An Overview of वेदान्तदर्शनम्

वेदान्तदर्शनम् or उत्तरमीमांसादर्शनम् comprises of study of ब्रह्मसूत्राणि उपनिषदः and श्रीमद्भगवद्गीता. 

In Overview of साङ्ख्यम् there was mention of साङ्ख्यसूत्राणि. In Overview of योगदर्शनम् there was mention of योगसूत्राणि. ब्रह्मसूत्राणि become the सूत्रवाङ्मयम् related to वेदान्तदर्शनम् or उत्तरमीमांसा. These are also known as बादरायणसूत्राणि, वेदान्तसूत्राणि, उत्तर-मीमांसासूत्राणि, शारीरकसूत्राणि or भिक्षुसूत्राणि. 

The outline of ब्रह्मसूत्राणि can be understood from the following table.

अध्यायनाम	सूत्रसंख्या	अधिकरणसंख्या
अविरोधाध्यायः	157	47
साधनाध्यायः	186	67
फलाध्यायः	78	38
कुलतः Total	555	191

 

उपनिषदः are many but ten of them have come to be regarded as main. 

ईश-केन-कट-प्रश्न-मुण्ड-माण्डूक्य-तित्तिरिः ॥

ऐतरेयञ्च छान्दोग्यं बृहदारण्यकंस्तथा ॥

उपनिषद: are found towards अन्तः the end of the four वेदाः. Maybe, because of that, they are also called as वेदान्ताः. The word अन्तः also means what is inside. By that token उपनिषद: as वेदान्ताः can be taken to be summarising the philosophical essence of वेदा:. 

 

In शब्दकल्प्द्रुमः about उपनिषत् it is said “चतुर्णां वेदानामशीतिसहितशताधिकसहस्रसंख्यका (1180) उपनिषदः । तथाहि । ऋच एकविंशतिः (21) । यजुषो नवाधिकशतम् (109) । साम्नः सहस्रम् (1000) । पञ्चाशदुपनिषदोऽथर्वणस्य (50) ॥”

Of four वेदाः, there are two sections of यजुर्वेदः - शुक्लयजुर्वेदः and कृष्णयजुर्वेदः. The उपनिषद: are grouped as वेदान्ताः as below. 

वेद: ⇒	ऋग्वेदः	शुक्लयजुर्वेदः	कृष्णयजुर्वेदः	सामवेदः	अथर्ववेदः
10 भाषिताः उपनिषदः	ऐतरेय	ईश  बृहदारण्यक	कठ  तैत्तिरीय	केन  छान्दोग्य	प्रश्न  मुण्डक  माण्डूक्य
8 more in अष्टादशी of विनोबा	कौषीतकी	श्वेताश्वतर	नारायण  कैवल्य  ब्रह्मबिन्दु	मन्त्रायणी	जाबाल  आरुणिक
शान्तिमन्त्राः	ॐ वाङ् मे मनसि	ॐ पूर्णमदः पूर्णमिदम्	ॐ सह नाववतु	ॐ आप्यायन्तु ममाङ्गानि	ॐ भद्रं कर्णेभिः

Note, भाषिताः उपनिषदः means those उपनिषदः on which शाङ्करभाष्याणि of आदिशङ्कराचार्यः are available. The ten भाषिताः उपनिषदः are usually studied in the sequence ईश केन कठ प्रश्न मुण्डक माण्डूक्य तैत्तिरीय ऐतरेय छान्दोग्य बृहदारण्यक. 

The tradition also is that recitation of every उपनिषत् starts and closes with reciting शान्तिपाठः. The मन्त्र: for शान्तिपाठः is from the वेद:, to which the particular उपनिषत् is related. That is included in the table above. 

