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CHAPTER-VI CONCLUSION The philosophy of Yoga is one of the ancient philosophies that India has produced. Even in this modern era, the importance of this philosophy increases day by day. The earliest usage of the term yoga is seen in the Vedic samhitas. Therefore, the references of Yoga, starting from the Vedic literature to the classical treatises are thoroughly examined to set down a background of this study. The meanings of the term yoga used in the Vedic period do not bear any association with the modern meaning i.e., a system of philosophy. In the Upanisadic period, yoga had established its meaning as a system of spiritual practices which prepares one to attain liberation. At the time of Panini, the term yogin had established the meaning- one who dwells in samadhi. Grammatically, the word yoga can be derived from two different roots viz., 'yuja samadhau' and 'yujiryoge.' The commentators of Yogasutra generally accept the meaning mentioned by Panini and follow the first root i.e., yuja samadhau while explaining the derivation of the word yoga. 316

Modern historians of Indian Philosophy like S.N. Dasgupta find out the relationship between Rgvedic meaning of the word yoga i.e. yoking, and the later meaning- the control of senses. According to him, the word yoga was actually derived from the root yujiryoge, which has the meaning yoking and was later used in the sense of the yoking of the senses. And it was Panini who developed a new imaginary root due to the technical meaning attributed to the word yoga at his time. Present study examined the above argument and found it as unjustifiable, since the term yoga had its meaning samadhi even in the Upanisadic literature. The ancient texts allocate an extensive meaning to sankhya and yoga. There, the term yoga conveys the meaning of a practical system to attain the truth. Sankhya is the knowledge pertaining to the Supreme. Various definitions given to the terms 'samkhya' and 'yoga' are examined in this study. While examining examining the doctrines of Indian philosophies, one can trace clear similarities between Sankhya and Yoga. The philosophy of Sankhya is totally focused on the theoretical aspect, and the philosophy of Yoga gives importance to the practical aspect. Therefore, one is forced to say that, at first, both these philosophies were comprised as one and the same 317

philosophy. In course of time, they began to show distinct characteristic features and became different philosophies. The origin of Yoga as a separate philosophical system is examined in this study. The founder of Yoga philosophy is not Patanjali, but he may be regarded as the main promoter of the same. The term anusasana used in the very first sutra of Yogasutra of Patanjali specifies that, Patanjali only re-states the doctrines entirely known to his predecessors. To gain a complete picture of the history of Yoga, this study analyses the early sources of Yoga such as the Upanisads and the Bhagavadgita Besides the references in the Upanisads, there are a number of references to Yoga in the Epics, Puranas, etc. Some of the minor Upanisads also are related to Yoga philosophy. They are- Yogakundali upanisad, Yogacudamani upanisad, Yogatattvopanisad, and Yogarajopanisad. All of them depict the doctrines of Yoga, especially the practical aspect. The main sources of Yoga philosophy can be found in the classical treatises on Yoga such as Ahirbudhnya-samhita, Siva-samhita, Gheranda-samhita and Hathayoga-pradipika. The contents of these treatises are given in a nutshell in this study. While discussing the Vedic origin of Yoga, it is equally important to go 318

through the non-Vedic origin of Yoga philosophy. Hence, there is an account of the non-Vedic origin of Yoga philosophy, essentially practiced by the aspirants of heterodox philosophies such as Buddhism. Buddhism is closely related to Yogic practices. This philosophy considers meditation as one of the essential means to attain liberation. 'Right Concentration' (sammasamadhi) is one of the essentials in the astangamarga prescribed by Buddhism. The Theravadin's technique of meditation falls into two broad categories viz., samatha and vipassana. Samadhi is the ultimate goal achieved by the practice of samatha meditation. pranayama and samadhi are the three steps in the training of vipassana meditation. Yama, From the Upanisadic period, the development of Yoga as a philosophical system can be sketched out by solid evidences. From the references made by Vijnana Bhiksu, there were thousands of treatises on Yoga philosophy. The genealogy of ancient teachers of Yoga starts from Hiranyagarbha, whose work is lost. Anyhow, the fundamental treatise on Yoga philosophy now available is the work of sage Patanjali which is 319

commonly known as Yogasutra (Yogasutra of Patanjali) or Sankhyapravacana. Vyasabhasya (Vyasa-bhashya) is the oldest and popular commentary on Yogasutra of Patanjali Rajamartandavrtti of Bhojadeva, etc., are the commentaries of Yogasutra of Patanjali other than Vyasa-bhashya The commentary of Vyasa is scholastic and bears concealed meanings. Therefore, the scholars have written a number of sub-commentaries. Some of these sub-commentaries have acquired independent position in the history of Yoga literature. Special mention should be given to sub-commentaries called Tattvavaisaradi (Tattvavaisaradi of Vacaspati Misra) of Vacaspati Misra and Yogavartika (Yoga Vartika of Vijnanabhiksu) of Vijnanabhiksu. According to the tradition and acceptance, there are Mainly they are, mantrayoga, different systems of Yoga. hathayoga, layayoga, and rajayoga. Mantrayoga is related to chanting or repeating holy syllables such as om. Hathayoga or kriyayoga concentrates on the practice of different postures and pranayama. Layayoga is related to the awakening of kundalini. Rajayoga leads an aspirant through a comprehensive system of practice. 320

