పతంజలి: కూర్పుల మధ్య తేడాలు

Jonardon Ganeri, ''Artha: Meaning'', Oxford University Press 2006, 1.2, p. 12</ref><ref>S. Radhakrishnan, and C.A. Moore, (1957). A Source Book in Indian Philosophy. Princeton, New Jersey: Princeton University, ch. XIII, Yoga, p.453</ref><ref name=gavin>Gavin A. Flood, 1996</ref> "[[యోగ సూత్రాలు]]" గ్రంథంతో బాటు [[పాణిని]] చే రచింపబడ్డ అష్టాద్యాయి కి కూడా భాష్యం రాసాడు.

పతంజలి రచించిన యోగ సూత్రములలో 8 స్థాయిలు ఉన్నాయి. వీటినే స్థితులు అని కూడా అంటారు. గ్రంథ రూపంలో 8 అధ్యాయాలుగా చెప్పుకోవచ్చు. అవి 1)యమ 2) నియమ 3) ఆసన 4) ప్రాణాయామ 5) ప్రత్యాహార 6) ధారణ 7)ధ్యాన 8) సమాధి అనేవి.

ప్రతీ మానవుడి శరీరంలో షట్చక్రాలు అనే నాడీమండలాలు 6 ప్రధానంగా ఉంటాయని పతంజలి సిద్ధాంతీకరించాడు. మానవుడిలో వుండే ప్రాణ శక్తి కారణంగానే అతడు సజీవంగా ఉండగలుగుతున్నాడు. ఆ ప్రాణశక్తిని కొన్ని పద్ధతుల ద్వారా ప్రేరేపించటం (ప్రచోదనం చెందించటం) వలన మానవ శరీరంలో సహజంగా శక్తి వెలువడుతుంది. ఈ వెలువడే శక్తి కుండలినీ శక్తి, కుండలినీ శక్తిని ప్రేరేపించడం వలన మానవుడికి శారీరక ఆరోగ్యం చేకూరడమే కాక ఆత్మజ్ఞానం కలిగి సమాధి స్థితిలో బ్రహ్మానుభూతిని పొందగలుగుతాడని పతంజలి చెప్పాడు.

పై సూత్రాలలో మొదటి నాలుగు విభాగాలు పాశ్చాతులకు యిప్పుడిప్పుడే కొంత అవగాహనకు వచ్చి దీనిపట్ల ఆకర్షితులవుతున్నారు. ఆ తరువాత చెప్పబడే నాలుగు అధ్యాయాలూ పాశ్చాత్యుల మేధస్సుకు అందనివి. ఆ మాటకొస్తే ఆధునిక భారతీయులలో కూడా చాలా మందికి తెలియనివి.

In the Yoga tradition, Patañjali is a revered name and has been deified by many groups, especially in the [[Shaivite]] [[bhakti]] tradition. It is claimed that Patañjali is an incarnation of [[Adi Sesha|Ādi Śeṣa]] who is the first ego-expansion of [[Vishnu|Viṣṇu]], [[Balarama#Appearance|Sankarshana]]. Sankarshana, the manifestation of Vishnu His primeval energies and opulences, is part of the so-called catur vyūha,<ref>[http://bhagavata.org/glossary/v.html#Vyuhas Srimad Bhagavatam: Glossary of Sanskrit Terms]</ref> the fourfold manifestation of Vishnu. Thus may Patañjali be considered as the one incarnation of God defending the ego of yoga.

Even his name has been glorified. He is respectfully referred to as Patañjali [[Maharishi]], or great sage.

In one popular legend, Patañjali was born to [[Atri]] (First of the Saptha Rishis) and his wife [[Anasuya]] (this would make him go back to the time of the creation by [[Brahma]]).

This Tamil tradition also gives his birth place in South Kailash, possibly the modern day [[Thirumoorthy hills]] near [[Coimbatore]]. Some other traditions feel that his being born in [[Bharatavarsha]] - the part of the ancient world corresponding to South Asia - is beneath his godlike status, and that he must have been born in the [[Jambudvipa]], the mythical center of the universe.

"Look! This is the path!" - Bhogar 7000 (translation by Layne Little)<br />

The Yoga tradition is much older, there are references in the [[Mahābhārata]], and the [[Gitā]] identifies three kinds of yoga, and it is also the subject of the late upanishad, ''Yogatattva''.

