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Kriya-Yoga" in the Youpi-Sutra

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Kriya-Yoga ON THE "KRIYA-YOGA" IN THE YOUPI-SUTRA By Shingen TAKAGI The Yogasutra (YS.) defines that yoga is suppression of the activity of mind in its beginning. The Yogabhasya (YBh.) by Vyasa, the oldest (1) commentary on this sutra says "yoga is concentration (samadhi)". Now- here in the sutra itself yoga is not used as a synonym of samadhi. On the other hand, Nyayasutra (NS.) 4, 2, 38 says of "the practice of a spe- cial kind of concentration" in connection with realizing the cognition of truth, and also NS. 4, 2, 42 says that the practice of yoga should be done in a quiet places such as forest, a natural cave, or river side. According NS. 4, 2, 46, the atman can be purified through abstention (yama), obser- vance (niyama), through yoga and the means of internal exercise. It can be surmised that the author of NS. also used the two terms samadhi and yoga as synonyms, since it speaks of a special kind of concentration on one hand, and practice of yoga on the other. In the Nyayabhasya (NBh. ed. NS. 4, 2, 46), the author says that the method of interior exercise should be understood by the Yogasastra, enumerating austerity (tapas), regulation of breath (pranayama), withdrawal of the senses (pratyahara), contem- plation (dhyana) and fixed-attention (dharana). He gives the practice of yoga (yogacara) as another method. It seems, through NS. 4, 2, 46 as mentioned above, that Vatsyayana regarded yama, niyama, tapas, prana- yama, pratyahara, dhyana, dharana and yogacara as the eight aids to the yoga. Probably, such was expounded in the Yogasastra referred to by him. These eight aids are, however, slightly different in their arran- gement and members from those given in YS.: dharana and dhyana are (1) YBh. ad. YS. 1, 1 -451- ON THE "KRIYA-YOGA" IN THE YOGA-SUTRA (S. Takagi) (25) arranged in reverse order of YS., which has the same order as the six aids given in the Maitri-up. 6, 18. In YS. tapas being an item of niyama, asana (posture) is given instead of tapas. While the eighth aid is samadhi in YS., it is yogacara judging from NS. and NBh. Yoga, the other method is not minutely explained in NS. and its commentary, but the last aid is samadhi in YS. and some upanisads (for ex. Mait.-up. 6, 18; Amrtanada-up. 6) referring to the six aids. It seems not to be unnatural to identify yoga and samadhi. Were in fact yoga and samadhi exactly the same? Through the descriptor of Vacaspatimisra (cf. Yogatattvavaisaradi ad. YBh. 1, 1) and Madhava (cf. Sarvadarsanasamgraha) one can know that the identification of yoga and samadhi was doubtful. Vacaspatimisra, as well as Madhava and Nagojibhatta (Yogasutravrtti ad. YS. 1, 1) regards the term yoga as a derivation from the stem yuj-a, meaning concentration, but not from the stem yuj-i, meaning conjunction. This etymological ex- planation is an opinion based on Dhatupatha (4, 68) attributed to Panini. Suppose the authenticity of the work, then it follows that yoga was in- terpreted as samadhi about the second century B.C. Whether yoga as a practical system belonged originally to the same series as samadhi is an important problem for the study of the thought of yoga. For, yoga is described in order to obtain a mysterious power (bala) in the older part of the Mahabharata (MBh.), and the power had been ascribed to tapas. Attention should be paid to the fact that samadhi such as given in YS. is fully explained in the buddhist literature. It goes without saying that all the literature should be precisely examined in connection with yoga and samadhi in order to elucidate this question. The oldest existent source concerning yoga being the Yogasutra, I will approach this question mainly through the Yogasutra. The YS. consists of four chapters and 195 sutras. The chapter I deals with samadhi by means of the suppression of the activity of mind, mak- ing the most important portion from the compiler's point of view. The chapter II and a part of III treat about the practice of yoga and the eight aids of yoga which should be called sadhana-pada, means of realization. -450- (26) ON THE "KRIYA-YOGA" IN THE YOGA-SUTRA (S. Takagi) The chapter III is socalled vibhuti-pada, i.e. the book of supernatural po- wers, giving diverse results obtained by its practice. Finally, the chapter IV called kaivalya-pada, book of the isolation, is a later supplement pre- supposing the refutations by the buddhists and others. The practice of yoga (kriya-yoga) which is now taken up ais given in the beginning of chapter II: "austerity (tapas), recitation (svadhyaya) and the profound contemplation of the