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पंचम खण्ड / ३२०
Obviously, this could be the reason why Patanjali avoids the usage of 'abhyasa' in his discussions on the yogāngas. But, it seems that most of the commentators of the Yoga-Sutras have confused the term "abhyasa' with the term 'anuşthan' which led to much of the misinterpretations and therefore mis-representation regarding the yogāngas, their real significance and imortance as envisaged in the Yoga-Sutras (Vyasa and Vacaspation PYS-1/13,1 11/502 & 523, Vacaspati on PYS-II/514 and Vyasa on PYS-II/535).
अर्चनार्चन
This confusion between the 'anuşthana' and abhyasa' in relation to yogängas seems to get compounded due to the mis-interpretation of the "lakşaņa or 'svarüpa' (her or FET) of the yogāngas like 'asana' and 'prāņāyāma' as 'the means' or 'upāya' for the proper 'anuşthana' of these yogāigas by commentators like Vyasa and Vacaspati (PYS-II/50)6.
A careful analysis of the Sūtras on the Yogāngas indicates the laksana as well as the phala or siddhi for each of them. But, it seems, a direct 'upāya' (TTT) is indicated only in the case of 'asana' (PYS-II/47).? Of course,
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..... ....tatsādhapānuşțbānamabhyāsaḥ, (तत्साधनानुष्ठानमभ्यासः) '.... ....yamaniymadini' (qafrataif) .... ....abhyasto dirghasuk mah' (gurat alege:) ......... pratyahamabhyasto....' (FAE Furat) "prānāyāmānabhyasyato....' (SUUTTATA FUAT) Vacaspati quotes Vişnupurāņa ..... ....vasyamabhyāsätkurute....' (2994FIATT god) .... ....abhyāsavaśikstāt....' (FOT a ta) "prāņāyāmābhyāsādeva' (STTTTTAT ZTFICE) Ibid. (2) above on the Sutra PYS-11/50. *prayatnaśaitbilya-anantasamāpattibbyām' (प्रयत्नशैथिल्य-अनन्तसमापत्तिभ्याम)
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