Although उपनिषदः are usually studied in the sequence mentioned, I find that the definition of what an उपनिषत् is, is detailed at the beginning of the भाष्यम् of कठोपनिषत् as follows ⇒ 

सदेर्धातोर्विशरणगत्यवसादनार्थस्योपनिपूर्वस्य सदेः धातोः विशरण-गति-अवसादन-अर्थस्य उप-नि-पूर्वस्य क्विप्प्रत्ययान्तस्य क्विप्-प्रत्ययान्तस्य रूपम् उपनिषदिति उपनिषत् इति । 

The word उपनिषत् is रूपम् obtained 

• by affixing the suffix क्विप् क्विप्-प्रत्ययान्तस्य 

• to धातुः सद् सदेः धातोः 

• having prefixes उप-नि, उप-नि-पूर्वस्य 

• the धातुः itself having meanings as विशरण-(to submit) गति-(to go about) अवसादन (to settle). विशरण-गति-अवसादन-अर्थस्य 

उपनिषच्छब्देन उपनिषत्-शब्देन च व्याचिख्यासितग्रन्थप्रतिपाद्यवेद्यवस्तुविषया व्याचिख्यासित-ग्रन्थ-प्रतिपाद्य-वेद्य-वस्तु-विषया विद्या उच्यते । 

• उपनिषत्-शब्देन च and by the word उपनिषत् 

• विद्या उच्यते that knowledge becomes mentioned 

• व्याचिख्यासित-ग्रन्थ-प्रतिपाद्य-वेद्य-वस्तु-विषया which relates to the subject matter वस्तु delineated प्रतिपाद्य and to be studied वेद्य in books ग्रन्थ-s that are व्याचिख्यासित commented upon with elan. 

पुन: again केन अर्थयोगेन by what meaningfulness उपनिषच्छब्देन by the word उपनिषत् विद्या उच्यते, उपनिषत् becomes mentioned as विद्या knowledge ? 

• दृष्टानुश्रविकविषयवितृष्णा: सन्त: ये मुमुक्षव: those aspirants of liberation by virtue of having no aspiration for pleasures of senses 

• उपनिषच्छब्दवाच्यां वक्ष्यमाणलक्षणां विद्याम् उपसद्य-उपगम्य on attaining the knowledge that is implicit in the word उपनिषत् 

• तन्निष्ठतया निश्चयेन शीलयन्ति and pursue it with diligence 

• तेषाम् अविद्यादे: संसारबीजस्य विशरणात् विसशनाद् विनाशनाद् इत्यनेन अर्थयोगेन विद्या उपनिषद् इति उच्यते that knowledge of theirs, which has excelled by total elimination of the अविद्या disknowledge, संसारबीजस्य of the seed of worldly indulgences, 

• उच्यते उपनिषत् is called as उपनिषत्.

तथा च वक्ष्यति-“निचाय्य तं मृत्युमुखात्प्रमुच्यते” इति It is then said “he is delivered as he is freed from death.”

• पूर्वोक्तविशेषणात् वा By earlier delineation or

• मुमूक्षून् परं ब्रह्म गमयति इति ब्रह्मगमयितृत्वेन योगात् because it helps those who aspire and strive to attain ब्रह्म, attain ब्रह्म 

• ब्रह्मविद्या उपनिषद् = उपनिषत् is ब्रह्मविद्या.  

तथा च वक्ष्यति-“ ब्रह्म प्राप्तो विरजोऽभूद्विमृत्यु:” इति । 

लोकादिर्ब्रह्मजज्ञ: य: अग्नि: द्वितीयेन वरेण प्रार्थ्यमानाया: तद् विषयाया: विद्याया: लोकान्तरे पौन: पुन्येन प्रवृत्तस्य गर्भवासजन्मजराद्युपद्रववृन्दस्य अवसादयितृत्वेन-शैथिल्यापादनेन धात्वर्थयोगात् अग्निविद्या अपि उपनिषद् उच्यते = उपनिषत् is अग्निविद्या also. 

 

There is no need to detail much about श्रीमद्भगवद्गीता. But it is relevant to note that समापनवाक्यम् the phrase of epilogue of every अध्यायः of गीता has the mention श्रीमद्भगवद्गीतासूपनिषत्सु declares every अध्यायः to be an उपनिषत्. 

By the way in the phrase श्रीमद्भगवद्गीतासूपनिषत्सु the word उपनिषत् is feminine स्त्रीलिङ्गी. The logic may be that उपनिषदः are on the side of वेदाः. वेद: is masculine पुंल्लिङ्गी. So, उपनिषत् is feminine स्त्रीलिङ्गी. Another logic may be that उपनिषत् is विद्या, hence स्त्रीलिङ्गी. Grammatically उपनिषत् is an adjective with the meaning “what is षत् stays उप+नि always nearby.” An adjective can have all genders. But उपनिषत् is feminine स्त्रीलिङ्गी by convention.  

