expounded in the same adhikaraṇa[१] may be summed up in brief as follows.
The Yogapratyuktyadhikaraṇa according to Vācaspati does not aim at refuting the authority of the Yogaśāstra, sponsored as it is, by pre-eminent teachers like Hiraṇyagarbha and Patañjali. On the other hand the scope of the adhikaraṇalies in the negation of the authenticity of the so-called Pradhāna , the cause of the universe postulated by the Yogaśāstra, and its modifications, the so called Mahat, ahaṁkāra and the five tanmātrās. This does not and cannot imply that the entire Śāstra is invalid, for the simple reason that the Sāstra would lose its authority, only if that, where lies its real purport, loses its its authority. In the present case, the real purport of the Yogaśāstra is not the postulation of the principles like the Pradhāna, but to expound the nature of Yoga, its means, incidental benefits, namely the vibhūtis and the final goal it leads to, namely kaivalya. Pradhānaand its modifications are brought in only to serve as the ground on which this exposition of Yoga could be based; and they are not really meant. Though incidental, these may be accepted as true if they are not contradicted by other evidences; but in this case, the postulation of Pradhānaas the cause of the universe is contradicted by the Veda. From this it follows, that though the Yogaśāstra is quite authoritative, the authenticity of the Pradhāna can not be deduced from it.
- ↑ नानेन योगशास्त्रस्य हैरण्यगर्भपातञ्जलादेः सर्वथा प्रामाण्यं निराक्रियते, किन्तु जगदुपादानस्वतन्त्रप्रधानतद्विकारमहदहङ्कारपञ्चतन्मात्रगोचरं प्रामाण्यं नास्तीत्युच्यत । न चैतावतैषामप्रामाण्यं भवितुमर्हति । यत्पराणि हि तानि तत्राप्रामाण्येऽप्रामाण्यमश्नुवीरन् । न चैतानि प्रधानादिसद्भावपराणि, किन्तु योगस्वरूपतत्साधनदवान्तरफलविभूतितत्पमफलकैवल्यव्युपादनपराणि । तच्च किञ्चिन्निमित्तीकृत्य व्युत्पाद्यामिति प्रधानं सविकारं निमित्तीकृतं, पुराणेष्विव सर्गप्रतिसर्गवंशमन्वन्तरवंशानुचरितं तत्प्रतिपादनपरेषु, न तु तद्विवक्षितम् । अन्यपरादपि चान्यनिमित्तं तत् प्रतीयमानम् अभ्युपेयेत यदि न मानान्तरेण विरुध्येत । अस्ति तु वेदान्तश्रुतिभिरस्य विरोध इत्युक्तम् । तस्मात् प्रमाणभूतादपि योगशास्त्रान्न प्रधानादिसिद्धिः । अत एव योगशास्त्रं व्युत्पादयिता आह स्म भगवान् वार्षगण्यः -- ' गुणानां परमं रूपं न दृष्टिपथमृच्छति । यत्तु दृष्टिपथप्राप्तं तन्मायैव सुतुच्छकम् ।' इति । योगं व्युत्पिपादयिषता निमित्तमात्रेणेह गुणा उक्ताः, न तु भावतः, तेषामतात्त्विकत्वादित्यर्थः ॥
