Patanjali

Patañjali (Sanskrit: पत ल) was a sage in Hinduism, thought to be the author of a number of Sanskrit works. The greatest of
these are the Yoga Sutras, a classical yoga text. There is doubt as to whether the sage Patañjali is the author of all the works
attributed to him as there are a number of known historical authors of the same name. A great deal of scholarship has been
devoted over the last century to the issue of the historicity or identity of this author or these authors.[1]

Amongst the more important authors called Patañjali are:[2][3][4]

The author of the Mahābhāṣya, an ancient treatise on Sanskrit grammar and linguistics, based on the
Aṣṭādhyāyī of Pāṇini. This Patañjali's life is dated to mid 2nd century BCE by both Western and Indian
scholars.[5][6][7] This text was titled as a bhasya or "commentary" on Katyayana-Panini's work by Patanjali, but is
so revered in the Indian 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.[8][9]
The compiler of the Yoga sūtras, a text on Yoga theory and practice,[10] and a notable scholar of Samkhya school
of Hindu philosophy.[11][12] 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.[13][10][14] The Yogasutras is one of the
most important texts in the Indian tradition and the foundation of classical Yoga.[15] It is the Indian Yoga text that
was most translated in its medieval era into forty Indian languages.[16] 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.[17] 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.[18] 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.[18]
Patanjali is one of the 18 siddhars in the Tamil siddha (Shaiva) tradition.[19]
Patanjali continues to be honoured with invocations and shrines in some forms of modern postural yoga, such as Iyengar Yoga[20]
and Ashtanga Vinyasa Yoga.[21]

Contents
Name
Life
Grammar tradition
Yoga tradition
Tamil Saivite legend
Works
Yoga Sūtra
Mahābhāṣya
Sphota
Metaphysics as grammatical motivation
Patanjalatantra
Legacy
See also
 References
Bibliography
External links

Name
According to Monier Monier-Williams, the word "Patañjali" is a compound[22] name from "patta" (Sanskrit: पत, "falling,
flying")[23] and "añj" (अ ्, "honor, celebrate, beautiful") or "añjali" (अ िल, "reverence, joining palms of the hand").[24][25]

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.[26][27] In 1914, James Wood proposed that they were the same
person.[28] 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.[29]

The view that these were likely two different authors is generally accepted,[30][31] but some Western scholars consider them as a
single entity.[32][33]

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:[34]

योगे न िच य पदेन वाच मलं शर र य च वै केन। योपाकरो ं वरं मुनीन पत लं ा लरानतो म॥

English translation: I bow with my hands together to the eminent sage Patañjali, who removed the impurities of
the mind through yoga, of speech through grammar, and of the body through medicine.

This tradition is discussed by Meulenbeld[17] 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.[35]

The sage Patañjali is said to have attained Samadhi through yogic meditation at the Brahmapureeswarar Temple located at
Tirupattur, Tamil Nadu, India. Jeeva Samadhi of sage Patanjali, which is now an enclosed meditation hall, can be seen near the
Brahma's shrine within Brahmapureeswarar Temple complex.

Grammar tradition
In the grammatical tradition, Patañjali is believed to have lived in the second century BCE.[36] 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.[5] 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.[37][38] Of
the three ancient grammarians, the chronological dating of Patanjali to mid 2nd century BCE is considered as "reasonably
accurate" by mainstream scholarship.[39]
The text influenced Buddhist grammatical literature,[40] 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.[41]

Yoga tradition
In the Yoga tradition, Patañjali is a revered name. This Patañjali's oeuvre comprises
Self study
the sutras about Yoga (Yogasūtra) and the commentary integral to the sutras, called
Practice self study,
the Bhāṣya. Some consider the sutras and the Bhaṣya to have had different authors,
to commune with
the commentary being ascribed to "an editor" (Skt. "vyāsa"). According to Phillipp
your chosen divinity.
Maas, the same person named Patanjali composed the sutras and the Bhāṣya
commentary.[44]
— Patanjali, Yogasutras II.44[42][43]

Radhakrishnan and Moore attribute the text to the grammarian Patañjali, dating it as
2nd century BCE, during the Maurya Empire (322–185 BCE).[45] 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.[10]
Edwin Bryant, on the other hand, surveys the major commentators in his translation of the Yoga Sūtras.[46] 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."[47] 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.[48]

Tamil Saivite legend

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) Enmarumaame

Translation[49]

We sought the feet of the God who graced Nandikesvara

The Four Nandhis, A garlanded Patanjali statue
Sivayoga Muni, Patañjali, Vyaghrapada and I (Thirumoolar)
We were these eight.