The wide-reaching acceptance of Yoga is one of its specialities. Even a common man who wishes to lead a disciplined life has to follow some of the features of Yoga philosophy such as sauca, etc. The methodology of Yoga is accepted by most of the philosophers. In some philosophies, the modes of good conduct are very essential. To attain this, the philosophies get the assistance of Yoga. The influence of Yoga in other philosophies is discussed in this study. Even in this twenty-first century, the relevance of Yoga has not lessened. As a result of cultural globalisation, Yoga has firmed foot in foreign countries. Hence, the present condition of Yoga, the sources behind the present condition etc. are examined. Today Yoga is commonly practiced as an aid to physical as well as mental fitness. It is mainly focused on the practice of asanas. There are a number of modern Yoga teachers who popularised Yoga among common man such as Krishnamacharya, Pattabhi Jois, B.K.S. Iyenkar and so on. Their contributions in field of Yoga have helped to retain its popularity even in this modern era. Besides these Yoga teachers, some spiritual leaders have given immense contribution to the popularity of Yoga. They 321

are mainly- Swami Vivekananda the founder of Ramakrishna Mission, Swami Sivananda Saraswati the founder of Divine Life Society and Paramahamsa Yogananda the founder of the SelfRealization Fellowship (Yogoda Satsang Soceity). The focus of the present Patanjalayogasutrabhasyavivarana (Patanjala-yogasutra-bhashya-vivarana). study is It is a subcommentary on Vyasa's commentary on Patanjali's Yogasutra, which was founded out and published only in the last century. Patanjala-yogasutra-bhashya-vivarana was first published by Madras Government Oriental Series in 1952, based on a single paper manuscript. In the colophon of Patanjala-yogasutra-bhashya-vivarana itself, it is clearly shows that the author of the text is Sri Sankarabhagavat paramahamsa-parivrajakacarya, who is the disciple of Sri Govindabhagavatpujyapada.' This colophon is identical to those in the acknowledged works of Sankaracaryathe great teacher of Advaita Vedanta. Therefore, the works of Sankaracarya and Patanjala-yogasutra-bhashya-vivarana are compared in this study. The similarity in the name of the author and the colophon misled many scholars such as Paul Hacker, Hajime Nakamura, etc. According to Hacker, Patanjala-yogasutra-bhashya-vivarana is an early work of Sankaracarya. According to him, Sankaracarya was a convert from Yoga to Advaita Vedanta. Hajime Nakamura supports the authorship of 322

Sankaracarya and points out the advaitic views strongly expressed in Patanjala-yogasutra-bhashya-vivarana Sengaku Mayeda suggests that the vocabulary and usage of words in Patanjala-yogasutra-bhashya-vivarana are similar to those in authenticated commentaries of Sankaracarya. According to above observations these scholars conclude that Sankara is the Vivaranakara. The editors of Patanjala-yogasutra-bhashya-vivarana- P. Ramasastri and S.R. Krishnamurthi Sastri argue that, the author of Patanjala-yogasutra-bhashya-vivarana is the same Sankarabhagavatpada- the author of Brahmasutrabhasya. They also give sufficient evidences to support this argument. The common style of Sankaracarya and the author of Patanjala-yogasutra-bhashya-vivarana is put forward as the reason by Trevor Legget to approve the authorship of Patanjala-yogasutra-bhashya-vivarana to Sankaracarya. All these above mentioned scholars ascribe the authorship of Patanjala-yogasutra-bhashya-vivarana to Sankaracarya i.e., Adi Sankara. The opinions regarding the authorship of Patanjala-yogasutra-bhashya-vivarana to Sankaracarya put forward by Kengo Harimoto, T. Vetter, Albrecht Wezler, Wilhelm Halbfass, etc. are examined. And the disagreement of the same set forth by Ramakrishna Kavi, S.K. Ramanatha Sastri, Ram Shankar Bhattacharya, and T.S. Rukmani is carefully evaluated in this study. 323

