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Patanjali
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{{other uses}}{{EngvarB|date=August 2014}}{{Use dmy dates|date=August 2014}}{{Hindu philosophy}}{{IAST|Patañjali}} () is the name of one or more authors of a number of Sanskrit works. A great deal of scholarship has been devoted over the last century or so to the issue of the historicity or identity of this author or these authors.BOOK, Raghavan, V., New Catalogus Catalogorum, 1968, University of Madras, Madras, vol. 11, pp. 89–90, etal, lists ten separate authors by the name of "Patañjali."Amongst the more important authors called Patañjali are:Jonardon Ganeri, Artha: Meaning, Oxford University Press 2006, 1.2, p. 12S. Radhakrishnan, and C.A. Moore, (1957). A Source Book in Indian Philosophy. Princeton, New Jersey: Princeton University, ch. XIII, Yoga, p. 453Gavin A. Flood, 1996.
  • The author of the Mahābhāṣya, an ancient treatise on Sanskrit grammar and linguistics, based on the AṣṭādhyāyÄ« of Pāṇini. This Patañjali's life is dated to mid 2nd century BCE by both Western and Indian scholars.BOOK, Peter M. Scharf, The Denotation of Generic Terms in Ancient Indian Philosophy: Grammar, Nyāya, and MÄ«māṃsā,weblink 1996, American Philosophical Society, 978-0-87169-863-6, 1–2, BOOK, George Cardona, Pāṇini: A Survey of Research,weblink 1997, Motilal Banarsidass, 978-81-208-1494-3, 267–268, This text was titled as a bhasya or "commentary" on Katyayana-Panini's work by Patanjali, but is so revered in the Hindu traditions that it is widely known simply as Maha-bhasya or "Great commentary". So vigorous, well reasoned and vast is his text, that this Patanjali has been the authority as the last grammarian of classical Sanskrit for 2,000 years, with Panini and Katyayana preceding him. Their ideas on structure, grammar and philosophy of language have also influenced scholars of other Indian religions such as Buddhism and Jainism.BOOK, Hartmut Scharfe, Grammatical Literature,weblink 1977, Otto Harrassowitz Verlag, 978-3-447-01706-0, 152–154, BOOK, Harold G. Coward, K. Kunjunni Raja, The Encyclopedia of Indian Philosophies, Volume 5: The Philosophy of the Grammarians,weblink 2015, Princeton University Press, 978-1-4008-7270-1, 3–11,
  • The compiler of the Yoga sÅ«tras, a text on Yoga theory and practice,BOOK, Maas, Philipp A, Samādhipāda: das erste Kapitel des Pātañjalayogaśāstra zum ersten Mal kritisch ediert, 2006, Shaker, Aachen, 3832249877, and a notable scholar of Samkhya school of Hindu philosophy.Dasgupta, Surendranath (1992). A History of Indian Philosophy, Volume 1, p.229 Motilal Banarsidass Publications. {{ISBN|8120804120}}Phillips, Stephen H.,(2013). Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press. {{ISBN|0231519478}} He is variously estimated to have lived between 2nd century BCE to 4th century CE, with more scholars accepting dates between 2nd and 4th century CE.{{sfn|Bryant|2009|pp=xxxiv, 510 with notes 43-44}}Michele Desmarais (2008), Changing Minds: Mind, Consciousness and Identity in Patanjali's Yoga Sutra, Motilal Banarsidass, {{ISBN|978-8120833364}}, pages 16-17 with footnotes The Yogasutras is one of the most important texts in the Hindu tradition and the foundation of classical Yoga.BOOK, Michele Marie Desmarais, Changing Minds : Mind, Consciousness And Identity In Patanjali'S Yoga-Sutra And Cognitive Neuroscience,weblink 2008, Motilal Banarsidass, 978-81-208-3336-4, 15–16, , Quote: "The YS is widely acknowledged to be one of the most important texts in the Hindu tradition and is recognized as the essential text for understanding classical Yoga". It is the Indian Yoga text that was most translated in its medieval era into forty Indian languages.{{Sfn|White|2014|p=xvi}} Also, the third chapter is the basis for the TM-Sidhis.
  • The author of a medical text called Patanjalatantra. He is cited and this text is quoted in many medieval health sciences-related texts, and Patanjali is called a medical authority in a number of Sanskrit texts such as Yogaratnakara, Yogaratnasamuccaya and Padarthavijnana.BOOK, Meulenbeld, G. Jan, History of Indian Medical Literature, vol. I part 1, 1999, 978-9069801247, E. Forsten, Groningen, 141–44, There is a fourth Hindu scholar also named Patanjali, who likely lived in 8th-century CE and wrote a commentary on Charaka Samhita and this text is called Carakavarttika.BOOK, Meulenbeld, G. Jan, History of Indian Medical Literature, vol. I part 1, 1999, 978-9069801247, E. Forsten, Groningen, 143–144, 196, According to some modern era Indian scholars such as P.V. Sharma, the two medical scholars named Patanjali may be the same person, but completely different person from the Patanjali who wrote the Sanskrit grammar classic Mahabhasya.
  • Patanjali is one of the 18 siddhars in the Tamil siddha (Saiva) tradition.{{citation needed|date=January 2017}}

