I have two questions regarding possible parallels to the Pāśupata understanding of yama and niyama regulations, as explained by Kauṇḍinya in his *Pañcārthabhāṣya*.

1. Are there other traditions which consider yama regulations to be permanent, and niyamas to be subject to change, depending on time, place, etc.? Is it a common understanding of the division between yama and niyama among philosophers of Yoga, or in other branches of Åšaivism?

2. Are there other traditions accepting ten yama regulations?

With best wishes,

Rafal Kleczek

(University of Hyderabad)