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Yoga in the works of Shankaracharya鈥擨n the writings of Samkaracarya, the philosophy of Yoga has been referred to in a number of times. In some texts, the Yoga philosophy is presented as a rival system (purvapaksa). At the same time, in some places it has been reckoned as a means to attain the Goal. It is because of the utility of the practical aspects of the Yoga system. 113

Yoga in Upanisad bhasyas Tradition claims that, the number of Upanishads exceeds one hundred.43 The Muktikopanisad, (a minor Upanisad which is considered as the 108th one) gives a list of 108 44 Upanisads. However, it is considered that ten or eleven 45 of them are very prominent because of the authenticity of the content and the antiquity. The great commentators who commented upon these principal Upanisads made them very popular. It is distinguished that there are some direct references to the tenets of Yoga in the commentaries of Sankaracarya on the Upanisads. In Yoga, the acquaintance of different powers of mind has importance. In the commentary of the fourth mantra of the Kenopanisad, it is said that the excellence of mind is famous in 46 the world as it can journey very long within seconds. In another context, there is a mention that, by the worship of karyabrahman, the aisvaryas such as anima, etc. can be attained. 47 It is also said that, by the devotion to Hiranyagarbha one attains these 48 aisvaryas. There the meaning of the word 'amrtam' is given as 'prakrtilayalaksanam.' In the philosophy of Yoga, the word prakrtilaya denotes a category of yogins." 49 114

In the Kenopanisad padabhasya, it is stated that, the ultimate state which is taught by the Upanishad may be attained by 50 51 penance etc etc 5潞. In that context, Sankara-bhashya gives the definitions of tapas (tapah kayendriyamanasamsamadhanam), dama (dama upasamah) and satya (...satyamiti amayita' kautilyam vammanahkayanam...) which are very closer to the definitions of the same given in Yogasutra of Patanjali52 In Sankara-bhashya vakyabhasya, the definition given to the word prana (prana iti nasikabhavah prakaranat)³ also resembles Yogasutra of Patanjali's. 54 In another context, it is said that the one who is not practicing sama etc. and the one who is adoring abhimana, raga, dvesa, etc., he is not fit to attain the knowledge of Brahman. 55 In the Katha upanisad, there are a few mentions about the aspects of Yoga. In one context, the upanisadmantra 56 speaks about Yoga. Sankara-bhashya explains it elaborately. Here, Sankara-bhashya states that the Yoga is the state in which there is neither the union 57 nor the separation with the troubles. And it is pointed out that, at this state the atman abides in its true nature. In the Katha upanishad, it is stated that the highest object of attainment is to be recognized by adhyatma-yoga. 58 115

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 adhyatma-vidya and Yoga is treated as the means of apprehending the supreme reality." 60 In the commentary of the Prasna upanisad, 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 Mundaka upanisad, the terms tapas and sraddha are defined in a different manner- 'tapa svasramavihitam karma, sraddha hiranyagarbhadivisaya vidya."³ 65 In another place, tapas is defined as 'indriyamanaekagrata. Here, Sankara-bhashya points out that tapas is not candrayana etc. itself, brahmacarya is defined as 'maithunasamacarah'. ,64 and there In the Mandukya upanisad one of the mantras, 66 mentions about yogins." There the word yoga is related to another word i.e. asparsayoga and there is no connection between 116

this and the tenets of the philosophy of Yoga. In another context, the etymological definition of the term samadhi is given. 67 The commentary of the Taittiriya upanisad starts 68 with three salutary verses. Here, Sankara-bhashya salutes Atman, thereafter the former commentators of Vedanta and lastly, the guru of the commentator. There is no direct mention of the aspects of Yoga in this Upanisad and in the Aitareya Upanishad. In the commentary of the Chandogya upanishad, the definition given to tapas and tapasa is- 'tapa iti .69 krcchracandrayanadi tadvamstapasah parivradva. In another context, it is said that knowledge, yama and niyama are the 70 penance for a mendicant (parivrat). In the third chapter, Sankara-bhashya gives a detailed description of the five vital forces." In another place, tapas is depicted as 'dhyanalaksanam'.12 The practice of mauna and manana are mentioned as that which brings 73 knowledge. When the discussion of death comes about, Sankara criticizes the expedition of prana through nadis. 74 The Brhadaranyaka mentions about the yogins who 75 have the knowledge of past and future. In another context, when Sankara-bhashya mentions different opinions of other philosophers, the view 117

of yogins also is mentioned 76 as, 'mana eva kevalam rupajnananimittam yoginam'. Dhyana is mentioned in one place." Satya is defined as 'satyamiti yathasastrarthata... The ,78 description of different nadis comes in the fourth chapter." Tapas 80 is defined as the practice of krcchra, candrayana, etc. The term yogin is used as a synonym of the word muni.³ The term 'yoga' is used in the fourth chapter in the sense of 'acquiring 82 something'. In the fourth chapter itself, it is stated that 'evam sankhyayogasastresu ca samnyaso jnanam prati pratyasanna ucyate. ,83 In the first chapter of the Svetasvatara, the term 84 dhyana is defined as the concentration of mind i.e. yoga. In the first chapter itself, there is a detailed description of the varieties of 85 viparyaya (viparyayabhedah). Samadhi is described as a state in which there is no difference between the individual self and the 86 Supreme Self. Satya is defined as the truth which is spoken for 87 the goodness of people. To support this definition, Sankara-bhashya uses one of the quotations from a Smrti i.e., 'satyam bhutahitam proktam'. At the same place, tapas is defined as the concentration of the sense organs and the mind. 88 It is stated that, the practice of 118

tapas along with the knowledge of atman are the fundamental causes for the attainment of atman. 89 To support this view, Shankara-bhashya has taken the aid of several Upanisads." 90 In the second chapter, the three types of pranayama viz., recaka, puraka and kumbhaka are described along with several quotations describing the method of practice." In the second chapter itself, the mantras from 10 to 13 are fully depicting Yogic practices. Therefore, the commentary on those portions is also related to that subject. In the sixth chapter, Sankara-bhashya states tapas as the practice of krcchra, candrayana, etc.