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The elimination of impurities has an important role in the attainment of the goal of Yoga philosophy. By the practice 197

of eight limbs of Yoga, there is destruction of impurities and by that, there arises the means of Yoga i.e., vivekakhyati. As in Vyasa-bhashya, Patanjala-yogasutra-bhashya-vivarana also points out that, the more practice of sadhanas weakens the impurities. Here, Vyasa-bhashya uses the word viyogakaranam to denote cause of separation. But instead of this, 193 Vivaranakara has used the word ksayakaranam i.e., cause of weakening. As the impurities become more and more weakened, the light of knowledge increases in proportion to the rate of weakening. The practice of eight limbs of Yoga has a twofold purpose. It is the cause for separation of impurities as well as the cause for attaining vivekakhyati. To clarify this point, Vyasa-bhashya explains the nine-fold division of causes and gives further clarification. The eight yogangas are- restraint (yama), observances (niyama), posture (asana), regulation of breath (pranayama), withdrawal of senses (pratyahara), concentration (dharana), meditation (dhyana) and oneness with the object of meditation (samadhi). These eight limbs of Yoga are to be practised one by one. The person who has not climbed the first step cannot mount the next step. Among these eight limbs, five of them are considered as external means of Yoga 198

(bahirangasadhana) and the other three are the internal means of Yoga (antarangasadhana). 194 While explaining eight limbs of Yoga, there arises a question that in allied sacred texts on Yoga, the limbs are only six beginning with asana. Asana and the rest are the direct causes for samadhi and not yama and niyama. The answer given by Vivaranakara states the practice of yama and niyama as the basic qualification to practise Yoga. It is depicted in Yoga Vartika of Vijnanabhiksu that, the Yogic practice prescribed for the intense practitioner of Yoga is pranayama without the aid of yama, etc. At the same time, the second chapter, advices pranayama along with the practice of the other limbs of eightfold Yoga (ashtanga-yoga) such as yama, niyama, etc. Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu suggest other practices such as abhyasa, 195 vairagya, sraddha, virya, etc. can be included in a proper way to 196 these eight practices. According to Vivaranakara, vivekakhyati arises not only by the practice of the means of Yoga, but also through devotion. The restraints (yama): Among the eight limbs, yama or restraints come first. The restraints (yama) are five in number 199 198

viz., harmlessness (ahimsa), truthfulness (satya), abstinence from theft (asteya), celibacy (brahmacarya) and not holding possessions (aparigraha). Vivaranakara gives definition to harmlessness (ahimsa) as non-trouble of all living and non-living things whole- 199 heartedly (sarvatmana) in every way (sarvatha). Vivaranakara also points out that, ahimsa is the most important among restraints (yama) and observances (niyama) and it should be practiced whole-heartedly through body, speech and mind. It is the basis for the forth-coming satya etc. 200 The next restraint is truthfulness (satya). The given definition of satya is that, when there is knowledge arrived at through accurate means of knowledge, the attempt to convey that knowledge as it is to another by speech and mind is called satya. There is also a mention about the nature of truth. Sometimes a truth becomes a lie when used for the sake of cheating others depending on the place and time. For instance, Vivaranakara quotes the famous incident from Mahabharata. The truth will neither be inaccurate (bhranta) nor inappropriate to enlighten the hearer (pratipattivandhya). Thus, the words which are free from these defects, spoken with sincerity and used for the benefit of all 200 201

beings attain the position of truth. If the words are being devoid of these defects and intended to harm others or injure other living beings do not attain the status of truth and it would be a sin. To strengthen this view, there is a quote from Manusmrti- satyam bruyat priyam bruyat... 202 The next one is abstinence from theft (asteya). To define asteya, as in Vyasa-bhashya, Patanjala-yogasutra-bhashya-vivarana also explains steya first. It is the appropriation of others' things out of greed, which is not approved by the scriptures, and negation to do so is abstinence 203 from theft (asteya). Vyasa-bhashya gives explanation to celibacy (brahmacarya) as the restraint of the hidden sense organs of 204 generation. While Vivaranakara explains it as the control of the organ of generation with the absence of activity of mind, words, etc., which has the result of not observing brahmacarya. 205 The last one is not holding possessions (aparigraha). It is not accepting things on seeing the defects in their acquisition, protection and decay and being attached to them, and in harming 206 them. Vivaranakara also draws attention that, it is not because of lack of capacity (na punarasamarthyenasvikaranam). These are restraints (yama). 201