Supreme God (isvara-pranidhana) is the practice of yoga". I am going to consider what position these pra- ctices take in YS. and what relation they have in regard to the samadhi through the suppression of the activity of mind, taking in my considera- tion the relation of yoga and samadhi, the standpoint of the compiler of these sutras. It is beyond dispute that YS. in the present form contains various (2) elements old and new. It is because the author Patanjali collected and synthesized on his own thought's point of view various elements of yoga (3) that had existed before him. As to the structure of the sutras opinions (4) were expressed by P. Deussen, J. W. Hauer and H. Kishimoto. J. W. Hauer regarded YS. 2, 1-28 a complete composition, a text of kriya-yoga, in which he belived to recognize a tradition of theistic yoga. He ascribed (5) it to a yoga school which had peculiar technical terms. More than one opinion were published regarding the origin of yoga. It is not right to think that the origin of yoga has been elucidated by looking for the origin of each element, since YS. contains many elements. The term kriya-yoga is found in MBh. III, 2, 23. and XIII, 14, 22, what is designated here is not clear. As I have mentioned, it meant tapas, (2) P. Deussen, Allgemeine Geschichte der Philosophie; E. Frauwallner, Geschichte der indische Philosophie, Bd. 1, p. 439; E. W. Hauer, Der Yoga. (3) This might be agreed by the passage given by the author in the be- ginning of the text: "atha yoganusasanam" (Now a revised text of yoga (is to made)). (4) P. Deussen, op. cit.; J. W. Hauer, op. cit.; H. Kishimoto, Shukyo-shinpi- shugi, Tokyo. (5) J. W. Hauer, op. cit., p. 96 -449- ON THE "KRIYA-YOGA" IN THE YOGA-SUTRA (S. Takagi) (27) svadhyaya and Isvarapranidhana in YS. Tapas is socalled austerity. YS. 2, 43 reads: "Because the impurity is destroyed by tapas, there is the perfect (of supernatural powers) in the body and the organs" The word tapas appears also in YS,4, 1 and 2, 32. But this sutra is important for us to know the relation of tapas and yoga. Vyasa says in his commentary on YS. 2, 43, "Austerity in the very act of completing itself destroys the defilement from the covering of impurity. As a result of the removal of the defilement of the covering of this im- purity there is perfection of the body, such as atomization (levitation, magnification, extension, efficacy, mastery, sovereignty and the capacity of determining things according to desire); likewise perfection of the organs, such as hearing and seeing at a distance." The word tapas appeared so early in -the Rgveda. We can read in the literature of Brahmanical culture the description how to get super- natural powers by tapas, accounts on Diksa (consecration), supernatural activity of brahmacarins, and actions in trance of Munis with long hair and in brown garments. In many myths, for example Aitareya-Br. it is from tapas that Prajapati makes up creatures out of himself. He himself is a product of tapas. The primeval meaning of tapas was in the acqui- (7) sition of supernatural powers. Such tapas came to be more and more important in the period of upanisads, taking the place of sacrifice by the orthodox Brahmanas. We can not disregard the existence of group of non-orthodox people, for example, Munis and Vratyas who practised such tapas. We must remember that this kind of tapas developed in the non-orthodox domain, such as Jainism. It was through tapas that the supernatural power was acquired in the beginning in the period of MBh. (I, 99, 7; 34; I, 175, 47; etc.). Gradually it happened that the powers of tapas and yoga were no longer disting- uished (III, 106, 11, III, 164, 12; 163, 24; 129, 7; 182, 90). Thus we can disti- nctly read the traces of yoga taking the place of tapas in the mediaeval (6) cf. also YBh. ad. YS. 2, 43 & 3, 45. (7) L. A. Basham, The Wonder that was India, p. 244 -448- (28) ON THE "KRIYA-YOGA" IN THE YOGA-SUTRA (S. Takagi) upanisads. The practice of such tapas is found in the present yoga-sutra as one of the kriya-yoga and as one item of niyama. The third item of kriya-yoga is the profound contemplation of the Supreme God. It is defined in YS. 2, 45 "for the completion of the con- centration." Vyasa interpreted this word isvarapranidhana "Dedicating all the actions to the Supreme-teacher without expecting the merits. (YBh. ad. YS, II, 1), but elsewhere he interprets as abhidhyana (profound contemplation, ad. YS, I, 23), just betraying that he succeeded to this opi- nion. Besides, isvara-pranidhana is given as a means of realizing the concentration with consciousness of objects (samprajnata-samadhi, YS.
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