पृष्ठम्:पातञ्जलयोगसूत्रभाष्यविवरणम्.pdf/30

पुटमेतत् सुपुष्टितम्
xxvi

dhyāna and samādhi, together referred to as saṁyama, the modifications of saṁyama ; vibhūtis like vision of the past and future, cosmic vision, kāyavyūha and others, which, while being the fruits of saṁyama, act as incentives to the ultimate Yoga that leads to kaivalya ; the siddhis like indriyajaya and lastly the ultimate fruit of Yoga, the discriminatory knowledge called tāraka.

 The kaivalyapāda, drawing its name from the main sub­ject of enquiry, the state of kaivalya which, the Yogin, unattached to the multifarious powers conferred by Yoga, reaches through the nullification of everything (sarvopasaṁhāra), is devoted to a study of the of the two forms of kaivalya, of the state of mind that is fit for kaivalya; of the other world; of the nature of the self that travels to the higher world; of the self that partakes of pleasure and pain; of the dharmameghasamādhiand incidentally of some other connected topics.

Value of the commentary, Vivaraṇa

 These ideas which form the subject of the subject of the Yogasūtra, consisting on the whole of 195 sūtras, are brilliantly expounded by the profound bhāṣya of Vedavyāsa in a style of mellifluous sweetness, captivating vigour and enrapturing charm. The Vyāsabhāṣya, such as it is, is beautifully matched by the excellent commentary of Śaṅkara, adorned by a style, characterised at once by sweet lucidity and deep profundity. This commentary expounding brilliantly the ideas of the bhāṣya will be of great use to those who seek information on Yoga and is bound to prove a very significant addition to the available literature on Yoga.

 Even a mere superficial glance at its pages from the quill of its illustrious author is bound to impress anyone by the ease of its analysis and the beauty of its exposition and convince anyone of its worth. Such as it is, it does not really call for any appreciatory remarks from any. Special mention must however be made here about the searching disquisition on Iśvara, where the case for the acceptance of Iśvara is established at length by arguments not found in similar tracts while the arguments of the atheistic and nihilistic schools are ably refuted by suitable counter arguments.

Other works referred to in the commentary.

 The following are the names of other works referred to in the Vivaraṇa.