Study of these three ब्रह्मसूत्राणि उपनिषदः and श्रीमद्भगवद्गीता has come to be regarded as प्रस्थानत्रयी the syllabus of प्रस्थानम् scholarship. This syllabus of प्रस्थानत्रयी came to be so regarded, possibly because आदिशङ्कराचार्यः delivered his शाङ्करभाष्याणि on all these. 

For deep and comprehensive knowledge of वेदान्तदर्शनम् one should rather study these from original Sanskrit texts, better still alongwith their शाङ्करभाष्याणि. 

I know of only गुरुदेव रानडे who authored highly scholarly books on all these 

1. Vedanta, The Culmination of Indian Thought The book dwells on ब्रह्मसूत्राणि 

2. A Constructive Survey of Upanishadic Philosophy, being a systematic introduction to Indian Metaphysics. 

3. Gita as a philosophy of God-realisation.

Apart from his अष्टादशी there is a small book उपनिषदांचा अभ्यास (study of उपनिषदः) in मराठी by आचार्य विनोबा. In this book आचार्य विनोबा dwells on the essence of उपनिषदः. आचार्य विनोबा also delivered गीताप्रवचने discourses on गीता. I also have a small book साम्यसूत्रें containing 108 सूत्राणि, maybe composed by himself on the style of ब्रह्मसूत्राणि or selected from ब्रह्मसूत्राणि. 

 

It seems anyone who has studied प्रस्थानत्रयी so deeply as to be able to give discourses or commentaries on प्रस्थानत्रयी becomes qualified to be regarded as ऋषिः स्वामी आचार्यः गुरुदेवः. 

 

There are Introductory notes on the ten उपनिषदः at http://explorevedanta.com/vbc-the-10-main-upanishads/ We can take help from those notes when studying every उपनिषत् one by one. 

For now, may I close this overview of वेदान्तदर्शनम्. 

 शुभमस्तु !

-o-O-o-

एकं साङ्ख्यं च योगं च

 ॐ 

नमो नम: 

एकं साङ्ख्यं च योगं च 

 Note by S. L. Abhyankar 

==================

Undertaking this study was prompted on Saturday June 5th 2021 during discussion in our WhatsAp group, wherein we have been studying and hope to study at least the ten main उपनिषदः - ईश, केन, कठ, प्रश्न, मुण्डक, माण्डुक्य, तैत्तिरीय, ऐतरेय, छान्दोग्य, बृहदारण्यक. Presently we are studying the fourth one प्रश्नोपनिषत् and are at the last, sixth question thereof. 

The शाङ्करभाष्यम् on the second quote of the sixth question is rather too long and dwells also on वैनाशिकमतम्, rather, शाङ्करभाष्यम् counters the वैनाशिकमतम्. 

Now that led us to ask ourselves “What do we know of वैनाशिकमतम् and the opposite of that, say, अवैनाशिकमतम् ?” 

It transpired that the thought propounded by चार्वाक, बुद्ध, जिन can be considered to be वैनाशिकमतम् primarily because they do not subscribe to वेदप्रामाण्यम्. 

The other वेदप्रामाण्य thoughts comprise of the षड्दर्शनानि - (1) साङ्ख्य of कपिल, (2) योग of पतञ्जलि/वसिष्ठ, (3) न्याय of गौतम, (4) वैशेषिक of कणाद, (5) पूर्वमीमांसा of जेमिनी, (6) उत्तरमीमांसा (वेदान्त/उपनिषदः) of व्यास. 

It comes to mind that although उत्तरमीमांसा (वेदान्त/उपनिषदः) of व्यास is listed as a दर्शनम् by itself, व्यास composed महाभारतम् containing therein श्रीमद्भगवद्गीता and in the epilogue of every अध्यायः there is the phrase श्रीमद्भगवद्गीतासु उपनिषत्सु in turn according a status of an उपनिषत् to every अध्यायः. In this श्रीमद्भगवद्गीता the second chapter has the epithet साङ्ख्ययोग:. An interesting श्लोकः there is 

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां श्रुणु ।

बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९॥

पार्थ एषा this ते for you अभिहिता benevolent बुद्धिः knowledge तु is in साङ्ख्ये योगे | यया by what बुद्ध्या knowledge युक्तः equipped कर्मबन्धं bondage of Action प्रहास्यसि you will forsake इमां to that श्रुणु listen. 

