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Durham E-Theses
Textural and semantic studies in classical yoga
Feuerstein, G. A.
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Feuerstein, G. A. (1975) Textural and semantic studies in classical yoga, Durham theses, Durham
University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9765/
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ABSTRACT
OF THE THESIS ENTITLED
"TEXTUAL AND SEMANTIC STUDIES
IN CLASSICAL YOGA"
by G-.A. Peuerstein
Notwithstanding that the Yoga-Sutra of Batanjali has received more
scholar3y attention than any other yogic scripture* with the notable
exception of the Bhagavad-G-Ita, the existing translations and accounts
of the Yoga-Sutra are marred by serious misinterpretations. It is argued
that these misapprehensions are due to (a) an almost naive reliance on
the Sanskrit exegetists and (b) the want of a critical, in-depth analysis
of both the textual structure of Ratafijali's work and his conceptual and
doctrinal edifice*
The present thesis represents an attempt to meet these desiderata
by way of a strictly system-immanent interpretation of the teachings of
Patanjali, founded on textual oriticism. The data are arranged into two
major parts. The first part (chapters 2-4) consists in a stringent
examination of the textual structure of the Yoga-Sutra on the basis of
an explicit methodology postulating, in conscious contrast to the a priori
assumptions of previous researchers, the intrinsic homogeneity of the text
This approach proved generative of significant new perspectives. Above*all
it established that the Yoga-Sutra is a composite of two sets of tradition
viz. Kriyayoga and Astangayoga, the latter being represented by a series
of aphorisms which appear to be 'quoted* in the main text rather than
arbitrarily interpolated.
This crucial finding furnished the starting-?point for the critical
analysis, attempted in the second part of the thesis (chapters 5-7 )>
of the conceptual framework of Classical Yoga as embodied in the
Yoga-Sutra itself. It was possible to cast new light on several key
concepts - philosophical, psychological and practical - of PataHjali
system of thought. These analyses clearly evinced the full autonomy
of Bataffjalayoga as a distinct darsana, thus correcting the popular
misconception that Classical Yoga is merely Classical Samkhya
transmogrified along theistic lines*.
T E X T U AL AND S E M A N T IC S T U D I ES
IN C L A S S I C AL Y O &A
Dissertation presented to the University of Durham
for the degree of Master of Letters
by
G - e o rg F e u e r s t e in
October 1975
The copyright of this thesis rests with the author.
No quotation from it should be published without
his prior written consent and information derived
from it should be acknowledged.
A C K N O W L E D G E M E N TS
In the course of this study I have become indebted to a number
of people. First of a l l, I must record my gratitude to Dr. K. Werner,
of the School of Oriental Studies, for providing the initial impetus
to undertake this piece of research under his supervision at the
University of Durham and for granting me the greatest latitude
possible both as regards the contents and the form of this thesis*
Next, I wish to express my deep obligation to Professor Corrado
Pensa (Rome) and Professor Algis Mickunas (Ohio), whose friendly
encouragement and abiding interest in my work have proven of inestimable
value* This is the kind of rich nutriment which is so essential to
any maverick researcher.
The past two years in Durham have been in many ways rewarding,
largely thanks to the courteous welcome of several members of staff of
the local Department of Anthropology. I particularly wish to thank
Professor Eric Sunderland and Dr. Norman Long, not least for seconding
my nomination as a Fellow of the Royal Anthropological Institute.
I am, finally, much obliged to Mr. Philip Rawson for allowing me
to peruse an Indian PhD thesis which was in his custody at the time*
ii
C O N T E N TS
PART ONE : INTRODUCTION
Chapter 1 : A Preliminary Definition of 'Yoga' 2
PART TWO : TEXTUAL PROBLEMS
Chapter 2 : The Yoga-Sutra in the Light of the
Classical Exegetists 9
Chapter 3 : A Structural Analysis of the Yoga-Sutra 24
Chapter 4 : Kriya-Yoga and Asta-Anga-Yoga :
A Comparison 80
PART THREE : SEMANTIC INVESTIGATIONS
Chapter 5 : Philosophical Abstracta
1. TsVara 97
2. Purusa 116
3. Prakrti 133
4. Kaivalya 174
Chapter 6 : Psychological Concepts
1• Citta 184
2. Vrtti 189
3. Klesa, Klista-Aklis^a 191
i ii
4* Samskara, Vasaim, Asaya 196
5. Nirodha 203
6. Pratyaya 207
Chapter 7 : Practice Concepts
1. Abhyasa, Vairagya 211
2. Pratyahara, Dharana, Dhyana 215
3. Samadhi 221
PART POUR : CONCLUSION
Chapter 8 : Patanjala-Yoga and Classical Samkhya 246
List of Publications Cited 264
1
F A RT ONE
I N T R O D U C T I ON
2
CHAPTER ONE
A PRELIMINARY DEFINITION OF 'TOGA*
It seems apposite to offer, at the very outset of this
study, a preliminary definition of the subject-matter, viz* Toga.
In the past several tentative definitions or, more accurately,
descriptions have been proposed. These were either far too
specific or else too imprecise* What does it mean to speak of
Toga as a 'way of life*, •philosophy1, •Indian psychotherapy',
'religious union' or 'mysticism'? These concepts are themselves
extremely vague, if not loaded, and hence quite inadequate as
definitional tools* The rationale of a formal definition is the
formulation of a set of propositions which are unconditionally
valid* This means that only those components of the concept
which are constant are to be singled out and logically related
to each, other within the specifio semantic domain of that
concept* The definition is expected to be both consistent and
as complete as possible without at the same time violating the
law of parsimony. Keeping these factors in mind I would suggest
the following definition.
Toga is a specifically Indian tradition consisting ]
of sets of varyingly; codified and/or systematized
ideas, methods and techniques primarily intended to
induce a transformation of consciousness in the
3
practitioner (yogin) and transmitted from one /
teacher to one or more disciples in a more or less \
formal setting.
By 'specifically Indian* I mean that Yoga is a part of the.
socio-cultural field of so-called Hinduism and its margins.' This
includes some of the neighbouring countries, especially Tibet
and Kashmir, but excludes all other regions which cannot be
said to have had more than a negligible cultural contact with
Hinduism and its two great socio-cultural cousin configurations
Buddhism and Jainism. Thus it would be misleading to talk of an
•Akkadian Toga' or 'Hebrew Yoga* as did W.J.FLAGG (1898), but
the designations'Buddhist Yoga', 'Jaina Toga* or 'Tibetan Yoga'
are fully justified.
In view of the fact that Yoga is by no means a uniform
tradition it is necessary to qualify the definition by speaking
of 'sets' which, again, may be more or less complex according
to the degree of codification and systematisation. By 'ideas' I
mean simple concepts, fundamental suppositions, doctrines and
even full-fledged' ideological superstructures. It is assumed
that the goal of all forms and schools of Yoga is the breakthrough
onto a different level of cognition. This automatically excludes
magic with its central concern for the acquisition and mani
pulation of 'power'• Yoga proper can be said to be primarily
orientated towards gnosis, although it cannot be denied that some
of the variants of Yoga display a more or less pronounced interest