Nor can the particle atha have here the meaning of "reference to a previous topic," since the previously mentioned faults will all equally apply here, as this meaning really involves that of "after" [which we have already discussed and rejected]. And again, in such discussions as this, as to whether this particular atha means "the inceptive now" or "after," if another topic had been previously suggested, then "reference thereto" would be a possible meaning; but in the present case [where no other topic has been previously suggested] it is not a possible meaning. Therefore, by exhaustion, the commentator finally adopts, for the atha of the sútra, the remaining meaning of "the inceptive now." So, when it is said [in the Táṇḍya Bráhmaṇa, xvi. 8, 1; xvi. 10, 1], "Now this is the Jyotis," "Now this is the Viśvajyotis,"[377] the particle atha is accepted as signifying the commencement of the description of a particular sacrifice, just as the atha in the commencement of the Mahábháshya, "now comes the exposition of words," signifies the commencement of the Institutes of Grammar. This has been declared by Vyása in his Commentary on the Yoga Aphorisms, "the atha in this opening aphorism indicates a commencement;" and Váchaspati has similarly explained it in his gloss; therefore it may be considered as settled that the atha here indicates a commencement and also signifies auspiciousness. Therefore, accepting the view that this atha implies a commencement, let the student be left in peace to strive after a successful understanding of the śástra through the attainment of the yoga, which is its proposed subject, by means of the teacher's explanation of its entire purport. But here some one may say, "Does not the smṛiti of Yájñavalkya say, 'Hiraṇyagarbha is the promulgator of the Yoga, and no other ancient sage?' how then is Patañjali the teacher thereof?" We reply that it was for this reason that the venerable Patañjali,[378] that ocean of compassion, considering how difficult it was to grasp all the different forms of Yoga scattered up and down in the Puráṇas, &c., and wishing to collect together their essence, commenced his anuśásana,—the preposition anu implying that it was a teaching which followed a primary revelation and was not itself the immediate origin of the system.
Since this atha in the aphorism signifies "commencement," the full meaning of the sentence comes out as follows: "be it known that the institute for the exposition of the yoga is now commenced." In this institute the "object-matter," as being that which is produced by it, is yoga [or the "concentration of the mind">[, with its means and its fruit; the producing this is its inferior "end;" supreme absorption (kaivalya) is the highest "end" of the yoga when it is produced. The "connection" between the institute and yoga is that of the producer and the thing to be produced; the "connection" between yoga and supreme absorption is that of the means and the end; and this is well known from Śruti and Smṛiti, as I have before shown. And it is established by the general context that those who aim at liberation are the duly qualified persons to hear this institute. Nor need any one be alarmed lest a similar course should be adopted with the opening aphorism of the Vedánta sútras, "Now, therefore, there is a wish to know Brahman;" and lest here, too, we should seek to establish by the general context that all persons who aim at liberation are duly qualified students of the Vedánta. For the word atha, as there used, signifies "succession" [or "after">[; and it is a settled point that the doctrine can only be transmitted through a regular channel to duly qualified students, and consequently the question cannot arise as to whether any other meaning is suggested by the context. Hence it has been said, "When Śruti comes [as the determining authority] 'the subject-matter' and the rest have no place."[379] The full meaning of this is as follows: Where a thing is not apprehended from the Veda itself, there the "subject-matter" and the rest can establish the true meaning, not otherwise; but wherever we can attain the meaning by a direct text, there the other modes of interpretation are irrelevant. For when a thing is declared by a text of the Veda which makes its meaning obvious at once, the "subject-matter" and the rest either establish a contrary conclusion or one not contrary. Now, in the former case, the authority which would establish this contrary conclusion is [by the very nature of "śruti">[ already precluded from having any force; and in the latter it is useless. This is all declared in Jaimini's aphorism [iii. 3, 14]; "A definite text, a 'sign,' the 'sentence,' the 'subject-matter,' the 'relative position,' or 'the title,'—when any of these come into collision, the later in order is the weaker because its meaning is more remote"[380] [and therefore less obvious]. It has been thus summed up—
"A text always precludes the rest; the 'title' is always precluded by any of the preceding modes;
"But whether any intervening one is precluded, or itself precludes, depends on circumstances."
Therefore [after all this long discussion] it may be now considered as settled that, since it has an "object," as well as the other preliminaries, the study of the Śástra, which teaches the Yoga, is to be commenced like that of the Vedánta, which discusses the nature of Brahman. "But," it may be objected, "it is the Yoga which was said to be the object-matter, since it is this which is to be produced, not the Śástra." We grant that the Yoga is the principal object, as that which is to be produced; but since it is produced by the Śástra, especially directed thereto, this Śástra is the means for its production, and, as a general rule, the agent's activity is directly concerned with the means rather than with the end. Just as the operations of Devadatta the woodcutter, i.e., his lifting his arm up and down, &c., relate rather to the instrument, i.e., the axe, than to the object, i.e., the tree, so here the speaker, Patañjali, in his immediate action of speaking, means the Yoga-Śástra as his primary object, while he intends the Yoga itself in his ultimate action of "denotation." In consequence of this distinction, the real meaning is that the commencing the Yogaśástra is that which primarily claims our attention; while the "yoga," or the restraint of the modifications of the mind, is what is to be expounded in this Sáśtra. "But as we read in the lists of roots that the root yuj is used in the sense of 'joining,' should not the word yoga, its derivative, mean 'conjunction,' and not 'restraint'? And indeed this has been said by Yájñavalkya:[381]—
'The conjunction of the individual and the supreme souls is called yoga.'"
This, however, is untenable, since there is no possibility of any such action,[382] &c., in either as would produce this conjunction of the two souls. [Nor, again, is such an explanation needed in order to remove the opposition of other philosophical schools]; for the notion of the conjunction of two eternal things is opposed to the doctrines of the Vaiśeshika and Nyáya schools [and therefore they would still oppose our theory]. And even if we accepted the explanation in accordance with the Mímáṃsá [or Vedánta], our Yogaśástra would be rendered nugatory by this concession [and the very ground cut from under our feet]; because the identity of the individual and supreme souls being in that school something already accomplished, it could not be regarded as something to be produced by our Śástra. And lastly, as it is notorious that roots are used in many different senses, the root yuj may very well be used here in the sense of "contemplation."[383] Thus it has been said—
"Particles, prepositions, and roots—these three are all held to be of manifold meaning; instances found in reading are their evidence."
Therefore some authors expressly give yuj in this sense, and insert in their lists "yuj in the sense of samádhi." Nor does this contradict Yájñavalkya's declaration, as the word yoga, used by him, may bear this meaning; and he has himself said—