Jeeva Samadhi

He is said to have attainted Samadhi through yogic meditation at the Brahmapureeswarar Temple located at Tirupattur,Tamil Nadu,India

Name

According to Monier Monier-Williams, the word "Patañjali" is a compoundMonier Monier Williams, Patañjali, Sanskrit English Dictionary with Etymology, Oxford University Press, page 582 name from "patta" (Sanskrit: पत, "falling, flying")Monier Monier Williams, pata, Sanskrit English Dictionary with Etymology, Oxford University Press, pages 580-581 and "añj" (अञ्ज्, "honor, celebrate, beautiful") or "añjali" (अञ्जलि, "reverence, joining palms of the hand").Monier Monier Williams, añjali, Sanskrit English Dictionary with Etymology, Oxford University Press, page 11BOOK, B.K.S. Iyengar, Yoga: Wisdom & Practice,weblink 2009, Penguin, 978-0-7566-5953-0, 71,

Life

Louis Renou was among the many scholars who have suggested that the Patañjali who wrote on Yoga was a different person than the Patanjali who wrote a commentary on Panini's grammar.BOOK, Narendra Nath Law, Louis de La Vallée Poussin Memorial Volume, 1940, Calcutta, 368–73, Louis Renou, On the Identity of the Two Patañjalis, BOOK, Sharma, P. V., चरक-चिन्तन (चरकसंहिता का ऐतिहासिक अध्ययन) (Carak-cintan. Carakasaṃhitā kā aitihāsik adhyayan), 1970, Caukhamba Saṃskṛt Saṃsthān, Vārāṇasī, 23–43, ; BOOK, Sharma, P. V., History of Medicine in India, 1992, Indian National Science Academy, New Delhi, 181–82, ; BOOK, Tripāṭhī, Yogendra Kumār, न्यायसूत्र एवं चरक-संहिता, 1987, Trividhā Prakāśan, Vārāṇasī, 26–27, ; BOOK,weblink Woods, James Haughton, The Yoga-system of Patañjali: or, the ancient Hindu doctrine of Concentration of Mind Embracing the Mnemonic Rules, called Yoga-sūtras, of Patañjali and the Comment, called Yoga-bhāshya, attributed to Veda-Vyāsa and the Explanation, called Tattvaiçāradī, of Vāchaspati-miçra, 1914, Harvard University Press, Cambridge, Massachusetts, xv–xvii, . In 1914, James Wood proposed that they were the same person.BOOK, Woods, James Haughton, he Yoga-system of Patañjali: or, the ancient Hindu doctrine of Concentration of Mind Embracing the Mnemonic Rules, called Yoga-sūtras, of Patañjali and the Comment, called Yoga-bhāshya, attributed to Veda-Vyāsa and the Explanation, called Tattvaiçāradī, of Vāchaspati-miçra, 1914, Harvard University Press, Cambridge, Massachusetts, introduction, In 1922, Surendranath Dasgupta presented a series of arguments to tentatively propose that the famed Grammar text and the Yoga text author may be identical.BOOK, Surendranath Dasgupta, A History of Indian Philosophy,weblink 1992, Reprint: Motilal Banarsidass (Original: Cambridge University Press, 1922), 978-81-208-0412-8, 230–238, The view that these were likely two different authors is generally accepted,BOOK, James G. Lochtefeld, The Illustrated Encyclopedia of Hinduism: N-Z,weblink 2002, The Rosen Publishing Group, 978-0-8239-3180-4, 506–507, BOOK, David Gordon White, The "Yoga Sutra of Patanjali": A Biography,weblink 2014, Princeton University Press, 978-1-4008-5005-1, 34–38, but some Western scholars consider them as a single entity.BOOK, Diane Collinson, Kathryn Plant, Robert Wilkinson, Fifty Eastern Thinkers,weblink 2013, Routledge, 978-1-134-63151-3, 81–86, BOOK, Michael Edwards, The Oxford Handbook of Civil Society,weblink 2013, Oxford