Misplaced Pages

#832167

72-489: The 34 Yoga Sutras of Patanjali of the fourth chapter deal with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi , who has attained kaivalya , as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada. "…Or, to look from another angle,

144-448: A "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation". Whereas the purusa (spirit, or true self) of the yogin is bound to the prakriti – the material body subject to karmas and kleshas, the special purusa called Isvara is immaterial and ultimately free. Patanjali defines Isvara (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self/Spirit (पुरुषविशेष, puruṣa-viśeṣa )." } This sutra adds

216-531: A Lord...." The Bhagavad Gita , one of the chief scriptures of Hinduism, is considered to be based on this synthetic Samkhya-Yoga system. The Yoga Sūtras of Patañjali is a foundational text of the Yoga philosophy school of Hinduism. While there are differences between Buddhist tenets and the views presented in the Yoga Sutras, scholars have noted striking similarities between Patanjali's Yoga Sutras and

288-590: A broad stream of ascetic traditions in ancient India, in contrast to the Bhakti traditions and Vedic ritualism which were prevalent at the time. The contemporary Yoga tradition holds the Yoga Sutras of Patañjali to be one of the foundational texts of classical Yoga philosophy . However, the appropriation – and misappropriation – of the Yoga Sutras and its influence on later systematizations of yoga has been questioned by David Gordon White , who argues that

360-477: A composite of various traditions. The levels of samādhi taught in the text resemble the Buddhist jhanas . According to Feuerstein, the Yoga Sutras are a condensation of two different traditions, namely "eight limb yoga" (aṣṭāṅga yoga) and action yoga ( Kriya yoga ). The kriya yoga part is contained in chapter 1, chapter 2 sutras 1–27, chapter 3 except sutra 54, and chapter 4. The "eight limb yoga"

432-409: A few centuries after Patanjali and his "Hindu-izing" commentary subverted Yoga Sutras' original "Buddhist" teachings; while the majority scholarly view disagrees with this view. IAST The International Alphabet of Sanskrit Transliteration ( IAST ) is a transliteration scheme that allows the lossless romanisation of Indic scripts as employed by Sanskrit and related Indic languages. It

504-433: A font, etc. It can be enabled in the input menu in the menu bar under System Preferences → International → Input Menu (or System Preferences → Language and Text → Input Sources) or can be viewed under Edit → Emoji & Symbols in many programs. Equivalent tools – such as gucharmap ( GNOME ) or kcharselect ( KDE ) – exist on most Linux desktop environments. Users of SCIM on Linux based platforms can also have

576-402: A later 4th or 5th century AD commentator (as opposed to the ancient mythic figure). Vyasa is, however, not the only commentator on the text. Another well-known commentator on the Yoga Sutras is Vachaspati Mishra , who had also written commentaries on other schools of Indian philosophy such as Vedanta, Samkhya, Nyaya, and Mimamsa. After Vyasa, it is believed that Vachaspati Mishra’s commentary

648-707: A modifier key to type letters with diacritical marks. For example, alt + a = ā. How this is set up varies by operating system. Linux/Unix and BSD desktop environments allow one to set up custom keyboard layouts and switch them by clicking a flag icon in the menu bar. macOS One can use the pre-installed US International keyboard, or install Toshiya Unebe's Easy Unicode keyboard layout. Microsoft Windows Windows also allows one to change keyboard layouts and set up additional custom keyboard mappings for IAST. This Pali keyboard installer made by Microsoft Keyboard Layout Creator (MSKLC) supports IAST (works on Microsoft Windows up to at least version 10, can use Alt button on

720-799: A review of extant literature. This dating for the Pātañjalayogaśāstra was proposed as early as 1914 by Woods and has been accepted widely by academic scholars of the history of Indian philosophical thought. Edwin Bryant , on the other hand, surveyed the major commentators in his translation of the Yoga Sūtras . He observed 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." Bryant concluded that "A number of scholars have dated

792-517: Is kaivalya , discernment of purusha , the witness-consciousness, as distinct from prakriti , the cognitive apparatus, and disentanglement of purusha from prakriti's muddled defilements. The Yoga Sutras built on Samkhya notions of purusha and prakriti , and is often seen as complementary to it. It is closely related to Buddhism , incorporating some of its terminology. Samkhya , Yoga and Vedanta , as well as Jainism and Buddhism, can be seen as representing different manifestations of