So the knowledge detailed in श्रीमद्भगवद्गीतासु उपनिषत्सु is from साङ्ख्ये योगे. This means that in श्रीमद्भगवद्गीता we get summarised knowledge extracted from साङ्ख्य of कपिल, from योग of पतञ्जलि/वसिष्ठ, and from उत्तरमीमांसा (वेदान्त/उपनिषदः) of व्यास himself. 

One can cite many other quotes in गीता, which corroborate this, especially about knowledge extracted into गीता from साङ्ख्य. For example 

पञ्चैतानि महाबाहो कारणानि निबोध मे ।

साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८-१३॥

In this श्लोकः antiquity of साङ्ख्य is mentioned as कृतान्ते. From that time कृतान्त to its extraction in गीता, the time that elapsed was the entire त्रेतायुग 1,296,000 years and almost the entire द्वापारयुग 864,000 years i.e. 2,160,000 years. 

Now, since in the शाङ्करभाष्यम् on प्रश्नोपनिषत् there is counterargument against वैनाशिकमतम्, obviously based on षड्दर्शनानि, especially साङ्ख्य and योग, in the group we agreed that we should do some study of साङ्ख्य and योग. 

By the way, study of साङ्ख्य should be from साङ्ख्यसूत्राणि (164 + 47 + 84 + 32 + 129 + 70 = 526 सूत्राणि in 6 अध्यायाः) and साङ्ख्यकारिकाः 72 पद्यानि and commentaries thereof.

Likewise study of योग should be from योगसूत्राणि (समाधिपाद 51 सूत्राणि + साधनापाद 55 सूत्राणि + विभूतिपाद 55 सूत्राणि + कैवल्यपाद 34 सूत्राणि कुलतः 195 सूत्राणि) and if possible from योगवासिष्ठ. 

The study may lead to validation of एकं साङ्ख्यम् च योगं च (गीता 5-5). I say ‘may’ because validation of this statement एकं साङ्ख्यं च योगं च seems to be conditional with the condition that यः पश्यति स पश्यति. Actually साङ्ख्य and योग are said to be एक in the context that यत्साङ्ख्यैः प्राप्यते ज्ञानं तद्योगैरपि गम्यते i.e. the ‘attainment’ by both practices will be same, the ‘knowledge’ attained by either of the practices will be एकम् the same. Now attainment of knowledge, especially spiritual knowledge is experiential rather than theoretical. 

Having agreed to study साङ्ख्य and योग, what we have agreed to is to indulge in at least theoretical study. Let us see how good we shall be able to do even that. 

To proceed with the study I have a book containing साङ्ख्यसूत्राणि and योगसूत्राणि and have also downloaded from the internet the 526 साङ्ख्यसूत्राणि, 72 पद्यानि of साङ्ख्यकारिकाः, the 195 योगसूत्राणि and some translations and commentaries. 

I thought it good to share this note, thinking that the prompt for and outline of the study as compiled here may be interesting and useful for anyone interested in doing similar study. 

 शुभमस्तु !

-o-O-o-

An Overview of योगदर्शनम्

 ॐ 

नमो नम: 

योगदर्शनसमीक्षणम् - An Overview of योगदर्शनम्  

 Note by S. L. Abhyankar 

==================

The word योग: has many meanings. But certainly योगदर्शनम् is a school of Philosophical thought. It contains advice on how we humans can improve our life. 

As was discussed in the context of साङ्ख्यम् the word philosophy comes from the Greek philo (love) and sophia (wisdom) and so is literally defined as “the love of wisdom”. More broadly understood, it is the study of the most basic and profound matters of human existence.

Also the etymology of the word तत्त्वज्ञानम् i.e. तत्त्वस्य ज्ञानम् is from तत्त्व (तत्+त्व) i.e. ‘itness’ of ‘it’. 

Every ‘it’ has its own distinctive ‘itness’. Study and knowledge of that ‘itness’ of every ‘it’ becomes तत्त्वज्ञानम्. But योगदर्शनम् restricts itself only to the “itness”-es of human behaviour. 

