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54-803: He is best known for his works, the Vākyapadīya (a treatise on sentences and words), Mahābhāṣyatikā (a commentary on Patanjali's Mahabhashya ), Vākyapadīyavṛtti (a commentary on Vākyapadīya kāṇḍas 1 and 2), Śabdadhātusamīkṣā , and the 300-verse collection Śatakatraya . Bhartrhari's philosophy is marked by the concept of "Shabda-Brahman", that the ultimate reality is expressed through words. He posited that language and cognition are linked and that by understanding grammar one can attain spiritual liberation. Bhartrhari's works have been studied in various Indian philosophical traditions, including Vedanta and Mimamsa . Islamic and Western scholars have also shown interest through various translations and commentaries. In

108-415: 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. This concept has been linked to the modern notion of phoneme ,

162-484: A grammarian named Vasurāta. Bhartrhari credits some of his theories to Vasurāta in his work the Vakyapadiya . The Chinese traveller Yi-Jing (635-713 CE) mentions Bhartrhari in his travel notes. He claims that Bhartrhari was a Buddhist and wrote the works Vakyapadiya , Peina , and a commentary on Patanjali 's Mahabhashya . Researchers have found some of the details given by Yi-Jing to be erroneous, specifically

216-490: A reflection of Bhartrhari's renunciation) . The date of composition is unknown but it is believed to have been written over the course of Bhartrhari's life. Bhartrhari uses various poetic devices including metaphors, similes, and paradoxes to convey complex ideas. Bhartrhari's works have been studied in various Indian philosophical traditions, including Vedanta and Mimamsa . Islamic and Western scholars have also shown interest through various translations and commentaries. In

270-575: 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: योगेन चित्तस्य पदेन वाचां मलं शरीरस्य च वैद्यकेन। योऽपाकरोत्तं प्रवरं मुनीनां पतञ्जलिं प्राञ्जलिरानतोऽस्मि॥ Yōgēna cittasya padēna vācāṁ malaṁ śarīrasya ca vaidyakēna. Yōpākarōttaṁ pravaraṁ munīnāṁ patañjaliṁ prāñjalirānatōsmi English translation: I bow with my hands together to

324-520: Is a compound name from "patta" (Sanskrit: पत, "falling, flying") and "añj" (अञ्ज्, "honor, celebrate, beautiful") or "añjali" (अञ्जलि, "reverence, joining palms of the hand"). Many scholars including Louis Renou have suggested that the Patañjali who wrote on Yoga was a different person than the Patanjali who wrote a commentary on Panini's grammar. In 1914, James Wood proposed that they were

378-671: Is a fourth scholar also named Patanjali, who likely lived in 8th-century and wrote a commentary on Charaka Samhita and this text is called Carakavarttika . 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 . Patanjali is honoured with invocations and shrines in some modern schools of yoga, including Iyengar Yoga and Ashtanga Vinyasa Yoga . The yoga scholar David Gordon White writes that yoga teacher training often includes "mandatory instruction" in

432-453: Is an Indian linguistic treatise on the philosophy of language, grammar, and semantics. It is divided into 3 main sections (or kāṇḍa): Brahma-kāṇḍa (Book of Brahman), Vākya-kāṇḍa (Book of Sentences), and Pada-kāṇḍa (Book of Words), and contains about 635 verses. The Brahma-kāṇḍa treats the metaphysical aspects of language. The Vākya-kāṇḍa deals with sentence structure and the relationship between its components. The Pada-kāṇḍa focuses on

486-441: Is best known for his work in the philosophy of language. He wrote four books on grammar (vyākaraṇa): Vākyapadīya , Mahābhāṣyatikā (an early sub-commentary on Patanjali's Vyākaraṇa-Mahābhāṣya ), Vākyapadīyavṛtti (commentary on Vākyapadīya kāṇḍas 1 and 2), and Śabdadhātusamīkṣā. As a poet, he also wrote the Śatakatraya , or Śataka , a three-part collection of 300 verses. The Vākyapadīya , also known as Trikāṇḍī (three books),

540-503: Is further elaborated in the Vākyapadīya. This text is studied by Sanskrit grammarians and philosophers. The Śatakatraya ("Three Centuries": śataka, "century"; traya, "three") consists of three collections of 100 verses each. The collections are Niti Śataka (Ethics, which details principles of righteous living) , Śringara Śataka (Love, which details the complexities of love and relationships), and Vairagya Śataka (Detachment,

