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Dr. Sharma felicitation Vol. , . apräpyendriyäni dhrtim labhante täni cendriyani tasya sarirasya dhrtikāraṇam bhavanti | Indriyavsttidvāreņa bi śariram dhriyate |
tatham ah a bhutan yākāšadini sariranam dhștikäranam mahābhotārabdhāni hi sarfrani brahmadistambāvasanäni [tan llc à 7" parasparam upakāryopakārakatvadvāreņa dhrtikäraņam
Wezler .... Patanjalayogaśāstravivarana 177 exist for each other serve each the purpose of the others : The animal (body) is the sustaining cause of the human and divine (bodies) in that it renders assistance to them) by being used for) riding or [functioning as) draughtanimals, by giving milk, by sgiving clarified butter used as oblation in sarcifice), etc.
Similarly, the human (body) is the sustaining cause of the divine and animal (bodies in that it renders assistance to them) by sacrificing (to the former), taking care of the latter). ctc. Similarly the divine (body) is the sustaining cause of the other two (in that it renders assistance to them ) by cold, heat, by causing to rain etc.
tatbā sarve sam padarthānām tairagyona - manu sada i vatani dhștikäraņam' kutah? parasparartha två titairyagyonam mănuşadaivatayor vāhanadohana havirädibhir upakurvat dhrtikäranam II tatha mănuşam ijyaraksaņādibhir daivarair yagyonayoh dhrti
karanam 1 tatha daivam itarayoh sitosnapravar sanādina dhrtikäranam II
evam varnaśramanām apy anyonyopakārena dhrtikaranatvam! parasparopäśrayena hi jagad akhilam api dhriyate I......
...... For the sense-organs' do not obtain sustentation (i.e. can. not exist and subsist) unless they have reached the body (ie witbout a body). And these, [i.el the sense-organs are its, [i. e. the body's cause of sustentation. For it is by means of the function (s) of the sease-organs that the body is sustained.
In this (very) manner, the different) varnas and stages of life, too, are the sustaining cause of each other) in that they support each other. For (ultimately) the whole world without exception exists and subsists by mutual support.
4. Although one would, of course, very much like the author of the Vivarana to have been less concise in his explanations, especially as regards the penultimate sentence, his comments are per fectly clear except for what he says on the words sarvesām tairyag. yonamānusadaivaräni ca paraspararthatvat of the Bhasya. Evidently, he is ot' the opinion that sarveşam is to be construed with what follows, thus deviating from the other commentators like Vacaspati. miśra and Vijñanabhiksu. I do not want to discuss here whether this interpretation is really justified, i.e. meets the Bhäsyakära's intention; what I want to point out instead is that if the Vivarana. kära's construction is taken for granted, one cannot spare him the reproach of having failed to make sufficiently clear what according to him is ultimately meant by this sentence. For he not only confines himself to just adding padarthänām to sarvesam, but he also neglects, in what he says subsequently, to consider in detail in which regard precisely "animal and human and divine bodies are the sus. taining cause of all padärthas". And this failure seems not to be made good by his explanation of paraspararthatvar; on the contrary, to be given the information that each of these three types of bodies
Similarly the great elements, [i-e.] the ether etc, are the sustaining cause of the bodies, for the bodies from (that) of (god) Brahma dowa to (those) of grass are made up of the great elements. And these (bodies) are each the sustaining cause of the others by standing [to each other) in the relation of that to which assistance is rendered and that which renders assistance.
. Similarly, animal and human and divine (bodies) are the cause sustaining all, i.e. (all the other) objects. Why? Because they