in all these commentaries, imparts further strength to the suggestion. Again, in the numerous references[१] to Yoga found in the Brahmasūtrabhāṣya, we find the word Yogaśāstra being uniformly employed, and the same word is found used in the present work also in योगशास्त्रविवरणमारभ्यते. Lastly, the style of the present work, and the manner of exposition also, bear the characteristic stamp of Śankara's writings. All these evidences point to Śankara's authorship of the present Yogasūtrabhāṣyavivaraṇa.
An Objection.
Perhaps the strongest argument against Vedavyāsa's authorship of the Yogabhāṣya and Śankara's authorship of the Yogasūtrabhāṣyavivaraṇa is the fact that these same teachers have dismissed Yogadarśana as apramāṇa, as suggested by Vyāsa in the sūtra एतेन योगः प्रत्युक्तः (II-i-3) and as expounded by Śankara in his bhāṣya on the same sūtra. It may be asserted that it is extremely inappropriate, nay incredible, that the very persons, who have so explicitly voiced their antagonism to Yogadarśana, should have been the authors of a bhāṣya and a bhāṣyavivaraṇa in Yoga.
The objection is considered. Harmony of Yoga and Vedānta.
In answering this objection, it has to be c1early borne in mind that the authors of the Brahmasūtra and the bhāṣya have not altogether refuted the Yogadarśana, nor have they declared Yoga apramāṇa as a whole, and least of all do they have any antagonism to Yogadarśana. In the same Yogapratyuktādhikaraṇa [२] referred to above, Śankara the true deviner of the heart of Vedavyāsa has unambiguously accepted Yoga as the
- ↑ The following are some of the references-
(i) अत एव पद्मकादीनामासनविशेषाणामुपदेशो योगशास्त्रे । under thesūtra स्मरन्ति च (IV-i-10).
(ii) एषैव च योगशास्त्रेषु योगिनामनेकशरीरयोगप्रक्रिया । under thesūtraप्रदीपवदावेशस्तथा हि दर्शयति । (IV-iv-15).
(iii) योगशास्त्रेषु 'अथ तत्त्वदर्शनाभ्युपायो योगः' इति सम्यग्दर्शनाभ्युपायत्वेनैव योगोऽङ्गीक्रियते । under the sūtra एतेन योगः प्रत्युक्तः (II-i-3). - ↑ सम्यग्दर्शनाभ्युपायो हि योगो वेदे विहित:, 'श्रोतव्यो मन्तव्यो निदिध्यसितव्यः' इति । 'त्रिरुन्नतं स्थाप्य समं शरीरम्' इत्यादिना च आसनादिकल्पनापुरस्सरं बहुप्रपञ्चं योगविधानं श्वेताश्वतरोपनिषदि दृश्यते । लिङ्गानि च वैदिकानि योगविषयाणि सहस्रशः उपलभ्यन्ते, 'तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम्' इति 'विद्यामेतां योगविधिं च कृत्स्नम्' इति चैवमादीनि । योगशास्त्रेऽपि 'अथ तत्त्वदर्शनाभ्युपायो योगः' इति सम्यग्दर्शनाभ्युपायत्वेनैव योगोऽङ्गीक्रियते ॥
