Sarvadarshanasangraha 15.29

15.29

tatra śāstre vyutpādyamānatayā yogaḥ sasādhanaḥ saphalo viṣayaḥ/ tadvyutpādanam avāntaraphalam/ vyutpāditasya yogasya kaivalyaṃ paramaprayojanam/ śāstrayogayoḥ pratipādyapratipādakabhāvalakṣaṇaḥ saṃbandhaḥ/ yogasya kaivalyasya ca sādhyasādhanabhāvalakṣaṇaḥ saṃbandhaḥ/ sa ca śrutyādiprasiddha iti prāg evāvādiṣam/ mokṣam apekṣamāṇā evādhikāriṇa ity arthasiddham/ na cāthāto brahmajijñāsā ityādāv adhikāriṇo 'rthataḥ siddhir āśaṅkanīyā/ tatrāthaśabdenānantaryābhidhānapraṇāḍikayādhikārisamarpaṇasiddhāv ārthikatvaśaṅkānudayāt/ ata evoktaṃ śrutiprāpte prakaraṇādīnām anavakāśa iti/ asyārthaḥ — yatra hi śrutyārtho na labhyate tatraiva prakaraṇādayo 'rthaṃ samarpayanti netaratra/ yatra tu śabdād evārthasyopalambhas tatra netarasya saṃbhavaḥ/ śīghrabodhinyā śrutyā viniyogasya bodhanena nirākāṅkṣatayetareṣām anavakāśāt/ kiṃ ca śrutyā bodhite 'rthe tadviruddhārthaṃ prakaraṇādi samarpayaty aviruddhaṃ vā/ na prathamaḥ/ viruddhārthabodhakasya tasya bādhitatvāt/ na caramaḥ/ vaiyarthyāt/ tad āha — śrutiliṅgavākyaprakaraṇasthānasamākhyānāṃ samavāye pāradaurbalyam arthaviprakarṣāt iti/

Since this atha in the aphorism signifies "commencement," the full meaning of the sentence comes out as follows: "be it known that the institute for the exposition of the yoga is now commenced." In this institute the "object-matter," as being that which is produced by it, is yoga [or the "concentration of the mind"], with its means and its fruit; the producing this is its inferior "end;" supreme absorption (kaivalya) is the highest "end" of the yoga when it is produced. The "connection" between the institute and yoga is that of the producer and the thing to be produced; the "connection" between yoga and supreme absorption is that of the means and the end; and this is well known from Śruti and Smṛti, as I have before shown. And it is established by the general context that those who aim at liberation are the duly qualified persons to hear this institute. Nor need any one be alarmed lest a similar course should be adopted with the opening aphorism of the Vedānta sūtras, "Now, therefore, there is a wish to know Brahman;" and lest here, too, we should seek to establish by the general context that all persons who aim at liberation are duly qualified students of the Vedānta. For the word atha, as there used, signifies "succession" [or "after"]; and it is a settled point that the doctrine can only be transmitted through a regular channel to duly qualified students, and consequently the question cannot arise as to whether any other meaning is suggested by the context. Hence it has been said, "When Śruti comes [as the determining authority] 'the subject-matter' and the rest have no place."[17] The full meaning of this is as follows: Where a thing is not apprehended from the Veda itself, there the "subject-matter" and the rest can establish the true meaning, not otherwise; but wherever we can attain the meaning by a direct text, there the other modes of interpretation are irrelevant. For when a thing is declared by a text of the Veda which makes its meaning obvious at once, the "subject-matter" and the rest either establish a contrary conclusion or one not contrary. Now, in the former case, the authority which would establish this contrary conclusion is [by the very nature of "śruti"] already precluded from having any force; and in the latter it is useless. This is all declared in Jaimini's aphorism [iii. 3, 14]; "A definite text, a 'sign,' the 'sentence,' the 'subject-matter,' the 'relative position,' or 'the title,'—when any of these come into collision, the later in order is the weaker because its meaning is more remote"[18] [and therefore less obvious]. It has been thus summed up—