SECTION 10

#1732773364833

864-696: Is Purusha meaning Self or consciousness, the others being Prakriti (primal nature), Buddhi (intellect or will), Ahamkara (ego), Manas (mind), five buddhindriyas (sensory capabilities), five karmendriyas (action-capabilities) and ten elements. The second part of the Sutras, the Sadhana, also summarizes the Samkhya perspectives about all seen activity lying within the realm of the three Gunas of Sattva (illumination), Rajas (passion) and Tamas (lethargy). The Yoga Sutras diverge from early Samkhya by

936-453: Is a collection of Sanskrit sutras ( aphorisms ) on the theory and practice of yoga – 195 sutras (according to Vyāsa and Krishnamacharya ) and 196 sutras (according to others, including BKS Iyengar ). The Yoga Sutras were compiled in the early centuries CE, by the sage Patanjali in India who synthesized and organized knowledge about yoga from much older traditions. The Yoga Sutras

1008-435: Is actually glottal , not velar . Some letters are modified with diacritics : Long vowels are marked with an overline (often called a macron ). Vocalic (syllabic) consonants, retroflexes and ṣ ( / ʂ ~ ɕ ~ʃ/ ) have an underdot . One letter has an overdot: ṅ ( /ŋ/ ). One has an acute accent : ś ( /ʃ/ ). One letter has a line below: ḻ ( / ɭ / ) (Vedic). Unlike ASCII -only romanisations such as ITRANS or Harvard-Kyoto ,

1080-555: Is based on Yamas and Niyama , as well as elements of the Guṇa theory of Samkhya. Patanjali adopts the theory of Guṇa from Samkhya. Guṇas theory states that three gunas (innate tendency, attributes) are present in different proportions in all beings, and these three are sattva guna (goodness, constructive, harmonious), rajas guna (passion, active, confused), and tamas guna (darkness, destructive, chaotic). These three are present in every being but in different proportions, and

1152-684: Is based on a scheme that emerged during the 19th century from suggestions by Charles Trevelyan , William Jones , Monier Monier-Williams and other scholars, and formalised by the Transliteration Committee of the Geneva Oriental Congress , in September 1894. IAST makes it possible for the reader to read the Indic text unambiguously, exactly as if it were in the original Indic script. It is this faithfulness to

1224-412: Is best known for its reference to ashtanga , eight elements of practice culminating in samadhi . The eight elements are yama (abstinences), niyama (observances), asana (yoga posture), pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration of the mind ), dhyana (meditation) and samadhi (absorption or stillness). The main aim of practice

1296-474: Is called a kevalin ( केवलिन् ). According to the Jains, only kevalins can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Yoga Sutras of Patanjali Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Yoga Sutras of Patañjali ( IAST : Patañjali yoga-sūtras)

1368-437: Is considered as a state in which puruṣa is bonded to prakriti in some form, in various permutations and combinations of various elements, senses, feelings, activity and mind. During the state of imbalance or ignorance, one of more constituents overwhelm the others, creating a form of bondage. The end of this bondage is called Kaivalya, liberation, or moksha by both Yoga and Samkhya school. The ethical theory of Yoga school

1440-637: Is described in chapter 2 sutras 28–55, and chapter 3 sutras 3 and 54. There are numerous parallels in the ancient Samkhya , Yoga and Abhidharma schools of thought, particularly from the 2nd century BCE to the 1st century AD, notes Larson. Patanjali's Yoga Sutras may be a synthesis of these three traditions. From the Samkhya school of Hinduism, Yoga Sutras adopt the "reflective discernment" ( adhyavasaya ) of prakrti and purusa (dualism), its metaphysical rationalism, and its three epistemic methods to gaining reliable knowledge. From Abhidharma Buddhism's idea of nirodhasamadhi , suggests Larson, Yoga Sutras adopt