These restraints are called the great VOW (mahavrata), because these are to be practiced by every living being, at every stage, without any exception. In addition to this, Vivaranakara declares that these great vows are to be practised by those who renounce everything. 207 The observances (niyama): The second limb of Yoga is 208 observances (niyama). They are cleanliness (sauca), contentment (santosa), penance (tapas), self-study (svadhyaya) and devotion to God (isvarapranidhana). The first onecleanliness (sauca) is of two kinds viz., external (bahya) and internal (abhyantara). The former is attained by cleaning oneself with mud or water (mrdadi-janitam adi-sabdat udakam ca). Vivaranakara gives definition to medhyabhyavaharana as consumption of pure food such as ghee, milk, etc. (ghrta-paya adini bhaksanani), and purity in seeing and listening (medhyadarsana-sravanadini). The latter consists of washing away the stains of mind such as desire, anger, etc. by the waters of meditation (bhavana) on their opposites (cittamalanam kamakrodhadinam tatpratipaksa-bhavanasalilaih Contentment (santosa) is being satisfied with the possessions at hand, even though there may be some lack (sannihitat-asvasa- 202

nimittat adhika-sadhananupaditsa sannihitamatrat atrptau satyamapyalam-pratyayah). Because of this satisfaction, one may not desire to acquire anything more. Penance (tapas) is endurance of duals (dvandvasahana). The duals (a couple of opposite conditions or qualities) are such as hunger- thirst (jikhatsapipase), cold- heat (sitosne), standing- sitting (sthanasane), etc. Vivaranakara mentions that to endure the desire to eat and drink is tapas, either as they come about naturally or motivated by reducing food and drink. The endurance of cold and heat either not relieved at all or relieved only partially is also a penance. There is also a mention about the smrti tradition, that shows the penance of standing and sitting i.e., 'let the person stand in the day and sit at night' (tisthedahani ratravasita).209 Like this, another type of penance shown is complete silence and mere verbal silence (kasthamaunakasthamaune). As the name indicates, the former (kasthamauna) is the complete silence like a piece of wood. There will not be any gesture with hands etc. (hastaprayogadi-rahitam). While in the latter (akasthamauna), the silence is unlike a piece of wood, the use of hand-signals is 203

permitted but actual speech, and others are banned (hastadiprayoga-yuktam sambhasanadi-rahitam). In addition to Vyasa-bhashya, Vivaranakara gives some more clarification about penance explaining vows (vrata). The next observance is self-study (svadhyaya). It is the reading of sacred texts pertaining to liberation (moksasastradhyayanam). Vivaranakara elucidates it as the study of Upanisads etc. (upanisadadyadhyayanam) or the repetition of om (pranava-japa). The explanation to the last observancedevotion to God (isvarapranidhana) is not available as the particular portion of the manuscript is defective. Posture (asana): After explaining the restraints (yama) and observances (niyama) along with their siddhis, Patanjala-yogasutra-bhashya-vivarana describes posture (asana). The definition of asana is -'both steady and One should practice the posture in which he gets comfortable.,210 211 steadiness of both mind and body." Vyasa-bhashya mentions the names of some postures and Vivaranakara cites them as well-known in the scriptures (sastrantaraprasiddha). Patanjala-yogasutra-bhashya-vivarana elucidates all these postures elaborately. First of all, the general preparations to be done before practising asanas are explained. 212 204

Those who wish to do yogasanas should choose pure places such as a temple, mountain, cave, river-bank, sandbank (small island left in the bank of a river by the passing off of the water, an islet), not right beside fire or water, free from animals or insects, free from stones. Having sipped pure water in the traditional way (acamya), one should bow down to God (Paramesvara), the reverential personalities and his own master of Yoga. After saluting gurus, lay down a seat of cloth, on a deer skin, over a bunch of kusa grass without making any discomfort. The practitioner of Yoga can take the seat facing either to the east or to the north and practice any one of the prescribed postures. Following Vyasa-bhashya, Vivaranakara gives elucidation to eleven postures. The given clarification includes the method of its practice also. Even though there are differences in these postures, the basic principle is the same. Vivaranakara states that, any posture which can be done without any difficulty and through which one binds oneself steady is considered as a posture which helps one to attain steadiness (Vivaranakara uses the word 'sthitaprasrabdhih' instead of 'sthirasukham' in the last part of 213 VBh). The postures that are taught by the teachers also can be 205

