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Vyasa-bhashya deals with the threefold insight through the 179 180 practice of Yoga. Patanjala-yogasutra-bhashya-vivarana adds much detail to clarify it. The first is that which follows the instructions in the scriptures and taught by the preceptors. The second deals with the same subject with the object of establishing it firmly by rejecting through proper reasoning, whatever is in contradiction to scriptural teaching. Whereas the third is constant pursuit of the same idea (knowledge), the object of support (in meditation), which has been understood from the scriptures, and by reasoning. In this manner, through training in the three ways, the yogin attains Yoga. The kriyayoga is intended for a person who has a distracted mind to become fit for samadhi. Tapas (penance), svadhyaya (self-study) and isvarapranidhana (devotion to God) 181 are the kriyayogas (yoga in the form of action). Tapas denotes the fasts like krcchra and candrayana, and enduring the opposites 182 like heat and cold etc. Svadhyaya is the recitation of the syllable om and the sacred scriptural texts that deal with liberation 194

like Upanisads, etc. 183 Isvarapranidhana is the surrender of all actions to God, the supreme teacher or the renunciation of the result of action. 184 In Yoga Vartika of Vijnanabhiksu, bhaktiyoga is also included in kriyayoga, as 185 it is another form of isvarapranidhana. By doing kriyayoga, one can achieve samadhi and through weakening the afflictions (klesa). Yoga is samadhi, which is a quality of mind and this is the purpose of kriyayoga. Therefore, through this kriyayoga, one who practises samadhi is called a yogin.