University Press, 978-0-19-933014-0, 273–274, Some in the Indian tradition have held that one Patañjali wrote treatises on grammar, medicine and yoga. This has been memorialised in a verse by Bhoja at the start of his commentary on the Yogasutras called Rājamārttanda (11th century), and the following verse found in Shivarama's 18th-century text:BOOK, 1914, The Yoga Sutras of Patañjali, Patañjali, James Haughton Woods (transl.), Published for Harvard University by Ginn & Co.,weblink xiv-xv, This tradition is discussed by Meulenbeld who traces this "relatively late" idea back to Bhoja (11th century), who was perhaps influenced by a verse by Bhartṛhari (ca. 5th century) that speaks of an expert in yoga, medicine and grammar who, however, is not named. No known Sanskrit text prior to the 10th century states that the one and the same Patanjali was behind all the three treatises.BOOK, Chandramouli S. Naikar, Patanjali of Yogasutras,weblink 2002, Sahitya Akademi, 978-81-260-1285-5, 13–14,

Grammar tradition

In the grammatical tradition, Patañjali is believed to have lived in the second century BCE.THESIS, PhD, Giridhar, Mishra, Rambhadracharya, अध्यात्मरामायणेऽपाणिनीयप्रयोगाणां विमर्शः, Deliberation on non-Paninian usages in the Adhyatma Ramayana, Sampurnanand Sanskrit University, Varanasi, India, Sanskrit, 1981, प्रस्तावना, Introduction,weblink 21 May 2013, He wrote a Mahabhasya on Panini's sutras, in a form that quoted the commentary of Kātyāyana's vārttikas. This is a major influential work on Sanskrit grammar and linguistics.BOOK, Sures Chandra Banerji, A Companion to Sanskrit Literature: Spanning a Period of Over Three Thousand Years, Containing Brief Accounts of Authors, Works, Characters, Technical Terms, Geographical Names, Myths, Legends and Several Appendices,weblink 1989, Motilal Banarsidass, 978-81-208-0063-2, 233, The dating of Patanjali and his Mahabhasya is established by a combination of evidence, those from the Maurya Empire period, the historical events mentioned in the examples he used to explain his ideas, the chronology of ancient classical Sanskrit texts that respect his teachings, and the mention of his text or his name in ancient Indian literature.BOOK, Bart Dessein, Weijin Teng, Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions,weblink 2016, Brill Academic, 978-90-04-31882-3, 32–34, BOOK, George Cardona, Pāṇini: A Survey of Research,weblink 1997, Motilal Banarsidass, 978-81-208-1494-3, 262–268, Of the three ancient grammarians, the chronological dating of Patanjali to mid 2nd century BCE is considered as "reasonably accurate" by mainstream scholarship.BOOK, Peter M. Scharf, The Denotation of Generic Terms in Ancient Indian Philosophy: Grammar, Nyāya, and Mīmāṃsā,weblink 1996, American Philosophical Society, 978-0-87169-863-6, 1 with footnote 2, The text influenced Buddhist grammatical literature,BOOK, Hartmut Scharfe, Grammatical Literature,weblink 1977, Otto Harrassowitz Verlag, 978-3-447-01706-0, 163–166, 174–176 with footnotes, as well as memoirs of travellers to India. For example, the Chinese pilgrim I-tsing mentions that the Mahabhasya is studied in India and advanced scholars learn it in three years.BOOK, Hartmut Scharfe, Grammatical Literature,weblink 1977, Otto Harrassowitz Verlag, 978-3-447-01706-0, 153–154,