1512-535: Is eternal, and once this awareness is achieved, a person cannot ever cease being aware; this is moksha , the soteriological goal in Hinduism. Book 3 of Patanjali's Yogasutra is dedicated to soteriological aspects of yoga philosophy. Patanjali begins by stating that all limbs of yoga are a necessary foundation to reaching the state of self-awareness, freedom and liberation. He refers to the three last limbs of yoga as samyama , in verses III.4 to III.5, and calls it

SECTION 20

#1732773364833

1584-415: Is only aware of its own nature as consciousness unmixed with any other object." While the Samkhya school suggests that jnana (knowledge) is a sufficient means to moksha , Patanjali suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha. Patanjali holds that avidya , ignorance is the cause of all five kleshas, which are

1656-411: Is roughly translated as complete understanding or supreme wisdom. Kevala jnana is believed to be an intrinsic quality of all souls. This quality is masked by karmic particles that surround the soul. Every soul has the potential to obtain omniscience by shedding off these karmic particles. Jain scriptures speak of twelve stages through which the soul achieves this goal. A soul who has attained kevala jnana

1728-605: Is still open on this issue. Patañjali divided his Yoga Sutras into four chapters or books (Sanskrit Pada ), containing in all 196 aphorisms, divided as follows: The metaphysics of Patanjali is built on the same dualist foundation as the Samkhya school. The universe is conceptualized as of two realities in Samkhya-Yoga schools: Puruṣa (consciousness) and prakriti (mind, cognition, emotions, and matter). It considers consciousness and matter, self/soul and body as two different realities. Jiva (a living being)

1800-410: Is the "next most authoritative." Other commentators include Bhoja Rāja , Vijñānabhikṣu , and Rāmānanda Sarasvatī. Vijñānabhikṣu, according to Bryant, wrote the "most insightful and useful commentary after that of Vyasa's." Bhoja Rāja and Rāmānanda Sarasvatī's commentaries follow the previous commentaries, without expanding much on what their predecessors have said. Hariharānanda Āraṇya , in contrast to

1872-512: Is the theory. The influence of Samkhya is so pervasive in the Sutras that the historian Surendranath Dasgupta went so far as to deny independent categorization to Patañjali's system, preferring to refer to it as Patanjala Samkhya , similar to the position taken by the Jain writer Haribhadra in his commentary on Yoga. Patañjali's Yoga Sutras accept the Samkhya's division of the world and phenomena into twenty-five tattvas or principles, of which one

1944-534: Is to free the individual from the clutches of the matter, and considers intellectual knowledge alone to be inadequate for the purpose – which is different from the position taken by Samkhya. However, the essential similarities between the Samkhya and Patañjali's system remained even after the addition of the Isvara principle, with Max Müller noting that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without

2016-576: The Bhakti traditions and Vedic ritualism which were also prevalent at the same time. The Vedanta - Sramana traditions, iconolatry and Vedic rituals can be identified with the Jnana marga, Bhakti marga and the Karma marga respectively that are outlined in the Bhagavad Gita . The Yoga Sutras are built on a foundation of Samkhya philosophy, and are generally seen as the practice while Samkhya

2088-578: The Bhāṣya was in fact Patañjali's own work. The practice of writing a set of aphorisms with the author's own explanation was well known at the time of Patañjali, as for example in Vasubandhu's Abhidharmakośabhāṣya (that, incidentally, Patañjali quotes). These research findings change the historical understanding of the yoga tradition, since they allow us to take the Bhāṣya as Patañjali's very own explanation of

2160-763: The ISO 15919 standard for transliterating Indic scripts emerged in 2001 from the standards and library worlds. For the most part, ISO 15919 follows the IAST scheme, departing from it only in minor ways (e.g., ṃ/ṁ and ṛ/r̥)—see comparison below. The Indian National Library at Kolkata romanization , intended for the romanisation of all Indic scripts , is an extension of IAST. The IAST letters are listed with their Devanagari equivalents and phonetic values in IPA , valid for Sanskrit , Hindi and other modern languages that use Devanagari script, but some phonological changes have occurred: * H

2232-537: The Kannada language . Vijñānabhiksu was a sixteenth-century Vedāntic philosopher. He writes about kaivalya explicitly in the fourth and final chapter of his Yogasārasamgraha . In Assam , the aboriginal ethnic Kaibarta-Jalkeot people (those still not Sanskritised) call their original religion Kewaliya Dharma. In this sect, "kewolia" is the highest stage at which the Bhakot becomes unconscious of everything else except