594-570: Is important to learn about various traditions and the works of earlier scholars. The final book is focused on individual words, their formation, and their meanings. The rules governing the formation and interpretation of words is also discussed here. Book 3 comprises 14 chapters ( samuddeśas ): The following commentaries of the work are known: Book 1 Book 2 Book 3 Patanjali Patanjali ( Sanskrit : पतञ्जलि , IAST : Patañjali , Sanskrit pronunciation: [pɐtɐɲdʑɐli] ; also called Gonardiya or Gonikaputra )

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648-553: 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

702-438: Is often stated as having claimed there was a hostility between the orthodox Brahminic ( Astika ) groups and the heterodox, nAstika groups ( Buddhism , Jainism , and atheists), like that between a mongoose and a snake. Nathan McGovern argues Patanjali never used this mongoose-snake analogy. Patanjali also sheds light on contemporary events, commenting on the recent Greek incursion, and also on several tribes that lived in

756-492: Is said to be at Rameswaram Shiva temple and a shrine for him still exists in the temple. Nandhi arulPetra Nadharai Naadinom Nandhigal Nalvar Siva Yoga MaaMuni Mandru thozhuda Patañjali Vyakramar Endrivar Ennodu (Thirumoolar) Enmarumaame Translation We sought the feet of the God who graced Nandikesvara The Four Nandhis , Sivayoga Muni, Patañjali, Vyaghrapada and I (Thirumoolar) We were these eight. Whether

810-460: 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

864-404: The Vākyapadīya ("Treatise on Sentences and Words"). This text is a comprehensive study of grammar and its metaphysical foundations. Bhartrhari's philosophy is marked by the concept of "Shabda-Brahman", which holds that the ultimate reality is expressed through words. He posited that language and cognition are linked and that by understanding grammar one can attain spiritual liberation. Bhartrhari

918-654: 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. Regarding his early years, the 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 ( Nandi (Hinduism) ), as stated in Tirumular 's Tirumandiram (Tantra 1). His Samadhi

972-474: The vrtti , the author explains that something that exists is as good as non-existent unless spoken of using language; similarly, non-existent things become as good as real when language brings them to one's mind. The author describes language as the basis of all branches of knowledge, and of all arts and crafts. He discusses the relationship between language and other concepts, such as cognition, consciousness, merit, spirituality, and scriptures. He also discusses

1026-550: The 10th century states that the one and the same Patanjali was behind all the three treatises. 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. In

1080-554: 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. 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 . Scholars consider the Yoga Sūtras of Patañjali formulations as one of

1134-523: 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

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1188-619: The Chinese pilgrim I-tsing mentions that the Mahabhasya is studied in India and advanced scholars learn it in three years. Self study Practice self study, to commune with your chosen divinity. — Patanjali, Yogasutras II.44 In the Yoga tradition, Patañjali is a revered name. This Patañjali's oeuvre comprises the sutras about Yoga ( Yogasūtra ) and the commentary integral to

1242-619: The Northwest regions of the subcontinent. Patanjali is also the reputed author of a medical text called Patanjalah , also called Patanjala or Patanjalatantra . 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 . 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 . There

1296-543: The Yoga Sutras may date from as late as the 4th century C.E., 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 Chakrapani Datta , and

1350-552: 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 ( 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 . The text fell into obscurity for nearly 700 years from

1404-525: The commentaries on it published in the first millennium CE. Edwin Bryant, on the other hand, surveys the major commentators in his translation of the Yoga Sūtras . 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." Bryant concludes that "A number of scholars have dated

1458-652: 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

1512-479: 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 ). 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

1566-443: 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 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

1620-425: The entire collection containing the three books. Vākyapadiya originally referred only to the second book of the collection, and later came to refer to the first two books. The Trikāṇḍī, also known as Vākyapadīya, contains 3 kāṇḍas (sections): Brahmakāṇḍa (Book of Brahman), Vākyakāṇḍa (Book of Sentences), and Padakāṇḍa (Book of Words). Bhartrhari's Trikāṇḍī presents Vedas as the organizing principle of

1674-468: 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. Of the three ancient grammarians, the chronological dating of Patanjali to mid 2nd century B.C. is considered as "reasonably accurate" by mainstream scholarship. The text influenced Buddhist grammatical literature, as well as memoirs of travellers to India. For example,

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1728-458: The field of Indian poetics, Bhartrhari's Śatakatraya continues to be revered and studied and has been translated into many languages, affording access to a global audience. Bhartrhari is believed to have been born in Ujjain , Malwa , India and lived in the 5th century. Details of his personal life are not known, but it is assumed, and accepted by scholars, that he lived between 485 and 540 CE. He