Although postulates in योगदर्शनम् are restricted to human behaviour, one can see in them focused applications of postulates in साङ्ख्यम्. For example, the postulate of त्रैगुण्यम् as सत्त्वम्, रजस् and तमस् is very much valid. In चतुर्दशोऽध्यायः of गीता the postulate of त्रैगुण्यम् is progressed to गुणातीतता, which also the human intellect can try to assimilate. This progressed postulate of त्रैगुण्यम् becomes a postulate of योगदर्शनम्. 

One can say that such postulates in साङ्ख्यम्, which may be progressed by human intellect and human intellect can try to assimilate, become postulates of योगदर्शनम्.  

साङ्ख्यम् recognises मनः also to be an organ.

बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्राणरसनत्वगाख्यानि। 

वाक्पाणिपादपायूपस्थाः कर्मेन्द्रियाण्याहुः॥ 

उभयात्मकमत्र मनः संकल्पकमिन्द्रियं च साधर्म्यात्॥ (सां. का. 24-27) 

In योगदर्शनम् the postulate of मनः as an organ is progressed further, advocating मनःसंयमनम् control of मनः, which is possible for human intellect to work upon. 

 

One may say that साङ्ख्यम् is theory and योगदर्शनम् is its practical. 

 

There are two main texts of योगदर्शनम् - 

1. योगवासिष्ठः and योगसूत्राणि of पातञ्जलिमुनिः See सर्गः 126 in पूर्वार्धः of the sixth निर्वाणप्रकरणम् of योगदर्शनम् - योगवासिष्ठः as available at https://sa.wikisource.org/wiki/योगवासिष्ठः/प्रकरणम्_६_(निर्वाणप्रकरणस्य_पूर्वार्धम्)/सर्गः_१२६ 

2. योगसूत्राणि of पातञ्जलिमुनिः are available at https://sa.wikisource.org/wiki/योगसूत्राणि_(भाष्यसहितम्) Note, this text is inclusive of a भाष्यम् commentary and is mentioned as श्रीपातञ्जले सांख्यप्रवचने योगशास्त्रे व्यासभाष्ये. Is the commentary by व्यास ? And सांख्यप्रवचने योगशास्त्रे suggests that this योगशास्त्रम् is a part of a larger text, which is सांख्यप्रवचनम्.  

the latter being the most popular. Actually योगदर्शनम् obtaining in योगसूत्राणि is often mentioned as अष्टाङ्गयोगः an eightfold system comprising (1) यमाः (2) नियमाः (3) आसनानि (4) प्राणायामाः (5) प्रत्याहाराः (6) धारणा (7) ध्यानम् (8) समाधिः 

For a little more information about योगसूत्राणि of पातञ्जलिमुनिः at the link given above, there are a total of 195 सूत्राणि in four quarters - 51 in समाधिपादः 55 in साधनापादः 55 in विभूतिपादः and 34 in कैवल्यपादः. The titles of the four quarters are fairly suggestive of their contents, The dictionary-meanings of योग: and of the four words समाधि: साधना विभूति: and कैवल्यम् are ⇒ 

