Essay name: Yoga-sutra with Bhashya Vivarana (study)
Author:
Susmi Sabu
Affiliation: University of Kerala / Department of Sanskrit
This essay studies the enduring and relevance of Yoga in India, highlighting its evolution from a comprehensive philosophy to primarily a physical practice. It further underscores the importance of studying Yoga texts to understand its historical trajectory. Special attention is given to the Patanjala Yogasutra Bhashya Vivarana, a significant work attributed to Adi Shankaracharya.
Chapter 3 - The Authorship Problem of Patanjala-yogasutra-bhashya-vivarana
20 (of 50)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)
59
Yoga is described as the firm concentration of the senses.
Towards the end, it is mentioned that Naciketas became free from
passion and death and attained Brahman by knowledge as well as
the entire rules of Yoga. It is evident that the Katha gives
emphasise on adhy膩tma-vidya and Yoga is treated as the means of
apprehending the supreme reality."
60 In the commentary of the Pra艣na upani峁d, yama
and niyama are referred to. But they are explained with
ambiguity. Most of the features of yama as well as niyama are
61 explained with some addition to them. There is a discussion at
the concluding portion of the Upanisad which discusses prakrti.62
In the commentary of the Mu峁囜笉aka upani峁d, the
terms tapas and 艣raddha are defined in a different manner- 'tapa
sv膩艣ramavihitam karma, 艣raddh膩 hira峁噛agarbh膩divi峁y膩 vidy膩.鈥澛�
65 In another place, tapas is defined as 'indriyamanaek膩grat膩.
Here, SBh. points out that tapas is not c膩ndr膩ya峁嘺 etc.
itself, brahmacarya is defined as 鈥榤aithun膩sam膩c膩ra岣モ��.
,64
and there
In the M膩峁囜笉奴kya upani峁d one of the mantras,
66 mentions about yogins." There the word yoga is related to
another word i.e. aspar艣ayoga and there is no connection between
116
