365bet娱乐

References to other disciplines鈥擳here are a number of references to Medical Science in Patanjala-yogasutra-bhashya-vivarana Vivaranakara compares the Science of Yoga with the Science of Medicine." While approving the existence of tamas (darkness), it is depicted that in medical science, the shadow of a patient is either sweet or cold. Medical science is referred to in two similes 112-bhaisajya-rasayanadyanusthanavat, (like the practice of medicine and so on) bhaisajyadyupadesavat (like the teaching of remedies for cure of diseases). In the second chapter, there is a mention that the one who is afflicted by disease (a patient) is the subject matter of the science of medicine. 11³ In the second chapter it is mentioned that,' 114 the ether stimulates the accomplishment of medical treatment. The excitement of the ether is reversed by medical treatment and thus the reputation of medical practitioners is increased. The insight of the truth regarding the samsari and samsarahetu is considered as the remover of pain etc. Moreover, the same is exampled by a reference related to Medical Science. While explaining the second kind of prajna, there comes, another elucidation recounts Medical Science.116 The experience is like 'I have accomplished 297

what is to be accomplished.' And it is compared with when in the case of one afflicted by illness there is destruction of the cause of illness, there is the realization as 'I am free of illness; there is no more need of medicine." In the third chapter, it is mentioned that by consuming medicinal herbs in the form of rasayana, consuming somarasa, amalaka, etc., without getting rid of the previous body, one can get the powers like obtaining birth in other bodies, in 117 heaven and so on. There is reference to the medical Science of the trees i.e., Vrksayurveda. It is well known in Vrksayurveda that through the special latent potency of the seed and cultivated 118 land, growth of trees and fruits are hastened. In another context, 119 different forms of fluids said as depicted in Vrksayurveda. The above references reveal Vivaranakara's knowledge and interest on medical science and Vrksayurveda. Vivaranakara's mastery over grammar can be seen in the discussion on sound, word, sentence, etc. in the third 120 121 chapter. While explaining the word sabdarthajnanavikalpah, Vivaranakara displays profound interest in explaining the relation between the word, its meaning, and idea. In that context, the 122 298

clarifications given in the form of an answer to the opponents question are apparent. It is depicted that the divine power i.e., knowledge of sounds of all living beings is attained by the yogin by the practice of samyama on the separate manifestations of a word viz., sound, meaning and idea. While explaining this, Vivaranakara gives much more information which is related to the philosophy of sound. 123 There are some references to the relationship between the word and its meaning furnished in the first chapter also. 124 While reading the particular portion, the reader may even confuse it as taken from a grammatical treatise. Vivaranakara 125 126 evidently supports the doctrine of sphota in the third chapter. Vivaranakara quotes a number of references from Slokavartika of Kumarilabhatta while discussing the theory of sphota. Amidst its favouritism to the science of grammar Patanjala-yogasutra-bhashya-vivarana possesses some grammatical errors. For example, in the 127 commentary on the sutra," Vyasa-bhashya states that, 'some of the matters will be explained later.' To indicate this, Vyasa-bhashya uses the Sanskrit word 'abhidhasyante'. But Vivaranakara uses the word 128 'abhidhayisyante' as an alternative of the above word. The 299

As formation of this word is grammatically incorrect. Vivaranakara is considered to be well-versed in Grammar, this error in Patanjala-yogasutra-bhashya-vivarana may be considered as done by the scribe.