considered as yogasana (yathacaryopadistamasanam). Following are the postures described in PYSBVPadmasana (lotus posture) 214 - Bring left foot and place it over right foot. Likewise place right foot over the left. Steady hip, chest and neck and fix the gaze on the tip of nose similar that of one who is dead or in deep sleep. The lips are to be closed like a cover on a casket, the tips of teeth without touching each other. Keep a distance between chin and chest (mustimatrantaraviprakrsta-cibukorasthalah). Rest the tip of tongue in the inner space of front tooth. Place the hands over heels in the position called kacchapaka (like the form of a tortoise) or hold hands in the reverential brahmanjali position. When one gets steadiness beyond the initial effort at securing the proper disposition of body and limbs, this posture is called padmasana. Bhadrasana (auspicious posture) 215- In this posture, one sits down placing right foot on the top of left and right hand on the top of left hand. The rest of the features are common to that of padmasana. Virasana (hero posture) 216- When one of the feet is bent with the sole placed flat on ground and the other leg from knee to toes rests on ground is called virasana. 206

Svastika (propitious) 217 is a particular mode of sitting posture practised when the toes of the right foot is pushed between the left thigh and leg from the ankle to the knee (jankha) so that that is not seen. Similarly, the toe of the left foot is concealed in the opposite way and as if there is no suffering to the testicles caused by the heels; the posture is called svastika. Dandasana (staff posture) 218- It is the posture when one sits like a staff with legs stretched keeping ankles, toes and knees even. Sopasraya (with support) 219- As the name indicates, this posture is done by the support of yogapatta (a cloth thrown over the back and knees of an ascetic during abstract meditation) or a staff. 220 Paryanka (cot) posture is lying down and stretching out the arms to the knees. Krauncanisadana (sitting like a Curlew) 221- This posture resembles the sitting posture of a kraunca bird. Hastinisadana (sitting like an elephant) - This posture resembles the sitting posture of an elephant. Ustranisadana (sitting like a camel) - This posture resembles the sitting posture of a camel. 207

Samasamsthita (staying uniformly) 222 is done by placing thighs and ankles on ground. The word used to denote this posture in Vyasa-bhashya is samasamsthanam. In Yoga Vartika of Vijnanabhiksu, it is samavasthanam. Regulation of breath (pranayama): Pranayama is the regulation of inhaled air (svasa) and exhaled air (prasvasa). As water is sucked up through a hollow stalk by a continuous action, through the nostrils the outside air is drawn in. This process is called inhalation (svasa). Similarly the abdominal air (kausthya vayu) connected with the activity of prana is pulled out. And this is called exhalation (prasvasa). The regulation (gativiccheda) of exhalation and inhalation is called pranayama. The absence of both inhalation and exhalation is also pranayama. It is of three kinds- external function (bahyavrtti), internal function (abhyantaravrtti) and suppressed function (stambhavrtti). The external function is the process concerned with forcing the outside air inside (bahyasya vayorantahpravesanam). Some other scholars call this external function as puraka (bahyamanye puraka ityacaksate). Here, the mention 'others' (anye) by Patanjala-yogasutra-bhashya-vivarana indicates Vacaspati Misra. Vacaspati Misra directly uses the terms- recaka, puraka, and kumbhaka 208

223 without mentioning bahya, abhyantara and stambha. Vivaranakara does not agree with these terms and not even mentions the name of the last one i.e., kumbhaka. The activity concerned with expelling the internal air outside (abhyantarasya vayor-bahir-nnissaranam) is the internal function. Recaka is the term given to this internal activity. The third one is the suppressed function. It is neither inhalation nor exhalation (acamananiscaranayor-abhavah) and is the outcome of single effort (sakrtprayatnat prabhavati). All these three are observed according to place (desa), time (kala) and number (sankhya). In the external operation, the inhaled air is felt going through the space from the tip of nose to the toes. With the internal operation, the exhaled air is experienced going through the space from the toes to the tip of nose. The suppressed operation spreads from top of the head to the soles of feet. The time indicates the period of extension of pranayama. According to the number of inhalation and exhalation, pranayama classified under three heads viz. mild (mrdu), middling (madhyama) and intense (tivra).224 Vivaranakara also points out that the rsis could stay for a number of years in this intense stage and therefore it is called long 209