Kaivalya - Misplaced Pages Continue

2304-567: The Nyaya school prioritizes inference. The Vedānta school has as its main source testimony from the Upaniṣads , whereas the Yoga school ascribes supreme authoritativeness to "direct, personal experience". Bryant argues that because of its favoring of direct experience the Yoga Sutras will "remain a perennial source of interest to the empirical dispositions of the modern world". Patanjali differs from

2376-568: The Upanishads , including the Śvetāśvatara (I and VI) Kaivalya (25), the Amṛtabindu (29) and the Muktikā (1.18, 26, 31) Upanishads . The Muktika Upanishad (sloka 1.18–29) as explained by Rama to Hanuman , is the most superior form of Moksha and the essence of all Upanishads, higher than the four types of Mukti namely: Salokya, Saameepya, Sarupya, & Sayujya. In section 2 of

2448-555: The Yoga Sutras is often closer to "Buddhist Hybrid Sanskrit, the Sanskrit of the early Mahayana Buddhist scriptures, than to the classical Sanskrit of other Hindu scriptures". He adds, historical evidence suggests that yoga philosophical systems influenced, and were influenced by, other philosophical systems in India such as early Buddhism and Jainism. White mentions controversies about the Yoga Sutras. A significant minority of scholars, notes White for example, believes that Vyasa lived

2520-536: The Yoga Sūtras as late as the fourth or fifth century CE, but these arguments have all been challenged. ... All such arguments [for a late date] are problematic." Michele Desmarais summarized a wide variety of dates assigned to Yogasutra, ranging from 500 BCE to 3rd century CE, noting that there is a paucity of evidence for any certainty. She stated the text may have been composed at an earlier date given conflicting theories on how to date it, but latter dates are more commonly accepted by scholars. The Yoga Sutras are

2592-402: The "uncoupling of puruṣa from all connection with prakṛti and all involvement with the citta." Bryant states that, to Patanjali, Yoga-practice "essentially consists of meditative practices culminating in attaining a state of consciousness free from all modes of active or discursive thought, and of eventually attaining a state where consciousness is unaware of any object external to itself, that is,

2664-414: The 1st millennium BCE Indian texts such as Katha Upanishad , Shvetashvatara Upanishad and Maitri Upanishad . According to Wujastyk, referencing Maas, Patanjali integrated yoga from older traditions in Pātañjalayogaśāstra , and added his own explanatory passages to create the unified work that, since 1100 CE, has been considered the work of two people. Together the compilation of Patanjali's sutras and

2736-507: The Samkhya school, considers Pratyakṣa or Dṛṣṭam (direct sense perception), Anumāna (inference), and Śabda or Āptavacana (verbal testimony of the sages or shāstras) to be the only valid means of knowledge or Pramana . Unlike few other schools of Hinduism such as Advaita Vedanta , Yoga did not adopt the following three Pramanas : Upamāṇa (comparison and analogy), Arthāpatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof). Of

2808-465: The Sutra's release, Hindu scholars have debated and commented on who or what is Isvara ? These commentaries range from defining Isvara from a "personal god" to "special self" to "anything that has spiritual significance to the individual". Whicher states that while Patanjali's terse verses can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as

2880-600: The Vyasabhasya, is called Pātañjalayogaśāstra. The Yogabhashya is a commentary on the Yoga Sutras of Patañjali , traditionally attributed to the legendary Vedic sage Vyasa who is said to have composed the Mahabharata . This commentary is indispensable for the understanding of the aphoristic and terse Yoga sutras, and the study of the sutras has always referred to the Yogabhashya . Some scholars see Vyasa as

2952-525: The above figures, is a modern commentator on the text. Bryant explains that, even though "his is a standpoint exposed to Western thought", it is still "thoroughly grounded in tradition". Scholars hold that both texts, the sutras and the commentary were written by one person. According to Philipp A. Maas, based on a study of the original manuscripts, Patañjali's composition was entitled Pātañjalayogaśāstra ("The Treatise on Yoga according to Patañjali") and consisted of both Sūtras and Bhāṣya . This means that