Yoga tradition

Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0231144858}}, pages 151, 209, 215, 263
|bgcolor=#FFE0BB
|align = right
}}In the Yoga tradition, Patañjali is a revered name. This Patañjali's oeuvre comprises the sutras about Yoga (Yogasūtra) and the commentary integral to the sutras, called the Bhāṣya. Some consider the sutras and the Bhaṣya to have had different authors, the commentary being ascribed to "an editor" (Skt. "vyāsa"). According to Phillipp Maas, the same person named Patanjali composed the sutras and the Bhāṣya commentary.BOOK, Maas, Philipp. A., Samādhipāda: das erste Kapitel des Pātañjalayogaśāstra zum ersten Mal kritisch ediert, 2006, Shaker, Aachen, 3832249877, Radhakrishnan and Moore attribute the text to the grammarian Patañjali, dating it as 2nd century BCE, during the Maurya Empire (322–185 BCE).{{Sfn|Radhakrishnan|Moore|1957|p=453}} Maas estimates Patañjali's Yogasutra's date to be about 400 CE, based on tracing the commentaries on it published in the first millennium CE. Edwin Bryant, on the other hand, surveys the major commentators in his translation of the Yoga Sūtras.BOOK, Bryant, Edwin F., The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, 2009, North Poinnt Press, New York, 0865477361, He states that "most scholars date the text shortly after the turn of the Common Era (circa first to second century), but that it has been placed as early as several centuries before that."{{sfn|Bryant|2009|p=xxxiv}} Bryant concludes that "A number of scholars have dated the Yoga Sūtras as late as the fourth or fifth century C.E., but these arguments have all been challenged", and late chronology for this Patanjali and his text are problematic.{{sfn|Bryant|2009|p=510, notes 43-44}}

Tamil Saivite legend

(File:Patanjali.jpg|right|upright=0.8|thumb|A garlanded Patanjali statue)Regarding his early years, a Tamil Saiva Siddhanta tradition from around 10th century AD holds that Patañjali learned Yoga along with seven other disciples from the great Yogic Guru Nandhi Deva, as stated in Tirumular's Tirumandiram (Tantra 1). ''Nandhi arulPetra Nadharai Naadinom''Nandhigal Nalvar Siva Yoga MaaMuni''Mandru thozhuda Patañjali Vyakramar''Endrivar Ennodu (Thirumoolar) EnmarumaameTranslationTirumantiram in English, translated by Dr. B. Natarajan{{full citation needed|date=January 2017}}We sought the feet of the God who graced NandikesvaraThe Four Nandhis, Sivayoga Muni, Patañjali, Vyaghrapada and I (Thirumoolar)We were these eight.

