Yogvarttikam

This is a comprehensive summary of the "Yogavarttikam" based on the provided text, covering its introductory sections and the initial part of the "Samadhi Pada" (first chapter) of the Yogadarshana, along with commentary from the Yogavarttikam itself.

Yogavarttikam: A Detailed Summary

1. Introduction and Context

• Title: Yogavarttikam
• Author: Mahamahopadhyaya Shri Vigyanbhikshu
• Commentary: This work is described as a commentary on Vyasa's Yogabhashya.
• Editors/Refiners: Tatya Shastri (also known as Patwardhan), Ramkrishna Shastri, and Jayashastri, who refined and corrected it.
• Publisher: Medical Hall Press, Benares (Printed by E. J. Lazarus & Co.)
• Year: 1884 AD (Samvat 1941).
• Purpose: The text aims to explain the Yoga Sutras and Vyasa's commentary in a detailed and accessible manner, making the profound teachings understandable to a wider audience. It also critically examines the principles of other philosophical systems, particularly Sankhya, and their relationship with Yoga and Vedanta.

2. Philosophical Landscape and the Need for Yoga

The introductory section highlights the human quest for happiness and the inherent suffering in worldly pleasures. It explains how various Indian philosophical schools (Darshanas) emerged to guide individuals towards liberation and true bliss.

• Vedanta (Vyasadeva): Focuses on the ultimate reality (Brahman) and the path to realizing the inherent bliss of the Self (Atman) through practices like Shravana (listening), Manana (contemplation), and Nididhyasana (meditation). It is considered the path for those with refined intellect and strong spiritual discipline.
• Mimamsa (Jaimini): Primarily deals with the performance of Vedic duties (Dharma) as prescribed by the scriptures, which lead to purification of the mind and eventual qualification for higher spiritual paths. It addresses those who follow the path of Dharma according to their Varna and Ashrama (social order and stage of life).
• Sankhya (Kapila): Focuses on the discrimination between Prakriti (matter/nature) and Purusha (consciousness/Self). It provides the foundational philosophical understanding necessary to grasp the nature of reality, independent of the material world. This is for those who have achieved some mental purity but still need to firmly establish the distinction between the Self and non-Self.
• Nyaya and Vaisheshika (Gautama and Kanada): Address the nature of reality, causality, and knowledge, aiming to clarify the existence of the Self and its distinction from the material world, particularly through the concepts of substance, quality, action, etc. These schools help those who struggle to perceive the Self as distinct from the gross body.
• Yoga (Patanjali): Builds upon the foundation laid by Sankhya and Vedanta. While Sankhya provides the philosophical framework of discrimination, Yoga focuses on the practical means to achieve the direct realization (Sakshtkara) of the Self. It addresses the difficulty of a disturbed mind and provides techniques to stabilize and control it, ultimately leading to liberation (Kaivalya). The text emphasizes that Yoga is an internal science, closely allied with Vedanta's path of Nididhyasana.

3. The Yogavarttikam's Unique Contribution

Vigyanbhikshu's Yogavarttikam is presented as a comprehensive and illuminating commentary on Vyasa's Bhashya. It aims to:

• Elucidate the "Nigoodhartha" (Hidden Meanings): Unraveling the deeper, often subtle, meanings within the Yoga Sutras and Bhashya.
• Simplify Complex Concepts: Using clear and simple language ("sarala-ukti-ghatitam") to make the teachings accessible.
• Explore Various Paths: Not only presenting its own siddhanta (doctrine) but also examining and evaluating the principles of other Shastras (scriptures/disciplines) at appropriate junctures, highlighting their strengths and weaknesses.
• Stimulate the Student's Intellect: Through a presentation of different viewpoints, counter-arguments (purva-uttara-paksha-akshepa), and debates, the text aims to sharpen the student's understanding and critical thinking.