Kaivalya - Misplaced Pages Continue

3024-405: The actual technique of Yoga procedures more exactly than the Buddhist exposition". However, states Werner, "The Buddha was the founder of his system, even though, admittedly, he made use of some of the experiences he had previously gained under various Yoga teachers of his time. Patanjali is neither a founder nor a leader of a new movement. (...) The ingenuity of his [Patanjali's] achievement lies in

3096-411: The addition of the principle of Isvara or God, as exemplified by Sutra 1.23 – "Iśvara pranidhãnãt vã", which is interpreted to mean that surrender to God is one way to liberation. Isvara is defined here as "a distinct Consciousness, untouched by afflictions, actions, fruitions or their residue". In the sutras, it is suggested that devotion to Isvara , represented by the mystical syllable Om may be

3168-461: The cause of suffering and saṁsāra . Liberation, like many other schools, is removal of ignorance, which is achieved through discriminating discernment, knowledge and self-awareness. The Yoga Sūtras is the Yoga school's treatise on how to accomplish this. Samādhi is the state where ecstatic awareness develops, state Yoga scholars, and this is how one starts the process of becoming aware of Purusa and true Self. It further claims that this awareness

3240-436: The characteristics of Isvara as that special Self/Spirit which is unaffected (अपरामृष्ट, aparamrsta ) by one's obstacles/hardships (क्लेश, klesha ), one's circumstances created by past or one's current actions (कर्म, karma ), one's life fruits (विपाक, vipâka ), and one's psychological dispositions/intentions (आशय, ashaya). The Yoga Sutras incorporated the teachings of many other Indian philosophical systems prevalent at

3312-460: The closely related non-theistic/atheistic Samkhya school by incorporating what some scholars have called a "personal, yet essentially inactive, deity" or "personal god" (Ishvara). Hindu scholars such as the 8th century Adi Sankara , as well as many modern academic scholars describe Yoga school as "Samkhya school with God." The Yogasutras of Patanjali use the term Isvara in 11 verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Ever since

3384-536: The consumer edition since XP. This is limited to characters in the Basic Multilingual Plane (BMP). Characters are searchable by Unicode character name, and the table can be limited to a particular code block. More advanced third-party tools of the same type are also available (a notable freeware example is BabelMap ). macOS provides a "character palette" with much the same functionality, along with searching by related characters, glyph tables in

3456-653: The cry/speech of all living beings. Once a yogi reaches this state of samyama , it leads to unusual powers, intuition, self-knowledge, freedoms and kaivalya , the redemptive goal of the yogi. The epistemology in Patanjali's system of Yoga, like the Sāmkhya school of Indian philosophy, relies on three of six Pramanas , as the means of gaining reliable knowledge. These included Pratyakṣa (perception), Anumāṇa (inference) and Sabda ( Āgama or Āptavacana , word/testimony of reliable sources). Patanjali's system, like

3528-528: The diacritics used for IAST allow capitalisation of proper names. The capital variants of letters never occurring word-initially ( Ṇ Ṅ Ñ Ṝ Ḹ ) are useful only when writing in all-caps and in Pāṇini contexts for which the convention is to typeset the IT sounds as capital letters. For the most part, IAST is a subset of ISO 15919 that merges the retroflex (underdotted) liquids with the vocalic ones ( ringed below ) and

3600-525: The fundamental nature and psychological dispositions of beings is a consequence of the relative proportion of these three gunas . When sattva guna predominates in an individual, the qualities of lucidity, wisdom, constructiveness, harmony, and peacefulness manifest themselves; when rajas is predominant, attachment, craving, passion-driven activity and restlessness manifest; and when tamas predominates in an individual, ignorance, delusion, destructive behavior, lethargy, and suffering manifest. The theory underpins

3672-606: The meaning of his somewhat cryptic sūtras. The Yogabhashya states that 'yoga' in the Yoga Sutras has the meaning of 'samadhi'. Another commentary (the Vivarana ) by a certain Shankara, confirms the interpretation of yogah samadhih (YBh. I.1): 'yoga' in Patañjali's sutra has the meaning of 'integration'. This Shankara may or may not have been the famed Vedantic scholar Adi Shankara (8th or 9th century). Scholarly opinion

