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Along with modifications of mind, there occur distractions of mind (cittaviksepa) [chitta vikshepa]. They are called as distractions (viksepa) because they distract mind through various objects. 115 In 176

the absence of these distractions or obstacles of mind, 116 modifications viz., pramana etc. do not take place. These distractions of mind are generally known as antaraya. They are known like this as they cause an opening, a fissure, or a break in the attainment of Yoga. They are described as distractions, opponents and enemies to the attainment. There are nine obstacles 118 117 and they are- sickness (vyadhi), idleness (styana), doubt (samsaya), carelessness (pramada), laziness (alasya), lack of detachment (avirati), misapprehension (bhrantidarsana), failure to attain any stage of concentration (alabdhabhumikatva) and instability in concentration (anavasthitatva). The explanations given in Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu are almost as that of the same character. Sickness (vyadhi) is the imbalance in the humours (dhatu), in the secretions (rasa), or in the organs of the body (karana). The 120 humours are air (vata), bile (pitta) and phlegm (slesma). When the harmony between them is missed, then the imbalance occurs. The harmony is lost because of the use of substances having excess of air, bile or phlegm. 177 路

Vivaranakara also points out that the increase of a humour may be spontaneous or caused by something else. The secretions (rasa) are the transformation of the food eaten. They are of seven kinds. They are called secretion (rasa) because they are effects of the essence of food. They are- essence (rasa), blood (lohita), fat (medas), flesh (mamsa), bone (asthi), marrow (majja) and semen (sukla). Their imbalance is due to excess or loss. Disorder of the organs of the body is blindness, deafness, etc. Styana is idleness of mind. Vivaranakara explicates it as a 121 paralysed stage. Yoga Vartika of Vijnanabhiksu, explains the same very clearly. 122 Doubt (samsaya) is an idea which touches two contradictory alternatives such as 'is it a post or a man? 123 Vyasa-bhashya only mentions it as a kind of thinking which touches two alternatives in the form of 'this might be so or it might not be so'. Carelessness (pramada) is lack of devotion to the means of Vivaranakara explains it as the lack of dedicated samadhi. 124 practice. The same idea is depicted in the words of Vacaspati Misra as 'aprayatna. ,125 Laziness (alasya) is the inactivity of mind and body due to heaviness. 126 178

Lack of detachment (avirati) is mind's attachment to objects of senses (visaya), desire, or greed caused by the contact with objects (Vivaranakara clarifies the meaning of the word of senses. 127 gardha (desire) with two words- abhikamksa and trsna). This attachment arises because of past memory and it prompts one to the objects of senses. Misapprehension (bhrantidarsana) means the illusory knowledge opposed to the means of Yoga (yogasadhana) or the path of Yoga (tanmarga) itself. 128 Failure to attain any stage of concentration (alabdhabhumikatva) is the state of not achieving any stage of samadhi (samadhibhumeralabhah) 29 such as vitarka etc. Instability in concentration (anavasthitatva) is a condition when there is inability to remain in the state of samadhi, which is already attained. It is said that, one should try to fix mind which is wandering. When this is not achieved, it is called anavasthitattva.130