Some conclusive remarks on the author

Predecessors of Vivaranakara referred to in Patanjala-yogasutra-bhashya-vivarana—There is a mention about the work of Hiranyagarbha i.e., Hairanyagarbha, which explains the means to conquer the five 129 vital forces in detail. This reference to the name of the treatise as well as the content is an evidence for the existence as well as the popularity of a treatise on Yoga by one Hiranyagarbha at the time of Vivaranakara. But it is not sure that, this Hiranyagarbha is the same as referred to in by Ahirbudhnya Samhita. (cross reference) 130 Patanjala-yogasutra-bhashya-vivarana gives no detail on the identity of Vyasa · the author of Vyasa-bhashya Patanjala-yogasutra-bhashya-vivarana refers to the author of Vyasa-bhashya and the 131 author of Mahabharata using the name Vyasa. There is no reference in Patanjala-yogasutra-bhashya-vivarana to support the author of Vyasa-bhashya and the author of Mahabharata as identical. There are totally nine verses given at both the beginning and the end of Patanjala-yogasutra-bhashya-vivarana Some of them are very famous. At the end of Patanjala-yogasutra-bhashya-vivarana, there is a verse which praises the author 300

Sankara. 132 One cannot judge it as a self-praise. This may be considered as written by any of the disciples of the author or by the scribe. Other sub-commentators usually offer homage to the sutrakara and bhasyakara at the beginning of their treatise. But in the case of Patanjala-yogasutra-bhashya-vivarana, the two benedictory verses given in the beginning are in tribute to God. At the end of Patanjala-yogasutra-bhashya-vivarana, there are seven verses. Four of them praise Patanjali. But there is not a single line praising the commentator Vyasa. While explaining the existence of God, the commentator states that God is not something without a cause and its cause is the scriptures (sastranimitta). Vivaranakara assertively says that the word 'nimitta' means 'cause' (nimittasabdah 133 karanaparyayah). In that context, Vivaranakara mentions that 'others' explain the word 'nimitta' as proof (pramana). Vivaranakara does not agree with the opinion that the meaning of the word 'nimitta' is proof. Here, the word 'others' (anyesam) deserves special attention. The editors of Patanjala-yogasutra-bhashya-vivarana as well as T.S. Rukmani mention this in their study. The editors undoubtedly comment on this passage as, Vivaranakara's mention is about Vacaspati Misra 301

who lived later to a period that of the famous Sankaracarya. This observation seems strange as the editors ascribe the authorship of Patanjala-yogasutra-bhashya-vivarana to Sankaracarya. Only for namesake, they mention that this reference in Patanjala-yogasutra-bhashya-vivarana may indicate a commentator earlier to 134 Vacaspati Misra." T.S. Rukmani has aroused a reasonable question on this. 135 According to her explanation, the word 'anyesam' in Patanjala-yogasutra-bhashya-vivarana indicates Vacaspati Misra and Vijnana 136 Bhiksu. However, in the Yoga Vartika of Vijnanabhiksu of Vijnana Bhiksu there is no mention about this differing opinion. According to Yoga Vartika of Vijnanabhiksu, the word 137 nimitta means pramana. While explaining samyama there is a mention 'according to others explanation' (anyesam vyakhyanam...) which is suspected by T.S. Rukmani as a reference to Vacaspati Misra. No conclusive remark possible in this regard as there are no strong evidences in Tattvavaisaradi of Vacaspati Misra 138 139 T.S. Rukmani points out that, the reference to kaulas (worshipers of sakti according to the left hand ritual) and kunapa (candala) is significant in the context of the authorship 140 141 problem. In the context of explaining vikalpa, Patanjala-yogasutra-bhashya-vivarana quotes the words of Vartikakara (sabdavida vartikakarenoktam) as- 'something is established by naming its secondary property' (siddham tu vyapadesivadbhavat). But this reference is not traced 302

142 yet. In another context, the author quotes some passages as 143 spoken by acarya. Vivaranakara does not reveal the identity of this acarya. A passage in Brahmasutra Sankara-bhashya-tattvadarsanopayo yogah¹ (Yoga is a means for the attainment of the real knowledge) has resemblance with this quote. Is Vivaranakara a sannyasin? 145 Vivaranakara possesses strong aversion towards women. According to Vivaranakara the attraction towards a woman happens due to ignorance. Patanjala-yogasutra-bhashya-vivarana makes it clear that, 146 objects like women etc., have to be avoided. Due to avidya one thinks that woman, etc. are to be enjoyed and gets attached to these worldly objects with pride. 147 In the second chapter of Vyasa-bhashya, a beautiful lady is described as a disgustful object of worldly pleasure. In Patanjala-yogasutra-bhashya-vivarana this statement is considered as a purvapaksa. Here, Vivaranakara describes Vyasa-bhashya with strong arguments to establish the impure nature of human body." The description of the averting features 149 148 of the body shows Vivaranakara as a very detached personality. To support this argument, in the second chapter there is an elucidation which shows the attitude of Vivaranakara to 303

150 household life. The author describes- one who is conquered by the force of a loved one should welcome with head bowed down wholeheartedly even that which is like the blow of a hammer (mudgarabhighatadesiya). The person should hold the urine and faeces of his son on his chest. These descriptions points out that the author is not a person who leads the life of a householder. Another reference to the sannyasins in the second chapter 15t and a statement in the concluding verses i.e., abhutibhusanam also supports this view. The Sanskrit word 'abhutih' bears the meaning poverty, which is considered as a vow that must be practiced by sannyasins. Therefore one can safely conclude that the author definitely is a sannyasin.