योग: -  [युज् भावादौ घञ् कुत्वम्] 1 Joining, uniting. -2 Union, junction, combination; उपरागान्ते शशिनः समुपगता रोहिणी योगम् Ś.7.22; गुणमहतां महते गुणाय योगः Ki.10.25; (वां) योगस्तडित्तोयदयोरिवास्तु R.6.65. -3 Contact, touch, connection; तमङ्कमारोप्य शरीरयोगजैः सुखैर्निषिञ्चन्तमिवामृतं त्वचि R.3.26. -4 Employment, application, use; एतैरुपाययोगैस्तु शक्यास्ताः परिरक्षितुम् Ms.9.10; R.10.86. -5 Mode, manner, course, means; ज्ञानविज्ञानयोगेन कर्मणा- मुद्धरन् जटाः Bhāg.3.24.17; कथायोगेन बुध्यते H.1. 'In the course of conversation'. -6 Consequence, result; (mostly at the end of comp on in abl.); रक्षायोगादयमपि तपः प्रत्यहं संचिनोति Ś.2.15; Ku.7.55. -7 A yoke. -8 A conveyance, vehicle, carriage. -9 (a) An armour. (b) Putting on armour. -10 Fitness, propriety, suitableness. -11 An occupation, a work, business. -12 A trick, fraud, device; योगाधमनविक्रीतं योगदानप्रतिग्रहम् Ms.8.165. -13 An expedient, plan, means in general. -14 Endeavour, zeal, diligence, assiduity; ज्ञानमेकस्थमाचार्ये ज्ञानं योगश्च पाण्डवे Mb.7.188.45. इन्द्रियाणां जये योगं समातिष्ठेद् दिवानिशम् Ms.7.44. -15 Remedy, cure. -16 A charm, spell, incantation, magic, magical art; तथाख्यातविधानं च योगः संचार एव च Mb.12.59.48. -17 Gaining, acquiring, acquisition; बलस्य योगाय बलप्रधानम् Rām.2.82.30. -18 The equipment of an army. -19 Fixing, putting on, practice; सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते Mb.5.34.39. -20 A side; an argument. -21 An occasion, opportunity. -22 Possibility, occurrence. -23 Wealth, substance. -24 A rule, precept. -25 Dependence, relation, regular order or connection, dependence of one word upon another. -26 Etymology or derivation of the meaning of a word. -27 The etymological meaning of a word (opp. रूढि); अवयवशक्तिर्योगः. -28 Deep and abstract meditation, concentration of the mind, contemplation of the Supreme Spirit, which in Yoga phil. is defined as चित्तवृत्तिनिरोध; स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते Bg. 5.21; सती सती योगविसृष्टदेहा Ku.1.21; V.1.1; योगेनान्ते तनुत्यजाम् R.1.8. -29 The system of philosophy established by Patañjali, which is considered to be the second division of the Sāṁkhya philosophy, but is practically reckoned as a separate system; एकं सांख्यं च योगं च यः पश्यति स पश्यति Bg.5.5. (The chief aim of the Yoga philosophy is to teach the means by which the human soul may be completely united with the Supreme Spirit and thus secure absolution; and deep abstract meditation is laid down as the chief means of securing this end, elaborate rules being given for the proper practice of such Yoga or concentration of mind.) -30 A follower of the Yoga system of philosophy; जापकैस्तुल्यफलता योगानां नात्र संशयः Mb.12.200.23. -31 (In arith.) Addition. -32 (In astr.) Conjunction, lucky conjunction. -33 A combination of stars. -34 N. of a particular astronomical division of time (27 such Yogas are usually enumerated). -35 The principal star in a lunar mansion. -36 Devotion, pious seeking after god. -37 A spy, secret agent. -38 A traitor, a violator of truth or confidence. -39 An attack; योगमाज्ञापयामास शिकस्य विषयं प्रति Śiva B.13.7. -40 Steady application; श्रुताद् हि प्रज्ञा, प्रज्ञया योगो योगादात्मवत्ता Kau. A.1.5; मयि चानन्ययोगेन भक्तिरव्यभिचारिणी Bg.13.10. -41 Ability, power; एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः Bg.10.7; पश्य मे योगमैश्वरम् 11.8. -42 Equality, sameness; समत्वं योग उच्यते Bg.2.48. 

There are so many meanings of the word योग:, because it is derived from धातुः युज् which is detailed at https://www.ashtadhyayi.com/dhatu/ as 

युज् युजँ समाधौ (to concentrate, to focus, to abstain from senses, to meditate) दिवादिः, ०४.००७४ आत्मनेपदी, अकर्मकः, अनिट्

युज् युजिँर् योगे (to bind, to restrain, to join, to unite, to apply, to combine) रुधादिः, ०७.०००७ उभयपदी, सकर्मकः, अनिट् 

युज् युजँ संयमने (to restrain, to control, to bind) चुरादिः, १०.०३३८ उभयपदी, सकर्मकः, सेट् 

Study of योगदर्शनम् should take cognisance of all the meanings of the word योग:. 