The evidences in Patanjala-yogasutra-bhashya-vivarana clearly differentiate the author from Adi Sankara. The references of Yoga in Sankara-bhashya on prasthanatraya are mentioned in to compare the style, the treatment of topics, use of quotations, etc. that of Vivaranakara and Sankaracarya. After a thorough analysis, it is effectively concluded that the native place of Vivaranakara is in Kerala. It is difficult to judge that Sankaracarya the great exponent of Advaita wrote a vivarana on Vyasa-bhashya The style of Vivaranakara is not at all same to those of the famous works of Sankaracarya. The salutary verses given in Patanjala-yogasutra-bhashya-vivarana deserve less poetical value. It is very difficult to imagine the versatile poet Sankaracarya has written such inferior verses. In some of the portions of Patanjala-yogasutra-bhashya-vivarana, the Vivaranakara repeats entire portions of Vyasa-bhashya without adding a single word. If the author was Sankaracarya, there would have some mention that the rest of the portion is revealed by itself etc. Many evidences in Patanjala-yogasutra-bhashya-vivarana show that Vyasa-bhashya as well as Yogasutra of Patanjali used by Vivaranakara are just different from the available texts today. More over it is even different from those used by the famous sub-commentators Vacaspati Misra and Vijnana Bhiksu. In some places the author mentions the different texts of Vyasa-bhashya and 324

Yogasutra of Patanjali used by other commentators. Many of these references point to the Tattvavaisaradi of Vacaspati Misra of Vacaspati Misra. If this is taken as evidence, the author of Patanjala-yogasutra-bhashya-vivarana is a person who is later than Vacaspati Misra, who lived in the 9th century A.D. If the author was Adi Samkara, there will not be any chance of this reference. The very long quotations from Kumarila's Slokavarttika also are considered as a distinctive feature of the style of Vivaranakara. In some places, the argumentative style of Vivaranakara resembles very much that of a Naiyyayika. The acceptance of tamas as a substance shows his inclination towards the philosophy of Mimamsa. The particular arguing method of him suggests that Vivaranakara lived at least a century or two after Udayana. On the basis of this, the upper limit of the date of Patanjala-yogasutra-bhashya-vivarana is considered as the 11th or the 12th Century A.D. From the textual evidences, it can be concluded that the author definitely is a sannyasin, a disciple of Govindabhagavatpujyapada. Among the scholars known exactly as Sankarabhagavatpada, the foremost one is Payyurbhagavatpada, the guru of the famous Rsiputra Paramesvara or Paramesvara I. The concluding sentence 325

vedaranyaka also points to the author's relationship with Payyur family. The manuscripts of Patanjala-yogasutra-bhashya-vivarana are available only in Devanagari or Malayalam script. This points to the possibility of Kerala origin of the work. Some of the ancient Sanskrit treatises of Kerala origin, bear the date of their origin mostly at the end of the text in a concealed manner. Mainly, they are in the form of some phrases known as 'kalivakyam'. If the kalivakya in Patanjala-yogasutra-bhashya-vivarana is assumed as 'ankitamastakataya', the date of Patanjala-yogasutra-bhashya-vivarana can be safely assumed as the beginning of the 14th century A.D. The history of that family confirms that the teacher of the famous Paramesvara I was one Samkarabhagavatpada, a disciple of Govindabhagavatpada who was an ardent follower of Yoga and was a sannyasin. The peculiarities of Patanjala-yogasutra-bhashya-vivarana, distinct features of the same when compare with other sub-commentaries such as Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu etc. are examined in the study of Patanjala-yogasutra-bhashya-vivarana Treatment of different topics by the author of Patanjala-yogasutra-bhashya-vivarana is studied separately under different headings. Discussion on the sambandha and prayojana of the text in the beginning is there in Patanjala-yogasutra-bhashya-vivarana Vivaranakara compares the science of Yoga with the Science of 326

Medicine. This clearly indicates Vivarannakara's systematic approach to the content. The treatment of topics such as etymology of the word yoga, tradition of teachers etc. gives a general awareness of the philosophy. The theoretical aspect of Yoga is almost same as that of traditional treatises. The concepts like pradhana, purusa, cosmology, the three gunas, God, klesa, karman, samskara, Vasana etc. are discussed in a systematic manner. The philosophy of Yoga gives importance to the study of mind and its nature. In other words, the control over mind is the main purpose of Yoga. Patanjala-yogasutra-bhashya-vivarana provides significant observations on mind. Different states (bhumi), modifications (cittavrtti), distractions of mind (cittaviksepa), etc. are discussed elaborately. The fourfold division of Yoga (heya or samsara, heyahetu or the cause of samsara, hana or the destruction of samsara i.e., kaivalya, and hanopaya or the method to destruct samsara) and different types of yogins, are depicted thoroughly. The philosophy of Yoga provides a variety of ways to control mind. It is the main goal of Yoga. The practice of abhyasa, vairagya, kriyayoga, isvarapranidhana etc. helps the aspirant to 327

