Verses 104 to 106 of Vidhyaranya's Commentary

Verse 104

Now, the teacher explains each of these auxiliaries in sequence, describing their nature in 21 verses. First, he defines yama.

The verse begins with “sarvam,” teaching that the whole world, from space down to the body, is nothing but Brahman. This is understood through the method of bādha-sāmānādhikaraṇya (co-reference under sublation), just as a stump, mistaken for a man, is later recognized as only a stump.

From this conviction arises self-mastery: the restraint (saṃyama) of the eleven senses (hearing, etc.), for one clearly sees the defects of their objects—sound and the rest—namely perishability, excess, and the tendency to cause suffering.

Thus, yama is defined as withdrawal from sense-objects. It is not merely external morality such as non-violence, but an inner discipline grounded in knowledge of the unreality of the world.

And this yama must be practiced constantly, again and again.

Verse 105

Having defined yama, the teacher now defines niyama.

Ni­yama means the continuous flow of Brahma-cognitions (sajātiya-pravāha). This is of two types:

1. A stream of mental states with the same form as Brahman, the supreme reality non-different from the inner Self.
2. Or, a flow of affirmations like “I am unattached, pure, changeless,” all centered on Brahman-Ātman.

Simultaneously, it means the rejection of vijātiya-vṛttis (heterogeneous thoughts), namely world-based thoughts arising from past impressions. Their rejection comes through remembering their defects—treating them with neglect, disregard, and indifference.

Thus, niyama is defined not as external observances such as purity, austerity, etc., but as an inner discipline of maintaining the continuity of Brahma-cognition while rejecting contrary thoughts.

If one asks what is the fruit of yama and niyama in this Upaniṣadic sense, the reply is: parānanda, supreme bliss, is attained.

Verse 106

Now the third discipline, tyāga, is defined.

The world (prapañca) is nothing but name and form, expressed in statements such as “this is a pot, this is a cloth.” Through name and form, things are identified, transacted, and revealed.

But this prapañca rests upon the substratum of the shining forth of objects (padārtha-sphuraṇa). By recognizing that this shining is of the nature of pure consciousness—self-luminous Brahman, not inert—one realizes that all is of the nature of the Self.

Therefore, tyāga is the indifference (upekṣā) towards name and form, rooted in this recognition. This alone is the true meaning of tyāga, as declared in the Upaniṣads: “All this is pervaded by the Lord.” This is attested by the experience of the wise.

If it be doubted whether such a tyāga is known, it is answered: it is indeed revered among the great.

Why? Because at the very moment of such contemplation, this tyāga is itself liberation—the state of supreme bliss. Thus, this tyāga is highly valued by those who know the truth of the Self.

Therefore, this alone is the tyāga for the seeker of liberation, not merely the giving up of prescribed works or the non-performance of rituals.