4. Structure of Patanjali's Yoga (as presented in the text)

The Yogavarttikam outlines the structure of Patanjali's Yoga as divided into four "Padas" (sections):

• First Pada (Samadhi Pada): Focuses on the essence of Yoga as the cessation of mental fluctuations (Chittavrittinirodha). It describes the preparatory stages and practices like Abhyasa (practice) and Vairagya (dispassion) for the highest adhikarin (qualified student) who may not need all external aids. For intermediate and lower adhikarin, practices like Tapas (austerity), Swadhyaya (self-study), and Ishwarapranidhana (surrender to Ishvara) are mentioned, along with the eight limbs of Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi).
• Second Pada (Sadhana Pada): Details the "Kriya Yoga" (Yoga of action) consisting of Tapas, Swadhyaya, and Ishwarapranidhana, which are essential for the purification of the mind. It elaborates on the eight limbs of Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi) as means to achieve Yoga, distinguishing between practices for different levels of aspirants. It classifies Yama, Niyama, Asana, and Pranayama as external (bahiranga) practices, and Dharana, Dhyana, and Samadhi as internal (antaranga) practices.
• Third Pada (Vibhuti Pada): Discusses the higher limbs of Yoga – Dharana, Dhyana, and Samadhi – and the resulting "Vibhutis" (supernatural powers or accomplishments).
• Fourth Pada (Kaivalya Pada): Focuses on Kaivalya (liberation or isolation of the Purusha) as the ultimate goal, further elaborating on the powers attained and the nature of liberation. It clarifies that while ordinary powers are mentioned, the ultimate aim is the transcendence of all phenomenal existence and the realization of the Self's pure, isolated nature.

5. Key Philosophical Debates and Vigyanbhikshu's Stance

The latter part of the provided text, particularly the "Upanasamhara" (Conclusion), delves into significant philosophical debates, primarily concerning the nature of reality and the Self:

• The Nature of the World (Prapancha): Vigyanbhikshu engages with different interpretations of whether the world is absolutely unreal ("atyanta-tuchhata") or has a relative existence. He critiques the view that the world is "Mithya" (illusory) in the same way as a dream, arguing that while Maya (illusion) plays a role, the world possesses a practical reality (vyavaharika satta). He emphasizes that the ultimate reality is Brahman, and the world is its manifestation, not its negation.
• Oneness vs. Multiplicity of Selves: A major theme is the discussion on the nature of the Self. Vigyanbhikshu argues against the strict Advaita Vedanta view that there are no other Selves apart from Brahman. He posits that while ultimately the reality is one, the perception of distinct Selves (Jivas) and Ishvara arises from ignorance and the superimposition of limiting adjuncts (upadhis). He counters arguments that suggest individuality would lead to the Purusha being affected by the qualities of Prakriti. He asserts that liberation (Kaivalya) means the cessation of all mental modifications and the realization of the Self's intrinsic nature, free from all phenomenal attributes.
• The Role of Ishvara: The text discusses the importance of Ishvara (the Supreme Being) in Yoga, particularly in the context of Ishvara Pranidhana. Vigyanbhikshu reconciles the Advaita concept of an attributeless Brahman with the Ishvara of Yoga, suggesting that Ishvara is the Purusha untouched by afflictions (kleshas) and karmic consequences, acting as the ultimate goal and support for Yoga practice.
• Critique of "New Vedanta": Vigyanbhikshu distinguishes his views from what he calls "New Vedanta" thinkers, particularly regarding the absolute unreality of the world and the nature of Self-realization. He upholds the traditional Vedanta and Yoga understanding of the Self and reality.

6. The Yogavarttikam's Value

The Yogavarttikam is highly valued for its:

• Clarity and Comprehensiveness: It makes complex philosophical and practical concepts of Yoga and Vedanta understandable.
• Scholarly Rigor: It engages in deep analysis and debate, citing various authorities and philosophical arguments.
• Accessibility: It aims to bring the profound knowledge of Yoga to a wider audience, serving as a crucial text for students and practitioners.

The provided text concludes with the publisher's and editors' notes, indicating the collaborative effort in bringing this important work to light for the benefit of scholars and spiritual seekers.