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The authorship of Patanjala-yogasutra-bhashya-vivarana鈥攁 rethinking Kerala and Patanjala-yogasutra-bhashya-vivarana: some connecting links The use of the words vivarana, vrtti, vivrti, vyakhya, tika etc. to denote secondary literature (commentaries 125

and sub-commentaries) in Sanskrit has been very popular in Kerala. There are some general features as well as references which point to the Kerala origin of Patanjala-yogasutra-bhashya-vivarana 123 In fact, the language and style of a writer are part and parcel of his individuality as well as his nativity. So, it can be safely concluded that the native place of Vivaranakara is in Kerala. The evidences in Patanjala-yogasutra-bhashya-vivarana that go against the authorship of Sankaracarya There are a number of internal evidences in Patanjala-yogasutra-bhashya-vivarana to show that Samkaracarya is not the author of the same. It is well known that Sankaracarya is the most able exponent of Advaita Vedanta. His commitment to his philosophy was exemplary. His entire life was dedicated to the popularisation of Advaita Vedanta. The volumes he has written in the short span of 32 years of his life so numerous that no other person of lower calibre can do that. It may be noted in this connection, Sankaracarya has not written any work on any other philosophy. Such a person going in for writing a book on another philosophy called Yoga is quite unimaginable. Therefore, it is difficult to believe that Sankaracarya wrote a vivarana on Yogasutra of Patanjali Vyasa-bhashya If Patanjala-yogasutra-bhashya-vivarana was written by Sankaracarya, 126

the text would have won more attention than that won by other commentaries of Yogasutra of Patanjali Another evidence is that the style of Sankaracarya profusely found in his works is lacking in Patanjala-yogasutra-bhashya-vivarana G.C. Pande, who studied Sankaracarya in detail has described the style of Sankara as 'fluent and lucid, simple and profound, always focused and relevant, without any rhetorical flourishes of pedantry, logical in reasoning but without any scholastic formalism." A general reader of Patanjala-yogasutra-bhashya-vivarana can find the style of Vivaranakara inferior to those of the famous works of Sankaracarya. ,124 The style of Patanjala-yogasutra-bhashya-vivarana is not in consonants with that of Sankaracarya. In this context, one can cite the salutary verses 125 given in Patanjala-yogasutra-bhashya-vivarana They deserve less poetical value. According to T.S. Rukmani- the two benedictory verses and the set of verses at the end are inferior in quality and stylistically defective (i.e., there is chandobhanga). The conclusion is that the author of Brahmasutra Sankara-bhashya, could not have written such inferior Sanskrit prose and composed such bad verse. In the poetic style of Sankaracarya 126 the verses flow uninterruptedly with a magnetic rhythm. 127 It is 127

very difficult to imagine that the versatile poet Sankaracarya has written these verses in Patanjala-yogasutra-bhashya-vivarana T.S. Rukmani also points out that the work is full of repetitions and in some places, Vivaranakara repeats entire portions of the commentary without adding a single word by way of explanation and uses the bhasya to speak for itself within the body of Patanjala-yogasutra-bhashya-vivarana This is also not a characteristic nature of the style of Sankaracarya. Sankaracarya usually prefers brief quotes and states them directly within the body of his commentary 129 128 itself. But Patanjala-yogasutra-bhashya-vivarana has very long quotations from Kumarila's Slokavarttika. This is to be considered as an important aspect on the difference between the style of Sankaracarya and that of Vivaranakara. The style of Vivaranakara is full of scholastic formalism. In some places like where the proofs for the existence of God are presented the argumentative style of Vivaranakara resembles very much that of a Naiyyayika. In another context, it is said that, the word cannot be one that is omniscient. 132 Vivaranakara's stance while proving the existence of tamas (darkness) as a substance is to be considered as a guiding factor. 128

The philosophies of Yoga, Nyaya and Advaita do not accept darkness as a substance. So Vivaranakara must be arguing from the side of the Mimamsaka. 134 The approach to sound and its meaning is a subject of very long grammatical discussion in Patanjala-yogasutra-bhashya-vivarana And special mention has to be made about the acceptance of sphota by 135 Vivaranakara. In connection with this context, the reference to 136 sphota in the Sankara-bhashya of Brahmasutra also deserves special mention. There, Sankaracarya clearly exhibits his opinion that there is no need to accept sphota. Based on all these, it can be very well established that Sankaracarya is not the author of Patanjala-yogasutra-bhashya-vivarana Date of Patanjala-yogasutra-bhashya-vivarana The use of syllogistic reasoning in cases such as the existence of God etc., which are present in Patanjala-yogasutra-bhashya-vivarana clearly show the inclination of Vivaranakara towards the particular arguing method of his. The arguments for the existence God using Nyaya methodology gained popularity after the time of Udayana of the tenth century A.D. 137 The two famous works of Udayana viz., Kusumanjali and Bauddha-dhikkara display incisive dialectical 129

skills of the author and the style became prevalent among later writers. T.S. Rukmani firmly expounds that Vivaranakara resorts to this style whenever opportunity arises in the work. 138 It is therefore reasonable to assume that Vivaranakara lived at least a 139 century or two after Udayana. On the basis of this, the upper limit of the date of Patanjala-yogasutra-bhashya-vivarana can considered to be the 11th or the 12th Century A.D.