The [[Yoga Sutras|Yoga Sūtras]] codifies the royal or best (''rāja'') yoga practices, presenting these as a eight-limbed system (''ashtānga''). The philosophic tradition is related to the [[Sāmkhya]] school. The focus is on the mind; the second sutra defines Yoga - it is the cessation of all mental fluctuations,

(''ekāgratā''). The eight limbs or the [[Ashtānga Yoga]] propounded here are

Patañjali defended in his yoga-treatise several ideas that are not mainstream of either [[Sankhya]] or [[Yoga]]. He, according to the [[Iyengar]] adept, biographer and scholar [[Kofi Busia]], acknowledges the [[ego]] not as a separate entity. The subtle body ''[[linga sarira]]'' he would not regard as permanent and he would deny it a direct control over external matters. This is not in accord with classical Sankhya and Yoga.

Although much of the aphorisms in the ''Yoga Sutra'' possibly pre-dates Patanjali, it is clear that much is original and it is more than a mere compilation. The clarity and unity he brought to divergent views prevalent till then has inspired a long line of teachers and practitioners up to the present day in which his most renowned defender is [[B.K.S. Iyengar]]. With some translators he seems to be a dry and technical propounder of the philosophy, but with others he is an empathic and humorous witty friend and spiritual guide.

You can find Patanjali Siddar's Jeeva Samaadhi within Bhramapureeswar Temple in a village called Thirupattur approximately 20 km from Trichy, Tamil Nadu. It is situated 5km west from a village called Siruganur which lies on NH45.

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]]. Here he raises the issue of whether meaning ascribes to a specific instance or to a category:

:Now what is 'meaning' (''artha'') [of a word]? Is it a particular instance (''dravya'') or a general shape (''Akriti'')?

This discussion arises in Patanjali in connection with a sutra (Pāṇini 1.2.58) that states that a plural form may be used in the sense of the singular when designating a species (''jAti'').

manufacture words. When we need a pot, we ask the potter to make a pot for us.

The same is not true of words - we do not usually approach grammarians and ask them to manufacture words for our use. [27]

These issues in the word-meaning relation ([[symbol]]) would elaborated in the [[Sanskrit grammarian|Sanskrit]] linguistic tradition, in debates between the [[Mimamsa]], [[Nyaya]] and [[Buddhist]] schools over the next fifteen centuries.

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'', 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<ref name=watw>

| title = Bimal Krishna Matilal

| author = The word and the world: India's contribution to the study of language

| publisher = Oxford

| year = 1990

}}</ref>.

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 c. AD), the notion of ''sphoTa'' changes to become more of a mental state, preceding the actual utterance, akin to the [[psycholinguistic]] [[lemma]].

Patañjali's writings also elaborate some principles of [[morphology (linguistics)|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.

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'')<ref name=watw/>. This stronger metaphysical bent has also been indicated by some as one of the unifying themes between the Yoga Sutras and the Mahābhāṣya.

The text of the ''{{IAST|Mahābhāṣya}}'' had diversified somewhat in the late Sanskritic tradition, and the nineteenth-century orientalist Franz Kielhorn produced the first critical edition and developed [[philological]] criteria for distinguishing Kātyāyana's "voice" from Patañjali's. Subsequently a number of other texts have come out, the 1968 text by S.D. Joshi and J.H.F. Roodbergen often being considered definitive.

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]]<ref>[[Romila Thapar]], Interpreting Early India. Oxford University Press, 1992, p.63</ref>. He also sheds light on contemporary events, commenting on the recent [[Greeks|Greek]] incursion, and also on several tribes that lived in the Northwest regions of the subcontinent.

New Age author [[George D. Chryssides]], believes that the [[Transcendental Meditation]] technique taught by [[Maharishi Mahesh Yogi]] is derived from Patañjali's Yoga.<ref name=Chryssides>{{Cite book | last1 = Chryssides | first1 = George D.|authorlink= George D. Chryssides| title = Exploring new religions | year = 1999 | publisher = Cassell | location = London | isbn = 978-0-8264-5959-6 | pages = 293–296| url=http://books.google.com/?id=jxIxPBpGMwgC&pg=PA293&dq=#v=onepage&q= | date = 1999-12-01 }}</ref><ref name=Patel>Patel, Vimal (1998). "Understanding the Integration of Alternative Modalities into an Emerging Healthcare Model in the United States". in Humber, James M.; Almeder, Robert F.. Alternative medicine and ethics. Humana Press. pp. 55-56. ISBN 0-89603-440-2, 9780896034402.