Works
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,[50] 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,[4] 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

Patañjali – Modern art rendering
Charaka by the Bengali scholar Chakrapani Datta, and the 16th-century text
in Patanjali Yogpeeth, Haridwar
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 Sūtra
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.[16] 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.[51]

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.[52] Scholars consider the Yoga Sūtras of Patañjali formulations as one of the foundations of
classical Yoga philosophy of Hinduism.[53][54]

Mahābhāṣya
The Mahābhāṣya ("great commentary") of Patañjali on the Aṣṭādhyāyī of 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[55] – 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.

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.[55] 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).[55] 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 examination of actual Sanskrit usage by Woods showed
no similarities in language or terminology.

The text of the 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.[56] 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.[17][57] 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.[17] 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.[17]

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.[18] 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.[18]

Legacy
Patanjali is honoured with invocations and shrines in some modern schools of yoga, including Iyengar Yoga[20] and Ashtanga
Vinyasa Yoga.[21] The yoga scholar David Gordon White writes that yoga teacher training often includes "mandatory
instruction"[58] in the Yoga Sutra. White calls this "curious to say the least",[58] since the text is in his view essentially irrelevant
to "yoga as it is taught and practiced today",[58] commenting that the Yoga Sutra is "nearly devoid of discussion of postures,
stretching, and breathing".[59]

See also
Bhartrihari
Yoga Sutras of Patanjali
Yoga Vashista
Yoga Yajnavalkya
Vedanga

References
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48. Bryant 2009, p. 510, notes 43-44.
49. Tirumantiram in English, translated by Dr. B. Natarajan
50. The Yoga Sutras of Patanjali (https://archive.org/details/yogasystemofpata00wooduoft), ed. James Haughton
Woods, 1914, p. xv
51. White 2014, p. xvi-xvii.
52. White 2014, p. xvi-xvii, 20-23.
53. 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
54. Stuart Sarbacker (2011), Yoga Powers (Editor: Knut A. Jacobsen), Brill, ISBN 978-9004212145, page 195
55. The word and the world: India's contribution to the study of language (1990). Bimal Krishna Matilal. Oxford.
ISBN 978-0-19-562515-8.
56. Romila Thapar, Interpreting Early India. Oxford University Press, 1992, p.63
57. Surendranath Dasgupta (1992). A History of Indian Philosophy (https://books.google.com/books?id=PoaMFmS1
_lEC&pg=PA231). Reprint: Motilal Banarsidass (Original: Cambridge University Press). p. 231. ISBN 978-81-208-
0412-8.
58. White 2014, p. 1.
59. White 2014, p. 4.

Bibliography
Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York:
North Point Press, ISBN 978-0865477360
Flood, Gavin (1996). An Introduction to Hinduism (https://books.google.com/books?id=KpIWhKnYmF0C).
Cambridge University Press. ISBN 978-0-521-43878-0.
Larson, Gerald James (1998). Classical Sāṃkhya: An Interpretation of Its History and Meaning (https://books.go
ogle.com/books?id=Ih2aGLp4d1gC&printsec=frontcover#v=onepage&q&f=false). London: Motilal Banarasidass.
ISBN 978-81-208-0503-3.
Larson, Gerald James (2008). The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation (h
ttps://books.google.com/books?id=p6pURGdBBmIC). Motilal Banarsidass. ISBN 978-81-208-3349-4.
Radhakrishnan, S.; Moore, C. A. (1957). A Source Book in Indian Philosophy (https://archive.org/details/sourceb
ookinindi00radh). Princeton, New Jersey: Princeton University Press. ISBN 978-0-691-01958-1. Princeton
paperback 12th printing, 1989.
White, David Gordon (2011). Yoga, Brief History of an Idea (Chapter 1 of "Yoga in practice") (http://press.princeto
n.edu/chapters/i9565.pdf) (PDF). Princeton University Press.
White, David Gordon (2014), The Yoga Sutra of Patanjali: A Biography, Princeton University Press, ISBN 978-
0691143774

External links
Works by Patanjali (https://www.gutenberg.org/ebooks/author/950) at Project Gutenberg
Works by or about Patanjali (https://archive.org/search.php?query=%28%28subject%3A%22Patañjali%22%20O
R%20creator%3A%22Patañjali%22%20OR%20description%3A%22Patañjali%22%20OR%20title%3A%22Patañj
ali%22%29%20OR%20%28%22200-150%22%20AND%20%28%22Patañjali%22%20OR%20Patanjali%29%2
9%29%20AND%20%28-mediatype:software%29) at Internet Archive
 Works by Patanjali (https://librivox.org/author/3088) at LibriVox (public domain audiobooks)
"The Yoga Sutras of Patanjali" (http://www.iep.utm.edu/yoga/). Internet Encyclopedia of Philosophy.

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