them. All one can perhaps say is that he shows a strong predilection for Yoga, also in a later part of his work , yet this is a side-issue which I cannot follow up here 150
145. NBhus 590.6 and 7 ft. as well as 514.24; cf. also NBhds 540.13-14: drmarudvi. Sesetl (read: višese 'pi) kasmdndnyadarsand moksa iti cel, na, anyasya (i.e. para mamanah Sivdd anyasya) sarvdnimittarydt: na hy anyo 'pi dimd sarvor partimatda nimittam iti. On the distinction between the murdman and the paramešvara cf. also NBhas 449.4 ff.
146. Viz. NBhus 441.13 f.
146a. According to the editor's Nyayabhäsapatartippapoddhetavákyävalib (pp. 631 ) It is a total of 16 stras of the YS which are quoted by Bhasarvajta. On the occasion of quoting the concluding portion of NS 4.245 Bhasarvajna makes the following important remark (NBhas 584.11 ff.): ...iti vacandr/pdraljaládisastres apy upadisah wpdyah svasastravirodhena (read, of course, "dvirodhena) praliparra. vyah / taira yuktisamarthydc ca (/) . paramaram aprarisiddham anumaram ini tantrayukri /: that is to say, he himself clearly states the principle he proceeds upon in accepting the opinions of others. As for this tanirayukli. cf. NBhasya 16.3 I. (on NS 1.1.4).
147. Viz. NBhus 445.28 and cf. fn. 146a. The reading 'vidyupdyaih given there is however, a misprint for 'vidhyupdyait.
148. Nyayasära of Acharya Bhasarvajna with the Nyayasarapadapanchika of VS. sudeva of Kashmir, Poona, 1922, p. 84.
149. Viz. NBhas 584.9 1. where Bhisarvajna, with reference to his definition of tipdsandvidhi, not only refers to NS 4.2.45, but also to the means (updya) taught in the . Påtajal disastrani, stating that this wpdya has also to be accepted to the extent that it does not stand in contradiction to Nyaya tenets and is hence not expressly objected to (prarişiddha). Note also the remark NBhos 584.18 19: dvddašaprameya/Adnam api not pannamdaram asahdyam ragadinivstrau samartham / kim Tarhi? yogopdydnusthanasahitam, by which Bhasarvajna plainly states his particular position: true knowledge of the objects of valid cognition is not by itself as soon as it has been gained capable of bringing all desire to an end, it needs support, viz. practising the means of Yoga. Cf. in this connection also NBhQs 441.14 where YS 2.15 is quoted as the statement of an adhyamavid
150. As far as I know it is presently being studied by G. Oberhammer.
132. See above p. 295. 137. Cf. NBhoş 445.20-21. 138. Cl. NBhos 445.22 f.
139. The text as read in the edition of the NBhos, viz. 446.7 dharmadharmarthak&mavaid yasastrair... is corrupt and has to be emended to dharirartha'.
140. CF. NBhos 146.13-16. 141. Hence the subsequent long Isvaravida section NBhQs 447 ft. 142. Cf. NBhQs 487.19 . 143. CI. NBhos 548.1-2 and 19 ff. 144. Cf. NBhus 574.1 and 12.
