पृष्ठम्:पातञ्जलयोगसूत्रभाष्यविवरणम्.pdf/19

विकिस्रोतः तः
पुटमेतत् सुपुष्टितम्
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r000000000000oad that leads to the lofty peak of the Upaniṣadic ātmajñāna. He declared that Yoga is accepted by the Veda as a means of realisation of Truth and cited numerous references from the Upaniṣads in support. He has also established it beyond doubt that the Yogadarśana is acceptable in part and c1early drawn the lines of demarcation between the acceptable and the non-acceptable aspects of Yoga.[१] Thus Vyāsa and Śankara, far from being antagonists of Yoga, believe in an ethereal harmony of Yoga and Vedānta and wholeheartedly subscribe to a sweet symphony of the two darśanas.

 Harmony of Yoga and Vedānta- A detailed analysis.

 Not only are Vyāsa and Śankara staunch believers in the absence of any disharmony between Yoga and Vedānta, but the great interpreters of Vedānta, who followed in the wake of Śankara, are all of the same heart. Vācaspatimiśra, the illustrious interpreter of Śankara, for instance, has gone a step further and established the validity of the Yogaśāstra, in toto. According to to him the Yogaśāstra by itself is acceptable in its entirety, only it has suffered in the hands of its so called interpreters. His views on Yogadarśana and Vedānta, as

  1.  निराकरणं तु न साङ्ख्यज्ञानेन वेदनिरपेक्षेण योगमार्गेण वा निश्श्रेयसमधिगम्यत इति । श्रुतिर्हि वैदिकादात्मैकत्वविज्ञानादन्यन्नि-श्श्रेयससाधनं वारयति 'तमेव विदित्वा अतिमृत्युमेति नान्यः पन्था विद्यते अयनाय'इति ।द्वैतिनो हि ते साङ्ख्या योगाश्च नात्मैकत्वदर्शिनः । येन त्वंशेन न विरुष्यते तेनेष्टमेव साङ्ख्ययोगस्मृत्योः सावकाशत्वम् । तद्यथा 'असङ्गो ह्ययं पुरुषः' इत्येवमादिश्रुतिप्रसिद्धमेव पुरुषस्य विशुद्धत्वं निर्गुणपुरुषनिरूपणेन साङ्ख्यैरभ्युपगम्यते । तथा योगैरपि 'अथ परिव्राट् विवर्णवासा मुण्डोऽपरिग्रहः' इत्येवमादिश्रुतिप्रसिद्धमेव निवृत्तिनिष्ठत्वं प्रव्रज्याद्युपदेशेनानुगम्यते ॥