Works

missing image!
- Patanjali Statue.jpg -
Patañjali – Modern art rendering in Patanjali Yogpeeth, Haridwar|right
Whether the two works, the Yoga Sutras and the Mahābhāṣya, are by the same author has been the subject of considerable debate. The authorship of the two is first attributed to the same person in Bhojadeva's Rajamartanda, a relatively late (10th century) commentary on the Yoga Sutras,The Yoga Sutras of Patanjali, ed. James Haughton Woods, 1914, p. xv as well as several subsequent texts. As for the texts themselves, the Yoga Sutra iii.44 cites a sutra as that from Patanjali by name, but this line itself is not from the Mahābhāṣya. This 10th-century legend of single-authorship is doubtful. The literary styles and contents of the Yogasūtras and the Mahābhāṣya are entirely different, and the only work on medicine attributed to Patañjali is lost. Sources of doubt include the lack of cross-references between the texts, and no mutual awareness of each other, unlike other cases of multiple works by (later) Sanskrit authors. Also, some elements in the Yoga Sutras may date from as late as the 4th century AD, but such changes may be due to divergent authorship, or due to later additions which are not atypical in the oral tradition. Most scholars refer to both works as "by Patanjali", without meaning that they are by the same author.In addition to the Mahābhāṣya and Yoga Sūtras, the 11th-century commentary on Charaka by the Bengali scholar Cakrapāṇidatta, and the 16th-century text Patanjalicarita ascribes to Patañjali a medical text called the Carakapratisaṃskṛtaḥ (now lost) which is apparently a revision (pratisaṃskṛtaḥ) of the medical treatise by Caraka. While there is a short treatise on yoga in the medical work called the Carakasaṃhitā (by Caraka), towards the end of the chapter called śārīrasthāna, it is notable for not bearing much resemblance to the Yoga Sūtras, and in fact presents a form of eightfold yoga that is completely different from that laid out by Patañjali in the Yoga Sūtras and the commentary Yogasūtrabhāṣya.

Yoga SÅ«tra

The Yoga Sūtras of Patañjali are 196 Indian sutras (aphorisms) on Yoga. It was the most translated ancient Indian text in the medieval era, having been translated into about forty Indian languages and two non-Indian languages: Old Javanese and Arabic.{{sfn|White|2014|p=xvi}} The text fell into obscurity for nearly 700 years from the 12th to 19th century, and made a comeback in late 19th century due to the efforts of Swami Vivekananda and others. It gained prominence again as a comeback classic in the 20th century.{{sfn|White|2014|p=xvi-xvii}}Before the 20th century, history indicates the Indian yoga scene was dominated by other Yoga texts such as the Bhagavad Gita, Yoga Vasistha and Yoga Yajnavalkya.{{sfn|White|2014|p=xvi-xvii, 20-23}} Scholars consider the Yoga Sūtras of Patañjali formulations as one of the foundations of classical Yoga philosophy of Hinduism.Ian Whicher (1998), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, {{ISBN|978-0791438152}}, page 49Stuart Sarbacker (2011), Yoga Powers (Editor: Knut A. Jacobsen), Brill, {{ISBN|978-9004212145}}, page 195

{{IAST|Mahābhāṣya}}

The {{IAST|Mahābhāṣya}} ("great commentary") of Patañjali on the {{IAST|Aṣṭādhyāyī}} of {{IAST|Pāṇini}} is a major early exposition on Pāṇini, along with the somewhat earlier Varttika by Katyayana. Patanjali relates to how words and meanings are associated – Patanjali claims shabdapramâNaH – that the evidentiary value of words is inherent in them, and not derived externally – the word-meaning association is natural. These issues in the word-meaning relation (symbol) would be elaborated in the Sanskrit linguistic tradition, in debates between the Mimamsa, Nyaya and Buddhist schools over the next fifteen centuries.{{citation needed|date=January 2017}}

Sphota

Patanjali also defines an early notion of sphota, which would be elaborated considerably by later Sanskrit linguists like Bhartrihari. In Patanjali, a sphoTa (from sphuT, spurt/burst) is the invariant quality of speech. The noisy element (dhvani, audible part) can be long or short, but the sphoTa remains unaffected by individual speaker differences. Thus, a single letter or 'sound' (varNa) such as k, p or a is an abstraction, distinct from variants produced in actual enunciation.BOOK
, Bimal Krishna Matilal, The word and the world: India's contribution to the study of language, Oxford, 1990
, 0-19-562515-3, This concept has been linked to the modern notion of phoneme, the minimum distinction that defines semantically distinct sounds. Thus a phoneme is an abstraction for a range of sounds. However, in later writings, especially in Bhartrihari (6th century CE), the notion of sphoTa changes to become more of a mental state, preceding the actual utterance, akin to the lemma.
Patañjali's writings also elaborate some principles of morphology (prakriyā). In the context of elaborating on Pāṇini's aphorisms, he also discusses Kātyāyana's commentary, which are also aphoristic and sūtra-like; in the later tradition, these were transmitted as embedded in Patañjali's discussion. In general, he defends many positions of Pāṇini which were interpreted somewhat differently in Katyayana.