SECTION 50

#1732773364833

3744-531: The most efficient method of achieving the goal of Yoga. This syllable Om is a central element of Hinduism, appearing in all the Upanishads , including the earliest Chandogya and Brihadaranyaka Upanishads, and expounded upon in the Mandukya Upanishad. Another divergence from Samkhya is that while the Samkhya holds that knowledge is the means to liberation, Patañjali's Yoga insists on the methods of concentration and active striving. The aim of Yoga

3816-645: The natural Animistic all-pervading Entity. They are related to the original Ratikhowa Hokam and are originally from the indigenous Kaibarta community. The Ratikhowa Puja and Hokam, Marei Puja, Kewaliya Dharma, Chamon Puja, Jal Goxai/Kuwor/Dangoria aak Thogi Dia and other Ancestral Night Spirit Worship of Tantric origin can be considered the original native remnants of the original Kaibarta tribal Tantric Religious traditions and culture related to religious beliefs of their ancestors Luipa , Minapa etc. Kaivalya, also known as Kevala Jnana , means omniscience in Jainism and

3888-749: The opportunity to install and use the sa-itrans-iast input handler which provides complete support for the ISO 15919 standard for the romanization of Indic languages as part of the m17n library. Or user can use some Unicode characters in Latin-1 Supplement, Latin Extended-A, Latin Extended Additional and Combining Diarcritical Marks block to write IAST. Only certain fonts support all the Latin Unicode characters essential for

3960-456: The original scripts that accounts for its continuing popularity amongst scholars. Scholars commonly use IAST in publications that cite textual material in Sanskrit, Pāḷi and other classical Indian languages. IAST is also used for major e-text repositories such as SARIT, Muktabodha, GRETIL, and sanskritdocuments.org. The IAST scheme represents more than a century of scholarly usage in books and journals on classical Indian studies. By contrast,

4032-621: The philosophy of mind in the Yoga school of Hinduism. 1.2. Yoga is the inhibition of the modifications of the mind. 1.3. Then the Seer is established in his own essential and fundamental nature. 1.4. In other states there is assimilation (of the Seer) with the modifications (of the mind). Yoga Sutra of Patanjali According to Bryant, the purpose of yoga is liberation from suffering, by means of discriminative discernment. The eight limbs are "the means of achieving discriminative discernment,"

4104-506: The power of pure consciousness settles in its own pure nature." —Kaivalya Pada: Sutra 34. "Only the minds born of meditation are free from karmic impressions." — Kaivalya Pada: Sutra 6. "Since the desire to live is eternal , impressions are also beginningless. The impressions being held together by cause , effect , basis and support , they disappear with the disappearance of these four." — Kaivalya Pada: Sutra 10–11. The terms kevala, kaivalya, or kaivalya-mukti are encountered in

4176-399: The pursuit of an altered state of awareness. However, unlike Buddhism, which avoids stating whether self and soul exist, Yoga is physicalist and realist, like Samkhya, believing that each individual has a self and soul. The third concept that Yoga Sutras synthesizes into its philosophy is the ancient ascetic traditions of isolation, meditation and introspection, as well as the yoga ideas from

4248-471: The right side of the keyboard instead of Ctrl+Alt combination). Many systems provide a way to select Unicode characters visually. ISO/IEC 14755 refers to this as a screen-selection entry method . Microsoft Windows has provided a Unicode version of the Character Map program (find it by hitting ⊞ Win + R then type charmap then hit ↵ Enter ) since version NT 4.0 – appearing in

4320-407: The same Upanishad, Rama mentioned that Kaivalya-Mukti is the ultimate liberation (both jivanmukti and videha-mukti ) from prarabdha karma and it can be attained by everyone through studying the 108 authentic Upanishads thoroughly from a realized guru, which will destroy the three forms of bodies (gross, subtle and causal). The Yogatattva Upanishad (16–18) reads, "Kaivalya is the very nature of

