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29. M. Eliade, Yoga: Immortality, and Freedom, p. 74.
CHAPTER THREE
THE YOGA PSYCHOLOGY UNDERLYING
BHARTR HARI S VKYAPAD* YA
.
. .
1. For the Snkhya school, see Vol. IV, Encyclopedia of Indian Philosophies, Smkhya.
G. Larson and R. S. Bhattacharya (eds.). Delhi: Motilal Banarsidass, 1987.
2. K. A. S. Iyer, Bhartrhari. Poona: Deccan College, 1969.
.
3. Gaurinath Sastri, The Philosophy of Word and Meaning. Calcutta: Sanskrit College, 1959.
See also Sastri s recent The Philosophy of Bhartrhari. Delhi: Bharativa Vidya Prakashan, 1991.
.
4. Another contemporary scholar, K. Kunjunni Raja, recognizes the importance of the
psychological side of Bhartrhari s thought but analyzes it in terms of modern European associ-
.
ationalist psychology, a theory completely foreign to Bhartrhari s thought and the thought
.
forms of his day. See his Indian Theories of Meaning. Adyar: Adyar Library, 1963.
5. See Harold Coward and K. Kunjunni Raja, The Philosophy of the Grammarians.
Princeton: Princeton University Press, 1990, pp. 44 50.
6. Patañjali s Yoga Sktras, I:24 29.
7. Ibid., I:24 25.
8. Ibid., II:18, bhsya.
.
9. Ibid., I:26.
10. Ibid., I:25.
11. Ibid., I:24.
12. Iyer, Bhartrhari, pp. 90 93. As Iyer has observed, this parallel was noticed by
.
Helrja, who quotes from Vysa s commentary on Yoga Sktra I:25 in this context.
13. Yoga Sktras, I:24, t%2Å‚k.
.
14. For the Yoga Sktras, all experience of self-consciousness or thinking, this metaphysi-
cal assumption of wrong identification between purusa and prakrti is held to obtain. Since our
. .
concern in this chapter is with the psychology of thinking and not the ultimate nature of the
metaphysics involved, the discussion proceeds as if the sattva aspect of prakrti were indeed real
.
consciousness of illumination. This is in accord with the Yoga view of the nature of psycholog-
ical processes at the thinking level. The sattva aspect of the thinking substance (citta), insofar as
it is absolutely clear, takes on or reflects the intelligence (citanya) of purusa. For practical pur-
.
poses, therefore, no duality appears, and prakrti may be treated as self-illuminating (see t%2Å‚k
. .
[explanation] on Yoga Sktra I:17).
15. S. N. Dasgupta finds that both the Yoga Sktras and the Vkyapad%2Å‚ya adopt a kind of
commonsense identification or ontological unity between the whole (the universal) and the
parts (the particular manifestations). The three gunas are the one universal genus, and it is the
.
gunas in various collocations that show themselves as the particular manifestations. Yoga Phi-
.
losophy. Calcutta: University of Calcutta, 1930, pp. 120 26.
96 NOTES
16. Yoga Sktras, III:9.
17. Ibid., I:5.
18. Ibid., I:12.
19. Ibid., II:4 6.
20. Ibid., I:18, t%2Å‚k.
.
21. Vkyapad%2Å‚ya, vrtti on I:51.
.
22. Ibid., vrtti on I:1.
.
23. Yoga Sktras, II:19, bhsya. Although for our present purpose, the inherent knowledge
.
aspect of the buddhittattva is the point of focus, it should be realized that the buddhittattva, as
.
the collective of all the individual minds (buddhi) with their beginningless samskras of igno-
rance (avidy) from previous births, also contains within it the inherent avidy of the individual
souls. And from the viewpoint of language, this avidy would be composed of all the residual
traces of the use of words in previous lives (śabdabhvan). See also Iyer, Bhartrhari, p. 91.
.
24. S. N. Dasgupta, The Study of Patañjali. Calcutta: University of Calcutta, 1920, p. 53.
25. Iyer, Bhartrhari, p. 149.
.
26. S. N. Dasgupta, A History of Indian Philosophy. Cambridge: The University Press,
1932, vol. I, p. 250.
27. Dasgupta, Yoga Philosophy, p. 209.
28. Yoga Sktras, III:41.
29. Vkyapad%2Å‚ya, II:117 18 and I:122.
30. Ibid., I:46 47 and I:142.
31. Ibid., I:84, vrtti.
.
32. Yoga Sktras, bhsya on III:17. J. H. Woods translation.
.
33. Ibid., III:41, t%2Å‚k.
.
34. Ibid., III:17, t%2Å‚k. See also Vkyapad%2Å‚ya I:84.
.
35. Ibid., III:17, bhsya.
.
36. Iyer, Bhartrhari, pp. 205 07 and 372. Bhartrhari shows this superimposition to hold
. .
at all levels of linguistic complexity and offers the example of the appearance of the whole
meaning in each part of the dvandva compound.
37. Yoga Sktras, III:17, bhsya.
.
38. Ibid., t%2Å‚k.
.
39. Ibid., bhsya.
.
40. Vkyapad%2Å‚ya, II:73.
41. Ibid., I:142, vrtti.
.
42. Yoga Sktras I:44.
43. Vkyapad%2Å‚ya, I:153 55.
44. Ibid., I:131, vrtti. It should be noted that while this interpretation is based on Yoga
.
Sktras I:12 16, only one aspect of Yoga vairgya is represented: the turning away of the mind
from all forms of worldly attachment. For Patañjali s Yoga at its ultimate level, vairgya also
involves the turning away of the mind from all forms of vk so that the seeded or samprajñta
samdhi gives way to a nonseeded or nonword asamprajñta state. (See Yoga Sktras I:50 51
and II:15 ff.). For Bhartrhari, since consciousness is shot through with vk, samdhi in its high-
.
est elevations will always be seeded with Vedic word (see Vkyapad%2Å‚ya I:123).
45. Vkyapad%2Å‚ya II:28, bhsya.
.
46. Ibid., II:30, bhsya.
.
47. See Jacob Needleman, The New Religions. Richmond Hill: Simon and Schuster,
1972; William McNamara, The Human Adventure: Contemplation for Everyman. New York:
Doubleday, 1974; and Matthew Fox, Breakthrough: Meister Eckhart s Creation Spirituality in
New Translation. New York: Doubleday, 1991.
NOTES 97
48. Vkyapad%2Å‚ya, I:14.
49. Yoga Sktras, II:49 52.
50. Ibid., II:47, bhsya and t%2Å‚k, and II:48.
. .
51. Ibid., II:50 53.
52. As quoted in Eliade, Yoga: Immortality and Freedom, pp. 55 56.
53. Vkyapad%2Å‚ya, I:131, vrtti.
.
54. Yoga Sktras, III:4.
55. Dasgupta, Yoga Philosophy, p. 335.
.
56. Yoga-Sra-Sangraha of Vijñana Bhiksu, translated by Ganganatha Jha. Madras: Theo-
.
sophical Publishing House, 1932, p. 88.
57. Yoga Sktras, III:2.
58. Ibid., III:3, bhsya.
.
59. Ibid., III:5.
60. Ibid., I:42 44.
61. Ibid., I:43, t%2Å‚k.
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