control his mind and by that to be fit for samadhi. While explaining tapas, Patanjala-yogasutra-bhashya-vivarana provides a detailed description on the practice of vows. Eight limbs of Yoga (astangayoga) are explained in Patanjala-yogasutra-bhashya-vivarana in an elaborative way. In the philosophy of Yoga, the term samadhi is considered as the ultimate step among the eight limbs. Patanjala-yogasutra-bhashya-vivarana gives more clarity to the divisions of samadhi illustrated in Vyasa-bhashya Samprajnata-samadhi, asamprajnatasamadhi, dharmamegha-samadhi, etc. are dealt with in this study. On the pathway to liberation, there occur many obstructions. The nature of these opposite thoughts (vitarka), their divisions, cause, result and advices to overcome the same are described in the study as depicted in Patanjala-yogasutra-bhashya-vivarana When the obstacles are uprooted by the opposite thoughts, there arise the results of Yogic practices. These are called siddhis (divine powers). The philosophy of Yoga gives numerous such siddhis. These powers give motivation to the aspirant to attain kaivalya. This study examines the definitions of kaivalya and kevalins given in Patanjala-yogasutra-bhashya-vivarana As the discussions of the doctrine of sphota, animal sacrifice, devotion, etc. in Patanjala-yogasutra-bhashya-vivarana have special significance, particular emphasis is given to those ideas. 328

The observations made on the different aspects of the study are presented in this study with ample importance. The topics are categorised under different headings, such as- text, language and style, the attitude of the author towards the practical as well as theoretical aspects. The divergent ideas on the doctrine of God, etc. determine the philosophy of the author. Therefore, an attempt has been made to highlight those particular aspects in detail. The references to animal sacrifice, word and its properties, medical science, are examined elaborately to find out the interest of the author towards those areas. The evidences in Patanjala-yogasutra-bhashya-vivarana clearly show that Vivaranakara follows particular versions of Yogasutra of Patanjali and Vyasa-bhashya which are different from that of the available texts today. In Patanjala-yogasutra-bhashya-vivarana, at many places the order of the words in Vyasa-bhashya is different from that used by Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu The study asserts it with the support of a number of evidences from Patanjala-yogasutra-bhashya-vivarana The style of Vivaranakara has some specialities. Sometimes he merely repeats the long passages from Vyasa-bhashya, without adding anything. When compared to Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu, the quotations in Patanjala-yogasutra-bhashya-vivarana are relatively less. Vivaranakara gives special importance to grammatical explanations in Patanjala-yogasutra-bhashya-vivarana 329

Patanjala-yogasutra-bhashya-vivarana clearly shows favouritism towards Nyaya methodology. In rare occasions, the arguments appear weak and are not fit to the context. Vivaranakara does not merely incline to the theoretical aspect of Yoga. Patanjala-yogasutra-bhashya-vivarana gives ample importance to practical aspect. The evidences in Patanjala-yogasutra-bhashya-vivarana clearly indicate that Vivaranakara is a Yogic teacher who knows each and every stage of Yogic practice. Vivaranakara believes in astrology and thinks that the stars influence the destiny of human beings. He advices to use the siddhis for the well-being of the world. Vivaranakara warns the practitioner to not become a victim to the temptations. The explanations given in Patanjala-yogasutra-bhashya-vivarana force one to say that Vivaranakara belonged to a period when Buddha and other teachers of philosophy were treated as God. Vivaranakara clearly shows that, the Buddha and so on do not come under the head of God. In Patanjala-yogasutra-bhashya-vivarana, one can see a number of references to other philosophies such as Buddhism, Nyaya, Vaisesika, Vedanta etc. Vivaranakara has special interest to the doctrines of Purvamimamsa. The contradictions with the ideas of Vyasa-bhashya are comparatively less in Patanjala-yogasutra-bhashya-vivarana Anyhow, there are some exceptions in this. In some places, Vivaranakara deviates from the 330

The Vyasa-bhashya portion. In most of the places Patanjala-yogasutra-bhashya-vivarana gives more clarity to the ideas when compare with other sub-commentaries. evidences show that Vivaranakara was well-versed in Medical Science and Grammar. After examining all these subjects, one is forced to say that, the author is not inclined to any of the philosophies. Even though there are a number of evidences to prove the author's inclination to other philosophies such as Vedanta, Nyaya, Purvamimamsa, etc., he is neither an advocate of those philosophies nor an ardent follower of the same. He tries to synthesis the necessary aspects of those philosophies and emphasises the main premise of Yoga philosophy i.e., the practical aspect. Anyhow, the author advocates devotion to God and whenever he gets an opportunity to highlight the importance of the same he utilises it effectively. Finally one can safely conclude that, Patanjala-yogasutra-bhashya-vivarana is an important work which has unique place in the philosophy of Yoga. 331