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As depicted early, the philosophy of Yoga is intended to achieve control over mind. It is absolutely a difficult Unless following a systematic approach from procedure. beginning to end, one cannot achieve the control over mind. Removal of mental distractions: The only way to get rid off these distractions is the constant practice of samadhi (abhyasa) and detachment (vairagya). To remove distractions, yogin should concentrate mind on a single entity as support (ekatattvavalambana). The sutra 151 (tatah pratyakcetanadhigamo pyantarayabhavasca) 1 states that, through devotion to God, one can restrict distractions. Vyasa-bhashya also clearly states the same idea in first chapter. 152 185

Practices to attain cittaprasadana (clarity of mind): There are a number of options of practices that are mentioned in Yogasutra of Patanjali to attain stability or clarity of mind. Vivaranakara also clarifies that, the mention of various methods is because of individual difference.154 In some places, cittaprasadana is termed as parikarman (steadiness of mind) by Vivaranakara. The 155 practices which bring about clarity of mind are praised in Vyasa-bhashya as sukla dharma. Vivaranakara gives explanation to this- as pure (visuddha dharma) i.e., the dharma which does not harm any living being. There are a number of practices with the intention to make mind clear. They are maitri, karuna, mudita and upeksa. Maitri is the feeling of friendliness. Vivaranakara Karuna is further explains, it as rejoicing in happiness on seeing people who are happy without having any feeling of envy. compassion towards those who are in pain. Mudita is a kindred joy towards those who are engaged in meritorious deeds and upeksa is indifference towards those who are engaged in evil deeds. By practising meditation on one principle like friendliness, compassion, etc., mind becomes clear and there will be no obstacle to attain samadhi." 156 186

157 An alternative method to the above mentioned is exhalation (pracchardana) and retention (vidharana) of breath. Pracchardana is throwing out of the abdominal air up to the limit through nostrils and not through mouth. Vidharana is suspension of breath up to the limit. When a sense-activity (pravrtti), which has direct perception of only one object (visayavati) takes place, then, the yogin can attain steadiness of mind. Vivaranakara explains the word pravrtti as a face-to-face experience of the object of meditation. This particular activity induces confidence and creates enthusiasm with regard to the practice of Yoga, gives joy and binds mind to steadiness. For example, when concentrating on the tip of nose, there arises the consciousness of a delightful smell which creates a sensation of joy which continues as if experiencing some desired object by ordinary sense-contact. When there is the presence of a luminous sense activity (jyotismati), which is painless (visoka), then one gains stability of mind. Vivaranakara further explains that sense activity is, that which has light (jyotismati) and that removes sorrow totally, so it is called 'visoka'. It is said that, mind of a yogin 158 187

coloured by a thought as its support, becomes free from attachment and gain great stability. 159 To gain mental stability, there is another option. Mind of the yogin having a perception in dream as its supporting (nidrajnanalambana) attains stability. object (svapnajnanalambana) or having a perception in sleep as its supporting object Vivaranakara points out that, mind of this nature takes the form of its support. In dream state, knowledge is without objects like sound etc. and the nature of that knowledge in that state is just illumination. The knowledge pertaining to deep sleep is the nongrasping of anything in particular. It has absence of any knowledge content (abhavapratyayalambana) as its support. It is peaceful, infinite, and has the characteristic of experiencing immutability. According to Patanjala-yogasutra-bhashya-vivarana, mind should have such a support to attain stability. 160 Meditating on any object which is desired is also a way to get mental steadiness. Vivaranakara stresses that, one has to practice this for attaining the supreme goal and not for gaining pleasure etc. Having found something as an object of support on 188

which one gains stability, he can achieve stability in other things also mentioned in the scriptures. While concentrating on a subtle object, the process is a gradual practice i.e., from smaller to smallest. At the end, the yogin reaches the limit of the smallest atom (paramanu). There is only a namesake reference to the concentrating upon the greatest magnitude (parama mahattva) in Patanjala-yogasutra-bhashya-vivarana 161 But it is said that, the experience of both the subtlest atom and of the greatest magnitude without the obstruction of any other thought is the complete mastery (paro vasikara) over mind. When the yogin attains this complete mastery, there is no need of any other purification to be obtained by practice.