History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.173

v7.c94.173

The Yogasūtra of Patañjali nowhere expressly sets out its scheme of the evolution of the world. But it contains enough material to enable us to hold that it presupposes and accepts some of the Sāṅkhya doctrines such as the theory of Pradhāna, the three guṇas and their characteristics, the real nature of the individual self and *kaivalya* (the state of the soul in final liberation). This may be established by a few references to Y. S. Y. S. III. 48 describes the results that ensue to the yogin from subjugation or mastery of the organs (*indriyas*), one of which is ' *pradhānajaya* '²³⁰² (subjugation of Pradhāna the primary cause of the world according to the Sāṅkhya). The Y. S. nowhere describes what Pradhāna is and what its evolutes are. Therefore, it follows that it takes over from the Sāṅkhya all that is said about Pradhāna. About the individual soul the Y. S. states 'the seer (Puruṣa) exists²³⁰³ as merely pure capacity of awareness (or as the mere power of seeing) and although pure (changeless or undefiled or free from any taints) appears as if he sees all experiences (that really pertain to Buddhi)'. The characteristics of the three guṇas (sattva, rajas and tamas) are clearly and succintly²³⁰⁴ stated in Y. S. as in S. Kārikā 13, when it says 'the seen (phenomenal universe) is characterized by light (sattva), activity (rajas) and inertia or dullness (tamas), it is the essence of the elements and organs and it exists for the purpose of giving experience and liberation (to the soul)'. The guṇas are frequently referred to in Y. S. I. 16, IV. 13, 32, 34 and *sattvaguṇa* in Y. S. II. 41, III. 35, 49 and 55. The Y. S. postulates three *pramāṇas* (in I. 7), but does not define them; the S Kārikā (4-6) mentions the same three pramāṇas and briefly defines them. They both agree about the plurality of souls. It may further be noted that Vyāsabhāṣya on Y. S. is full of Sāṅkhya doctrines and quotes, according to Vācaspati, Pañcaśikha twelve times and Ṣaṣṭitantra once (vide above p. 1374 and n. 2250).