పతంజలి: కూర్పుల మధ్య తేడాలు

==చరిత్ర==

క్రీ.పూ 200 సంవత్సరాల ప్రాంతానికి చెందినవాడుగా పతంజలిని ఆధునిక పాశ్చాత్య చరిత్రకారులు భావిస్తున్నప్పటికీ, మన భారతీయ పంచాంగాల లెక్కల ప్రకారం పతంజలి [[శ్రీకృష్ణుడు]] జీవించిన కాలానికి కొద్దిగా అటుయిటుగా జీవించినవాడు. అంటే దాదాపు యిప్పటికి 5000 సంవత్సరాలకు పైమాటే! భారతీయ శాస్త్రవేత్తలందరూ పాశ్చాత్య చరిత్రకారుల లెక్కలకన్నా ఎంతో పూర్వీకులన్నది కాదనలేని సత్యం.

[[Image:Patanjali Statue.jpg|left|200px|Patañjali – Modern art rendering in [[Patanjali Yogpeeth]], Haridwar|thumb|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,<ref>[https://archive.org/details/yogasystemofpata00wooduoft The Yoga Sutras of Patanjali], ed. James Haughton Woods, 1914, p. xv</ref> 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,<ref name=gavin/> 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.

 

The ''Yoga Sūtras of Patañjali'' are 196 Indian sutras ([[aphorism]]s) 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)|Yoga philosophy]] of Hinduism.<ref name=ianwhicher49>Ian Whicher (1998), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, {{ISBN|978-0791438152}}, page 49</ref><ref name=stuartsarbacker195>Stuart Sarbacker (2011), Yoga Powers (Editor: Knut A. Jacobsen), Brill, {{ISBN|978-9004212145}}, page 195</ref>

 

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<ref name=watw/> – the word-meaning association is natural. These issues in the word-meaning relation ([[symbol]]) would be elaborated in the [[Sanskrit grammarian|Sanskrit]] linguistic tradition, in debates between the [[Mimamsa]], [[Nyaya]] and [[Buddhist]] schools over the next fifteen centuries.{{citation needed|date=January 2017}}

 

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.<ref name=watw>{{cite book

| title = Bimal Krishna Matilal | author = The word and the world: India's contribution to the study of language | publisher = Oxford | year = 1990