Removal of mental modifications

The removal of different modifications can be achieved by practice (abhyasa) and detachment (vairagya). Vivaranakara defines the word nirodha as upasama, which means cessation. In this context, Vyasa-bhashya compares mind with a river. Vivaranakara points out that, this example is given in order to show abhyasa and vairagya have discrimination as their object (discrimination between what is real and unreal). The 162 explanation given in Patanjala-yogasutra-bhashya-vivarana does not cover all the points of the 189

metaphor. There is no explanation given to the same in Tattvavaisaradi of Vacaspati Misra, but Yoga Vartika of Vijnanabhiksu, satisfactorily explains the metaphor. Yoga Vartika of Vijnanabhiksu mentions the similarity of the idea of the aphorism with one of the verses in Bhagavadgita (asamsayam mahabaho mano durnigraham calam...). It is pointed out that, the 163 164 restriction of mental modification depends upon the two viz., abhyasa and vairagya. Thus, there are only two processes in the removal of mental modification. One is control over mind's attachment towards the objects and the other one is the acquirement of right knowledge. Vivaranakara also points out that, without constant practice and detachment the devotees of isvara have no power to attain samadhi. 165 166 the Practice (abhyasa): In the explanation of practice,' vivarana portion (yatno viryamabhyutsaha) resembles Vyasa-bhashya (prayatno viryamutsaha). The steadiness of mind which is the cause of restraint (nirodhanimitta) is the result of effort (yatna). The effort which is the cause of restraint is called abhyasa. The transformation of mind which has been restrained its modifications is described as a peaceful flow of a stream which is free from mud. 190

Virya (courage) and abhyutsaha (enthusiasm) are the synonyms of yatna (effort). Here, Vyasa-bhashya uses the word prayatna instead of yatna- 167 the word used in the aphorism. In this part, Vivaranakara only follows the word in the aphorism, but in the place of utsaha (enthusiasm), he uses the word abhyutsaha without any change in meaning. Vivaranakara clarifies that; abhyasa is the practice of yama, niyama, etc. with the desire to attain the state of total restraint. It is said that, practice will not become firmly grounded unless it is practised for a long time uninterruptedly. Here, Vivaranakara misplaces the word in Vyasa-bhashya as well as the word in the sutra-'satkarasevitah' (acquired through austerity, celibacy, knowledge and through faith). Instead of that he uses the word samskarasevitah and gives explanation that the 168 word qualifies practice (abhyasa) only. In another context, Vivaranakara depicts that, the practice has two divisions viz., 169 170 higher and lower. All the sub-commentators give attention to the word 'sthitau' which comes in the definition given by the sutra 171 (tatra sthitau yatno' bhyasah). It is stated that the word is used in locative case in the sense of cause (nimitta-saptami). The object 191

of practice is mentioned as 'one entity' (ekatattva). The onepointedness of mind (cittaikagrya) is brought about by inflexible practice. 172 Detachment (vairagya): Detachment is defined as the absence of greed regarding the objects seen (drstr) or heard (anusravika). With reference to an individual, it is women, food, drink and wealth. Here, Vivaranakara opined that, even though there are endless objects, the attachment to above mentioned objects is excessive. There is very strong attachment with reference to the objects like woman, etc., so it has to be avoided through very strong effort. The anusravika visaya means the objects which are heard of from the scriptures. This includes objects like heaven 173 174 etc. The term detachment (vairagya) is a common name for the four states viz., yatamana-samjna, vyatikranta-samjna, ekendriya-samjna and vasikara-samjna. Vivaranakara mentions that, the sutra itself shows that absence of greed towards objects seen and heard is the fourth state and it is intended here as detachment. According to Vivaranakara, in this state, all the objects are capable of being mastered and sense organs are to be 192

mastered. The other sub-commentators name the vyatikrantasamjna as vyatireka-samjna. 175 Detachment is of two kinds, depending on the object 176 (visaya). They are higher (para) and lower (apara). The above mentioned detachment (absence of greed towards objects seen and heard) is included in the lower (apara) category. The word para is explained in two ways. One is the detachment that comes after the early mentioned vairagya. The other one is caused both by its object and its cause. This kind of detachment is far superior to the object and cause of the other. Vivaranakara also indicates that the reason behind the naming of higher (para) detachment may due to the superiority, because it is closer to the attainment of kaivalya. In the case of apara, the yogin become detached from objects both seen and heard. A person who attains the higher type of detachment i.e., para becomes detached from their (of both 177 seen and heard) causes- the gunas. For such a yogin, who practices the higher detachment, there is no need of the practice of any other means for attaining kaivalya. Detachment (vairagya) is a clear insight. There is no difference between knowledge and detachment. Thus it is established that, attachment and ignorance 193

which are the opposites of detachment and knowledge also have no difference.