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In a number of places Vivaranakara merely repeats 18 the long passages from Vyasa-bhashya, without adding anything. Similarly, some of the verses in Vyasa-bhashya are also quoted by the author without interpretation." Vivaranakara has his own point of 20 view and says nothing only for the sake of commenting. In some places, Vivaranakara deviates from other commentators' such as Vacaspati Misra. For example, in the context of eight limbs of Yoga, Vivaranakara seems to protest the view of Vacaspati Misra, who emphasises the practice of yogangas to attain vivekakhyati."¹ 275

The number of quotations in Patanjala-yogasutra-bhashya-vivarana is relatively less, when compared to Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu Patanjala-yogasutra-bhashya-vivarana uses similes to elucidate theories effectively. The illustration of 'the interrupted flow of the river Sarasvati' comes more than once in Patanjala-yogasutra-bhashya-vivarana as an elucidation. It is as follows- when attachment arises, anger also simultaneously comes into being. As anger is opposite to attachment, the interruption of attachment causes anger, which is similar to the interruption of the flow of the river Sarasvati. 22 23 While explaining avidya," the author states that the body is impure. When someone dies in the family, the impurity is observed for ten days by the relatives of the dead. Patanjala-yogasutra-bhashya-vivarana does not repeat similes other than the interrupted flow of Sarasvati. Anyhow, here and there a few similes used by Vivaranakara do not bear scholastic nature when compare to the rest of the text. Vivaranakara gives gives ample importance to grammatical explanations in Patanjala-yogasutra-bhashya-vivarana 24 In the vivarana portion of 25 first sutra, Vivaranakara explains that, the word sarvabhauma comes from 'sarvabhumi prthivi' with the affix an added in the 26 sense of predominance. The author also points out that, 276

according to the rule, 'anusatikaditvadubhayapadavrddhih' vrddhi develops in the two vowels of the word sarvabhumi and it becomes sarvabhauma ('a'and 'u' become 'a' and 'au'). In the same context, there are some more clarifications given.2 27 While explaining the three pains, Vivaranakara defines the etymology of the words- adhyatmika, adhibhautika and adhidaivika. In all these words, the affix 'thak' is added by the rule adhyatmadibhyasthak.28 While explaining practice and detachment (abhyasa and vairagya),29 Patanjala-yogasutra-bhashya-vivarana explains the formation of the word 'udghatyate.' Here, Vivaranakara accepts the assistance of the grammatical aphorism 'mitam hrasvah. In 31 ,30 the same context, there comes another aphorism from Yogasutra of Patanjali, - tatra sthitau yatno' bhyasah.³ While explaining the commentary on this sutra, Vivaranakara mentions that the word 'sthitau' used here is in nimitta-saptami (locative used in the sense of cause). There is no such information given in Vyasa-bhashya In Vyasa-bhashya portion which deals with the distinction between misapprehension (viparyaya) and true knowledge, the example of 'dvicandra-darsanam' (seeing two moons) is given. Here Vivaranakara elucidates the grammatical peculiarities of the 277

32 word in a scholastic manner.炉 There are a number of references to grammar in the second chapter that signifies the accuracy of words. For instance, while explaining the word alinga, the author 33 gives a detailed grammatical explanation. In the portion which deals with the practice of samyama, Vyasa-bhashya also gives an elaborative grammatical explanation to the word 'rutajnana. ,34 Patanjala-yogasutra-bhashya-vivarana clearly shows favouritism towards Nyaya methodology. The arguments furnished to prove the existence of God 35 will confuse the reader as it reflects the views of a Naiyyayika. Here the author presents the arguments following the Navyanyaya methodology profoundly to prove the existence of God. 36 In rare occasions the arguments appear weak and are not fit to satisfy a reader. For example, while proving the existence of God, Vivaranakara denies the svabhavavada.37 There, the answer given by Vivaranakara is not convincing.