Metaphysics as grammatical motivation

Unlike Pāṇini's objectives in the Ashtyadhyayi, which is to distinguish correct forms and meanings from incorrect ones (shabdaunushasana), Patanjali's objectives are more metaphysical. These include the correct recitations of the scriptures (Agama), maintaining the purity of texts (raksha), clarifying ambiguity (asamdeha), and also the pedagogic goal of providing an easier learning mechanism (laghu). This stronger metaphysical bent has also been indicated by some as one of the unifying themes between the Yoga Sutras and the Mahābhāṣya, although a close examinationof actual Sanskrit usage by Woods showed no similarities in language or terminology.The text of the {{IAST|Mahābhāṣya}} was first critically edited by the 19th-century orientalist Franz Kielhorn, who also developed philological criteria for distinguishing Kātyāyana's "voice" from Patañjali's. Subsequently, a number of other editions have come out, the 1968 text and translation by S.D. Joshi and J.H.F. Roodbergen often being considered definitive. Regrettably, the latter work is incomplete.Patanjali also writes with a light touch. For example, his comment on the conflicts between the orthodox Brahminic (Astika) groups, versus the heterodox, nAstika groups (Buddhism, Jainism, and atheists) seems relevant for religious conflict even today: the hostility between these groups was like that between a mongoose and a snake.Romila Thapar, Interpreting Early India. Oxford University Press, 1992, p.63 He also sheds light on contemporary events, commenting on the recent Greek incursion, and also on several tribes that lived in the Northwest regions of the subcontinent.

Patanjalatantra

Patanjali is also the reputed author of a medical text called Patanjalah, also called Patanjala or Patanjalatantra.BOOK, Surendranath Dasgupta, A History of Indian Philosophy,weblink 1992, Reprint: Motilal Banarsidass (Original: Cambridge University Press), 978-81-208-0412-8, 231, This text is quoted in many yoga and health-related Indian texts. Patanjali is called a medical authority in a number of Sanskrit texts such as Yogaratnakara, Yogaratnasamuccaya, Padarthavijnana, Cakradatta bhasya. Some of these quotes are unique to Patanjala, but others are also found in major Hindu medical treatises such as Charaka Samhita and Sushruta Samhita.There is a fourth scholar also named Patanjali, who likely lived in 8th-century CE and wrote a commentary on Charaka Samhita and this text is called Carakavarttika. The two medical scholars named Patanjali may be the same person, but generally accepted to be completely different person than the Patanjali who wrote the Sanskrit grammar classic Mahabhasya.

See also

References

{{Reflist|30em}}

Bibliography

  • {{citation|last=Bryant|first=Edwin F.|authorlink=Edwin Bryant (author) | title=The Yoga SÅ«tras of Patañjali: A New Edition, Translation and Commentary|year =2009| publisher=North Point Press|location=New York|isbn=0865477361}}
  • BOOK, Larson, Gerald James, Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, 1998, London,weblink 81-208-0503-8,
  • BOOK, Larson, Gerald James, The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation,weblink 2008, Motilal Banarsidass, 978-81-208-3349-4,
  • BOOK, Radhakrishnan, S., Sarvapalli Radhakrishnan, Moore, C. A., 1957, A Source Book in Indian Philosophy, Princeton University Press, Princeton, New Jersey, 978-0-691-01958-1, harv, Princeton paperback 12th printing, 1989.
  • BOOK, White, David Gordon, 2011, Yoga, Brief History of an Idea (Chapter 1 of "Yoga in practice"), Princeton University Press,weblink
  • {{Citation | last =White | first =David Gordon | year =2014 | title =The Yoga Sutra of Patanjali: A Biography | publisher =Princeton University Press |isbn= 978-0691143774}}

External links

  • {{Internet Archive author |sname=Patañjali}}
  • {{Librivox author |id=3088}}
  • IEP, yoga/, The Yoga Sutras of Patanjali,
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