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CHAPTER-IV PATANJALA-YOGASUTRA-BHASYA VIVARANA - TEXTUAL EXAMINATION鈥擳he beginning of the Vivarana Text The Vivarana text starts with two mangalaslokas (benedictory verses) praising Lord Visnu. The first verse describes the Lord as kaitabhasatru- the enemy of the demon Kaitabha. There is neither karman (action) nor karmavipaka (the fruit of action) affecting the Lord; but the very things are emerging from Him. For the common people, taints are not easy to overcome, but these taints do not affect God. He is the one who is not limited by time.' The second verse depicts God as sarvavit (omniscient), sarva-vibhuti-sakti (all-glorious and all-powerful) and who is free from the fruit of action which is full of imperfections. He is the lord, who is the cause of the creation, sustenance, and destruction of the universe and is the guru of the gurus.² In Tattvavaisaradi of Vacaspati Misra, and Yoga Vartika of Vijnanabhiksu, there are benedictory verses which praise God, Patanjali and the 148

commentator Vyasa. But in Patanjala-yogasutra-bhashya-vivarana, there is no mention about Patanjali, Vyasa or the vivarana text. After the salutary verses, Vivaranakara commences the sub-commentary by taking up the very first word of Yogasutra of Patanjali (athetyadi-patanjala-yogasastravivaranamarabhyate). Thereafter, Vivaranakara discusses the sambandha or the connection between the text and the subject and prayojana i.e., objective of the study of the text. Discussion on the objective etc. Vivaranakara states that, a competent person will not achieve the end either through pravrtti (activity) or nivrtti (detachment) without mentioning the sambandha and prayojana at the beginning of a text. Among these two, the explanation given to prayojana comes at first. Vivaranakara compares the science of Yoga with the Science of Medicine. The Science of Medicine gives explanation through its four-fold division (caturvyuhatva) viz., roga (disease), rogahetu (the cause of disease), arogya (good health) and bhaisajya (medical treatment). Similarly, here also the four-fold division of this philosophy is indicated.³ Heya or what is to be abandoned is the world (samsara), which is full of pains. The cause is the conjunction between the seer and the seen (drastrdrsya-samyoga) which is a result of ignorance (avidya). 149

Vivekakhyati releases man from pain. When this knowledge of distinction between the seer and the seen emerges, the ignorance disappears. With the cessation of ignorance, there occurs absolute elimination of the conjunction of the seer and the seen and this is called kaivalya (transcendental aloneness). In the simile which compares the fourfold division of philosophy with the fourfold medical system, kaivalya occupies the position of good health- the ultimate aim or purpose (prayojana) of this philosophy. 4 The sambandha is the relationship between the aim (sadhya i.e., kaivalya) and the means (sadhana i.e., vivekakhyati). Kaivalya is defined as 'drastr-drsya-samyogoparama' (the total cessation of the contact between the seer and the seen). * Vivekakhyati is defined as bhutarthavagati (the knowledge of an object as it really is). In Medical Science, good health is the result of medical treatment. Likewise, there exists a mutual relationship between kaivalya and vivekakhyati. This is the sambandha of 6 Yoga philosophy. Thus it is clear that, the exposition of Yoga also comprises of sambandha and prayojana." 150

In the introductory portion, Vivaranakara does not describe the nature of an adhikarin (the person fit for Yoga). Even though, the forthcoming chapters of Patanjala-yogasutra-bhashya-vivarana incidentally state the nature of an adhikarin. In the second chapter, Vivaranakara clearly shows that, one who practices yama and niyama is capable of Yogic practice (yamaniyamavatoryogadhikaropapatteh).³ Vivaranakara mentions that, Yoga is not for those who do whatever they desire (na hi yatha kamacarinam yogadhikarah)." One will not succeed in Yoga, whose attitude is to cherish the body and bodily things, whose habit is to avoid discomfort of the body, senses and mind, who sees the body absolutely as his self and thinks of it as very delicate. 10