समाधिः 1 Collecting, composing, concentrating (as mind). -2 Profound or abstract meditation, concentration of mind on one object, perfect absorption of thought into the one object of meditation, i. e. the Supreme Spirit, (the 8th and last stage of Yoga); व्यवसायात्मिका बुद्धिः समाधौ न विधीयते Bg.2.44; आत्मेश्वराणां न हि जातु विघ्नाः समाधिभेदप्रभवो भवन्ति Ku.3.40,50; Mk.1.1; Bh.3.54. R.8.79; Śi.4.55. -3 Intentness, concentration (in general), fixing of thoughts; यथा भानुगतं तेजो मणिः शुद्धः समाधिना । आदत्ते राजशार्दूल तथा योगः प्रवर्तते ॥ Mb.12.298.12; तस्यां लग्नसमाधि (मानसम्) Gīt.3; अहःसु तस्या हृदि ये समाधयः Rām. Ch.2.41. -4 Penance, religious obligation, devotion (to penance); अस्त्येतदन्यसमाधिभीरुत्वं देवानाम् Ś1; तपः- समाधि Ku.3.24; अथोपयन्तारमलं समाधीना 5.24;5.6;1.59; सर्वथा दृढसमाधिर्भव Nāg.5. -5 Bringing together, concentration, combination, collection; union, a set; सा तस्य धर्मार्थसमाधियुक्तं निशम्य वाक्यम् Rām.4.33.50; तं वेधा विदधे नूनं महाभूतसमाधिना R.1.29. -6 Reconciliation, settling or composing differences. -7 Silence. -8 Agreement, assent, promise. -9 Requital. -10 Completion, accomplishment. -11 Perseverance in extreme difficulties. -12 Attempting impossibilities. -13 Laying up corn (in times of famine), storing grain. -14 A tomb. -15 The joint of the neck; a particular position of the neck; अंसाववष्टब्धनतौ समाधिः Ki.16.21. -16 (In Rhet.) A figure of speech thus defined by Mammaṭa; समाधिः सुकरं कार्यं कारणान्तरयोगतः K. P.10; see S. D.614. -17 One of the ten Guṇas or merits of style; अन्यधर्मस्ततोऽन्यत्र लोकसीमानुरोधिना । सम्यगाधीयते यत्र स समाधिः स्मृतो यथा ॥ Kāv.1.93. -18 A religious vow or self-imposed restraint. -19 Support, upholding. 

In शब्दकल्पद्रुमः समाधिः, पुं, (समाधीयतेऽस्मिन् मनो जनैरिति । सम् + आ + धा + “उपसर्ग धोः किः ।” इति किः ।) समर्थनम् । नीवाकः । नियमः । इत्यमरः ॥ Note समाधीयतेऽस्मिन् मनो जनैरिति means “समाधिः is wherein people attain equanimity of the mind.” 

साधना - 1 Accomplishment, fulfilment, completion. -2 Worship, adoration. -3 Conciliation, propitiation. 

In शब्दकल्पद्रुमः साधना, स्त्री, (साध् + णिच् + युच् + टाप् ।)

सिद्धिः । निष्पादना । इति साध्-धात्वर्थदर्शनात् ॥ आराधना । ञ्यन्तसाध्-धातोरनप्रत्ययनिष्पन्ना ॥ 

About धातुः साध् at  https://www.ashtadhyayi.com/dhatu/ साध् साधँ संसिद्धौ (to accomplish, to attain, to fulfill, to achieve) स्वादिः, ०५.००१९ परस्मैपदी, सकर्मकः, अनिट्

Actually साधना is the perseverance that leads to accomplishment, rather than the accomplishment itself.  

विभूति - f. Might, power, greatness; सा विभूतिरनुभावसंपदां भूयसी तव Śi.14.5; Ku.2.61. -2 Prosperity, welfare; अघोपघातं मघवा विभूत्यै भवोद्भवाराधनमादिदेश Ki.11.80. -3 Dignity, exalted rank. -4 Riches, plenty, magnificence, splendour; ममैष कामो भूतानां यद् भूयासुर्विभूतयः Bhāg.6.4.44; अहो राजाधिराजमन्त्रिणो विभूतिः Mu.3; R.8.36. -5 Wealth, riches; (लोकान्) त्रीनत्यरोच उपलभ्य ततो विभूतिम् Bhāg.1.16.34; विभूतयस्तदीयानां पर्यस्ता यशसामिव R.4.19;6.76;17.43. -6 Superhuman power (which consists of eight faculties, अणिमन्, लघिमन्, प्राप्ति, प्राकाम्य, महिमन्, ईशिता, वशिता and कामावसायिता); Ku.2.11. -7 Ashes of cow-dung. -8 N. of Lakṣmī; हित्वेतरान् प्रार्थयतो विभूतिर्यस्याङ्घ्रिरेणुं जुषतेऽनभीप्सोः Bhāg.1.18.20. -9 Expansion (विस्तार); एतां विभूतिं योग च मम यो वेत्ति तत्त्वतः Bg.10.7. -10 Disposition; क्षेत्रज्ञ एता मनसो विभूतीर्जीवस्य मायारचितस्य नित्याः Bhāg.5.11.12. 