(dirgha). As the airs extend for long period are slow, this pranayama is also called subtle (suksma). Withdrawal of senses (pratyahara): Pratyahara, is the withdrawal of sense organs from their respective sense objects. Senses such as ear, etc., of the yogin withdraw from their respective sense objects by seeing the defects in them and imagine as it were the nature of mind. 225 Just like bees fly when king bee flies and sit when king bee sits, senses also restricted by the restriction of mind. This is called pratyahara. 226 Concentration (dharana), meditation (dhyana) and oneness with the object of meditation (samadhi): The definition of dharana according to Yogasutra of Patanjali is-'fixing mind in one place'. Vivaranakara explains it as mind fixed on certain objects like place etc. without any unsteadiness is called concentration (dharana).227 The word place (desa) is described as different regions such as the region of the navel-circle (nabhicakra), the heart-lotus (hrdayapundarika), the light in head (murdhajyotis), the tip of nose (nasikagra), the tip of tongue (jihvagra) and other Vivaranakara gives clarification to these different such areas. regions. 210

All the limbs (vital currents) meet at the region of navel in the form of a circle so it is called nabhi-cakra (navelcircle). The heart in the shape of a lotus flower is hrdayapundarika. The opening of nadi- the nerve-channel of head is radiant because of illumination so it is called murdhajyotis. The locations in which mind should be fixed other than the tips of nose and tongue are the Moon, the Sun etc. Concentration (dharana) is a mental process. As it is only fixed in the thought of that particular region, there are no distractions in the functioning of dharana. But in this stage, mind is touched by other thoughts regarding the same object. For example, when concentrating upon the Sun there is concentration on such thoughts also as its orbit (parimandalatva), the intensity of its brightness (tivratara-didhititva) and so on. It is because of mind's functioning. Concentration is possible only through pure mental process. When one become established in concentration (dharana) in different places such as navel-circle etc., then the continuous flow of similar thoughts (tulyapratyayanam pravaha ekakarah) occurs. This is called meditation (dhyana). Vivaranakara further clarifies that meditation is the flow of a 211

series of similar thoughts which is untouched or not disturbed by any other thought of opposite kind. 228 Different from concentration, meditation (dhyana) is the flow of a single thought which is not afflicted by any other divergent thought. 229 In meditation, the continuous flow of similar 230 thoughts gives up their nature as it were and shines with the form of the object of meditation (dhyeyakara). Just as a clear crystal shining like the object on which it is placed (sphatika-dravymupadhana vabhasam), in samadhi mind gets the state of oneness with the object of meditation. Just like the crystal gives up its purity- the real nature, mind also assumes the nature of the object of meditation. When these three limbs of Yoga viz., dharana, dhyana and samadhi are practiced in one object, then it is termed as samyama. When compared to the earlier five means, yama and so on, these three are considered as internal means (antaranga sadhana) to attain sabija-samadhi. At the same time they are the external means (bahiranga sadhana) to attain nirbija-samadhi. Vivaranakara has given much importance to these three means. Even without gaining perfection in the five-fold means of yama etc. it is possible to attain yoga by the perfection of the three- 212

dharana etc. It is because of the influence of the latent impressions attained in previous births similar to the condition of the videha and prakrtilaya yogins. According to Patanjala-yogasutra-bhashya-vivarana, the people who are detached from subliminal-impressions (samskara) from their birth itself, there is no need for them to observe dharana etc. 231 Samyama is to be practised on external and internal 232 supports of meditation (dhyanalambana), three mutations (parinamatraya) and so on. Starting from gross objects (sthula) the yogin should move forward by concentrating on subtle objects (suksma). Vivaranakara also warns that, without conquering the previous stage, one should not go ahead to the next stages otherwise he will not be able to attain samyama in the higher stages. .233 While explaining the complete mastery over mind, Vivaranakara discusses the threefold nature of concentration. They are- samksipta, visala and vikarani Samksipta is that touches the limit of minuteness (paramanvantasprk). Visala is that touches the limit of greatness (paramamahatvantasprk). Vikarani is that touches both the limits (ubhayakotisparsin). 213