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.

ఈ మధ్య కాలంలో '''యోగ''' బాగా ప్రచారంలోకి వచ్చింది. ముఖ్యంగా పశ్చిమ ప్రపంచం బారత దేశంలో పుట్టిన యోగ సిద్దాంతాన్ని (ముఖ్యంగా రాజ యోగ)[[రాజయోగం]] బహుళ ప్రచారంలో కి వచ్చింది.

 

== గ్రంథకర్తృత్వం==

Whether these two works are by the same author has been the subject of considerable debate. The authorship of the two are first attributed to the same person in Bhojadeva's ''Rajamartanda'', a relatively late (10th c.) commentary on the Yoga Sutras<ref>The Yoga Sutras of Patanjali,

ed. James Haughton Woods, 1914</ref>, as well as a large number of 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. However, certain themes such as the unity of the constituent parts appear common to both. Sources of doubt include the lack of cross-references between the texts, and no mutual awareness of each other, quite 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 c. 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. In the absence of any concrete evidence for a second Patanjali, and given the approximately same time frame for the origin of both texts, and the traditional ascription of both to a Patanjali most scholars simply refer to both works as "by Patanjali".

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.

 

== {{IAST|Mahābhāshya}} ==

According to Patanjali, when one becomes free from all material desires he attains his real, transcendental situation, and realization of that stage is called spiritual power. In material activities a person engages in the modes of material nature. The aspirations of such people are (1) to be religious, (2) to be economically enriched, (3) to be able to gratify the senses and, at last, (4) to become one with the Supreme. According to the monists, when a yogi becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is -- the Supreme Personality of Godhead -- is called kaivalya, or, in the language of Patanjali, realization of spiritual power. His proposal is that when one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-sakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gita as the supreme happiness, which is beyond the material senses. Trance is described to be of two kinds, samprajnata and asamprajnata, or mental speculation and self-realization. In samadhi or asamprajnata one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization.

According to Patanjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection -- beyond the perfection of the preliminaries of the yoga system -- there is no ultimate realization. There are eight perfections in the ashtanga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal. The ultimate goal is described here: Kardama Muni saw the Supreme Personality of Godhead in His eternal form. Devotional service begins with the relationship of the individual soul and the Supreme Soul, or Krishna and Krishna's devotees, and when one attains it there is no question of falling down. If, through the yoga system, one wants to attain the stage of seeing the Supreme Personality of Godhead face to face, but is attracted instead to attainment of some material power, then he is detoured from proceeding further. Material enjoyment, as encouraged by bogus yogis, has nothing to do with the transcendental realization of spiritual happiness. Real devotees of bhakti-yoga accept only the material necessities of life absolutely needed to maintain the body and soul together; they refrain completely from all exaggerated material sense gratification. They are prepared to undergo all kinds of tribulation, provided they can make progress in the realization of the Personality of Godhead."

* [[అభ్యాస]]

* [[భర్తృహరి]]

* [[Bavji Chatur Singhji]]

 

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