Paralipomena Zum Sarvasarvatmakatvada II

Author(s): A Wezler
Publisher: A Wezler

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ALBRECHT WEZLER
PARALIPOMENA ZUM SARVASARVATMAKATVAVADA II
293
to indicate particular stress is laid on the treatment of diseases of trees, etc. The passage is from the Patanjalayogacastravivarana ascribed to Sankara, the Advaitin, on the Bhäşya on YS 3.14. In explaining the sutra the Bhäşya among other things quotes from a source which for various reasons cannot but have been a lost text of Classical Samkhya, most probably of Varsaganya or one of his disciples, and this quotation is in its turn explained by the author of the Vivarana." It is the following two sentences in his commentary which are of particular importance for the problem I want to deal with now (257.23-25).
particularly clear example of what the sarvasarvatmakarvavada is ultimately about: it is meant to answer the following question one cannot but ask when confronted with the doctrine of satkārya: If each and every thing exists even before it is manifested, what becomes of it when it disappears out of being manifest? In the light of this observation one cannot, I think, feel the least doubt but that the two vadas, the satkarya- and the sarvasarvatmakarvavada, are not only closely related to each other; in fact they are nothing but two logically necessary and mutually supplementary aspects of one and the same concept of 'being'. Accordingly to this concept, peculiar to Samkhya, although probably not confined to it, there is only the dichotomy between things which exist (sal) and things which do not (asar); the view that things are produced and destroyed is unconditionally rejected; all that is admitted and in fact had to be conceded in order to account for the phenomenal world, is that the beginningless and endless being of each and every things is, as it were, interrupted by a shorter or longer period of being manifest, but remains ultimately unaltered. That is to say, this notion of being ("Sein") is remarkably rigorous, and besides it all that can be conceded is a limited period of being manifest, i.e. an almost ephemerical "Dasein."
DAS, Das Wissen von der Lebensspanne der ne. Surdlas Vykdywneda, kritisch ediert, abersetzt und kommentiert ..., Stuttgart 1988 (-DAS 1988).1.
3. Almost right at the beginning of my brief survey of the sarvasarvatmaka Ivavada attention was drawn to the fact that this wada is always exemplified or proved by explicitly referring to what nowadays would be called the 'alimentary chain". It is in this connection that in one of the passages examined by me in my first article on this highly interesting doctrine reference is made to the Vpkşayurveda, "the science of horticulture or botany, in which as the name itself seems
15 The first part (cf. WEZLER 1981: 3761.) of this quotation, viz. Jalabhampo pdrindorimi raddvallvarpyari shdvaresm drstami forhd sidvardadm Jahgamesu jangamdndm stihdvaresa, has been included in a collection of fragments entitled "The Samkhya-Stras of Palica ikha (and the Samkhyalattvaloka), Delhi-Varanasi Patna 1977, 671.) and compiled by SVAMI HARIHARANANDA ARANYA, a modern Sarkhya-Yogin (18691947) (cf. Samakhya. A Dualis Tradinion in Indian Philosophy ed. by G. J. LARSON and RAM SHANKAR BHATTACHARYA, Princeton 1987, 581). The purely imaginary ascription apart (rectified by Mr. JAJNESWAR GHOSH's note that this sūtra is quoted in Vyasa's Samkhya-Pravacana-Bhasya (sic!) III 14 but its authorship seems to have been unknown"), the Sviml's commentary deserves attention, though primarily in terms of the reception of Samkhya in modern India, for what he says is that: sanam sardimakam / kasmd? milakaranarya ckande fra rundh sarvesam kdrdnda mülam 1 tasmad ndisti aryanabhedo vikaranam / pancandm bhanden sid varapranidchaparindo bhavari sth varandi jangamadehapariņdmo bhavari jangamand ca punah sthdvaraparinduaheva sarvasmidi sarvami sambhavaini raddidintah / bhardni punah Tanmidiraparinamani / tanmdırani ca asmirdparinämantri vyavasdyabhd vasya vyavasynaparindah maulitaikarudc ca sarve wiarah sarvard bhavanrini siddhaniah II. To complete the picture I should like to add the tippans of BĀLARĀMA UDÁSINA (YogadarSanam Bhagavarmahdmunipatanjaliprantam . Calcutta 1891 lie the edition used by J. H. WOODS from his translation), 213): sarvan vastu sardimakam - sarva faktimad fry arthah. evamt ca nikhila parinomini wastani avasthirdh sukmarapena ya sarvavikärajananasaktayas d evdivyapadefydity ucyante ini samadhdnartho bodhyah / kegu vastu ke bhavisyanto dharmdir samiksantha prochaimah II - Sthdvareşuly aryartham dha (viz. Vacaspatimisra) - 'vanaspati' fryddind, vanasparilarddişe yar phalapuspädigataragandhadival citryam drsam fod rasddigunavalo jalasya gandhadigunavaryds cabhimeh pdrindmikam - parināmanimitatam ily anvayah / jalabhamyor vidyamdnd yd rasddiwikarajanana.lkrih så 'vapadefyety wchara lil bhdvah II.
1 The distinction between the two modes of being has most probably been overlooked, or deliberately ignored, by the unknown author of the famous satirical verse quoted by Kamalasila (Tattvasamgrahapa jika 29.10-11) yad eva dadhi tar kira yar kira od dadhi ca vadard rüdrilenalva khyapita vindhyavdisitd.
M. HONDA'S "Dharmapalas' report on Sámkhya', in: JIBS Vol. XVII (33) (1968). 446 ( 121) cannot be claimed as containing evidence for the thesis ascribed to Rudrila (Vindhyavasin); for what is recorded by Dharmapala is nothing else but the well-known Samkhya idea that a cause like sweet milk becomes by transformation the product and that cause and product cannot reasonably be said to be distinct; not to mention a passage from the Abhidharmadipavrtti (Abhidharmadipe with Vibhasaprabhdmi, critically edited ... by PADMANABH S. JAINI, Patna 1959), viz. 273.291.- for in the wording there (vidya manam evo date / tadyard ksire vidyamdam dadhi) the locative is used as in Samkhya sources themselves: It should also be noted that the Samkhya distinction between the two modes of being is virtually explicitly refuted in the Abhidharmadipa (274.1).
Literally "Science of the duration of the life of trees': R. P. DAS review of G. U. THITE. "Medicine. Its Magico-Religious Aspects according to the Vedic and Later Literature, 1982, in: I 27 (1984), 237. Cr, among others, A. ROŞU, JA CCLXXIV (1986). 258, R. P. DAS, "Some Notes on Vrksäyurveda, in: Ancient Science of Life, VI,1 (1986), 6 and now R. P.
15 Patanjala-Yogasutra-Bhasya-Vivaranam of Sankara-Bhagavatpida ed. by P. SRI RAMA SASTRI and S. L. KRISHNAMURTHI SÁSTRI (Madras Gov. O. S. No. XCIV), Madras 1952. - On the passage in the Bhasya Itself cf. also PULINBIHARI CHAKRAVARTI, Origin and Development of the Samkhya System of Thoughr, Delhi 1975', p. 202ff. fn. 1.