4392-431: The same name is credited with the authorship of the classic text on Sanskrit grammar named Mahābhāṣya that is firmly datable to the second century BC. Although some scholars argue that this is the same Patanjali who authored the Yoga Sutras , the two works are completely different in subject matter, and Indologist Louis Renou has shown that there are significant differences in language, grammar and vocabulary. Before

SECTION 60

#1732773364833

4464-547: The self, the supreme state (paramam padam). It is without parts and is stainless. It is the direct intuition of the Real-existence, intelligence and bliss. it is devoid of birth, existence, destruction, recognition, and experience. This is called knowledge." Following the rise of the Vijayanagara Empire in the 14th century, Veerashaivism experienced growth in southern India. Some Veerashaiva scholars of

4536-400: The short close-mid vowels with the long ones. The following seven exceptions are from the ISO standard accommodating an extended repertoire of symbols to allow transliteration of Devanāgarī and other Indic scripts , as used for languages other than Sanskrit. The most convenient method of inputting romanized Sanskrit is by setting up an alternative keyboard layout . This allows one to hold

4608-527: The teachings in Buddhist texts . Karel Werner writes, "Patanjali's system is unthinkable without Buddhism. As far as its terminology goes there is much in the Yoga Sutras that reminds us of Buddhist formulations from the Pāli Canon and even more so from the Sarvāstivāda Abhidharma and from Sautrāntika ." He adds, "upon the whole it [Patanjali's Yoga sutras] is more elaborate and summarizes

4680-519: The technology for "discerning principle" and mastery of citta and self-knowledge. In verse III.12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend

4752-521: The text fell into relative obscurity for nearly 700 years from the 12th to 19th century, and made a comeback in the late 19th century due to the efforts of Swami Vivekananda , the Theosophical Society and others. It gained prominence as a classic in the 20th century. The colophons of manuscripts of the Yoga Sutras attribute the work to Patanjali . The identity of Patañjali has been the subject of academic debate because an author of

4824-459: The thoroughness and completeness with which all the important stages of Yoga practice and mental experiences are included in his scheme, and in their systematic presentation in a succinct treatise." Werner adds that the ideas of existence and the focus on "Self, Soul" in Patajali's Yogasutra are different from the "no Self" precepts of Buddhism. According to David Gordon White , the language of

4896-481: The three pramanas that it accepts as valid, pratyakṣa (perception) is the most important according to Yoga Sutras . It is superior to the other two sources because testimony ( sabda ) and inference ( anumāna ) are ultimately dependent on a prior perception. Bryant distinguishes Yoga school from the Vedānta , Nyaya and Mīmāṃsā in their prioritizing of different pramanas . The Mīmāṃsā school prioritizes testimony and

4968-437: The time of Bhoja (11th century), no known text conflates the identity of the two authors. Philipp A. Maas assessed Patañjali's Pātañjalayogaśāstra 's date to be about 400 CE, based on synchronisms between its arguments and those of Vasubandhu , on tracing the history of the commentaries on it published in the first millennium CE, on the opinions of earlier Sanskrit commentators, on the testimony of manuscript colophons and on

5040-467: The time such as Nijaguna Shivayogi (c. 1500) attempted to unify Veerashaivism with Shankara's Advaitism . His best known work is the Kaivalya Paddhati , a collection of swara cavhanas set to classical ragas . Other popular writers of this tradition are Nijaguna Shivayogi, Shadaksharadeva (Muppina Shadakshari), Mahalingaranga and Chidanandavadhuta. The Kaivalya literature was entirely in

5112-437: The time. According to Zimmer, Samkhya and Yoga are two of several schools of philosophy that originated over the centuries that had common roots in the pre-Aryan cultures and traditions of India. Yet, the orthodox Hindu philosophies of Samkhya , Yoga , Vedānta , as well as the non-orthodox Nastika systems of Jainism and Buddhism can all be seen as representing one stream of spiritual activity in ancient India, in contrast to

5184-487: The transliteration of Indic scripts according to the IAST and ISO 15919 standards. For example, the Arial , Tahoma and Times New Roman font packages that come with Microsoft Office 2007 and later versions also support precomposed Unicode characters like ī . Many other text fonts commonly used for book production may be lacking in support for one or more characters from this block. Accordingly, many academics working in

#832167