In शब्दकल्पद्रुमः विभूतिः, स्त्री, (वि + भू + क्तिन् ।) अणिमादिकमष्टधा । तत्पर्य्यायः । भूतिः २ ऐश्वर्य्यम् ३ । इत्यमरः ॥ (यथा, ऋग्वेदे । १ । ८ । ९ ।

“एवाहिते विभूतय इन्द्रमावते ॥” “विभूतयः ऐश्वर्य्यविशेषाः ।” इति तद्भाष्ये

सायणः ॥) विभवत्यनया विभूतिः क्तिः भवतेः क्तिः भूतिः विग्रहणमन्योपसर्गनिरासार्थं ईश्वरगुणैश्वर्य्यं भावे ष्ण्यः अणिमादि लघिमादि । 

Note, here meaning of विभूतिः is given as ऐश्वर्यम्. But ऐश्वर्यम् is detailed as (ईश्वरस्य भावः । ईश्वर + ष्यञ् ।) ईश्वरधर्म्मः । 

To go deeper in etymology ईश्वरः, पुं, (ईष्टे इति । ईश् + वरच् । यद्वा, अश्नुते व्याप्नोतीति अश्-धातोर्वरट् उपधाया ईत्वं च ।) 

All in all विभूतिः means ऐश्वर्य्यम्, means attaining might, power, supreme command over one’s disposition in all situations.

कैवल्यम् [केवलस्य भावः ष्यञ्] 1 Perfect isolation, soleness, exclusiveness. -2 Individuality; Bhāg.5.3.17. -3 Detachment of the soul from matter, identification with the supreme spirit. -4 Final emancipation or beatitude; Bhāg.1.8.27. -5 Everlasting disappearance of the three pains; कैवल्यं माध्यस्थ्यम् Sāṅ. K.19.; कैवल्यार्थं प्रवृत्तेश्च ibid. 17. Note, कैवल्यं माध्यस्थ्यम् is quoted from Sāṅ. K.19

In शब्दकल्पद्रुमः कैवल्यं, क्ली, (केवलस्य सर्व्वोपाधिवर्ज्जितस्य भावः इति । केवल + ष्यञ् ।) मुक्तिः । इत्यमरः । Note, here कैवल्यम् is defined as सर्व्वोपाधिवर्ज्जितस्य भावः the state which is free from all सर्व उपाधि-s afflictions.  

 

All in all योगदर्शनम् in योगसूत्राणि 

• starts with समाधिपादः training the mind to be equanimous, 

• proceeds to साधनापादः perseverance with that equanimity, 

• then to विभूतिपादः being steadfast in that command, control on the mind, 

• culminating in कैवल्यपादः the exclusive state free from सर्व all उपाधि-s afflictions. 

If one can get to attain कैवल्यम् the exclusive, ultimate state by such study of योगदर्शनम्, study of साङ्ख्यम् also would be leading to the same knowledge of कैवल्यम् ?! If so, this corroborates 

एकं साङ्ख्यं च योगं च ….॥गीता ५-५॥

Sounds interesting and appealing, right ? 

By the way योगासनानि have caught the attention of people around the world so much, especially with June 21st having been accepted by UNO as the International Yoga Day. But this seems to have led to a misconception that योगासनानि are the be all and end all of योग:. The fact is that complete योग: is अष्टाङ्गयोगः and योगासनानि is just one aspect. One must study and assimilate the complete योगदर्शनम्.  

Maybe, relating relevant गीताश्लोकाः would help understanding of योगदर्शनम् as delineated in योगसूत्राणि. 

शुभमस्तु !

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