1782-482: The field of Indian poetics, Bhartrhari's Śatakatraya continues to be revered and studied. The Śatakatraya has been translated into many languages, affording access to a global audience. Trik%C4%81%E1%B9%87%E1%B8%8D%C4%AB Trikāṇḍī ("Three books") is a Sanskrit treatise on the philosophy of language and grammar ( vyakarana ), written by the 5th-century Indian grammarian and philosopher Bhartṛhari . Some 19th-20th century printed editions refer to it by

1836-491: The foundations of classical Yoga philosophy of Hinduism. 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 –

1890-496: The grammatical tradition, Patañjali is believed to have lived in the second century BCE. 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. The dating of Patanjali and his Mahabhasya is established by a combination of evidence: that from the Maurya Empire period, the historical events mentioned in

1944-593: The importance of the grammar ( vyakarana ), calling it "the door to liberation", and describing it as the first among the six auxiliary sciences , because other sciences can be understood only through it. The text then discusses various topics, including words, meanings, and the relationship between them; the scope of grammar; linguistic forms; sphota ; cognizance of the sound, etc. The author states that children understand language because of "dispositional tendencies" from their previous births; they attempt to speak out of intuition, not because they are taught to speak. In

1998-427: The meaning of linguistic forms. He lists six varieties of intuition, and discusses the role of intuition in understanding the meaning of a sentence. He then discusses constituents of words (such as prefix, suffix, stem, and roots); linguistic forms (nouns, verbs, prepositions, particles, and postpositions); phonemes; compound words; homophones; concatenations of words. The author states that one must distinguish between

2052-427: The meaning of the word "burning" through language. The author also discusses other related topics, such as completeness of a sentence, emphasis, and related topics. In the epilogue, the author talks about different grammar traditions of India, stating that his teacher had mastered all of them. He mentions several earlier scholars, including Panini , Patanjali , Chandra, Baiji, Saubhava, and Haryaska. He states that it

2106-412: The meaning of words, phonetics, morphology, and semantics. Bhartrhari's philosophy is centred around the concept of " sphoṭa ". He believed that sphoṭa carries the meaning of the word(s) and is revealed to the listener upon hearing the word(s). Unlike Patanjali, Bhatrihari applies the term sphoṭa to each element of the utterance, varṇa ( varṇasphoṭa; the letter or syllable), pada ( padasphoṭa;

2160-462: 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

2214-410: The possible and intended meanings of the linguistic forms, and discusses various factors that determine the meaning. He also discusses various views on the relationship between language and meaning. For example, some people think that language only produces a memory, it does not establish the meaning: a burned man understands the meaning of burning when he comes in contact with fire, as opposed to learning

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2268-405: 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 20th century to the issue of the historicity or identity of this author or these authors. Amongst the more important authors called Patañjali are: According to Monier Monier-Williams , the word "Patañjali"

2322-457: The same person. 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. The view that these were likely two different authors is generally accepted, but some Western scholars consider them as a single entity. Some in the Indian tradition have held that one Patañjali wrote treatises on grammar, medicine and yoga. This has been memorialised in

2376-665: The sutras, called the Bhāṣya . Some consider the sutras and the Bhaṣya to have had different authors, the commentary being ascribed to "an editor" (Skt. "vyāsa"). According to Phillipp Maas, the same person named Patanjali composed the sutras and the Bhāṣya commentary. Radhakrishnan and Moore attribute the text to the grammarian Patañjali, dating it as 2nd century BCE , during the Maurya Empire (322–185 BCE). Maas estimates Patañjali's Yogasutra's date to be about 400 CE, based on tracing

2430-522: The text provides a holistic view of language, encompassing its philosophical foundations, sentence structurer, and word formation. The Brahmakāṇḍa discusses the concept of Brahman , stating that it "creates the diversity of the world out of language". It briefly discusses the Vedic branches and the Vedas as a source of rites, smṛti , schools of philosophy , and traditional knowledge. The author highlights

2484-537: The time period that he was alive and that he was a Buddhist. Bhartrhari's philosophical position is widely held to be an offshoot of the Vyākaraṇa or grammarian school, closely allied to the realism of the Nyayas and distinctly opposed to Buddhist positions such as those of Dignaga , who was closer to phenomenalism . Bhartrhari is known for his work in the philosophy of language, particularly his theories articulated in

2538-406: The title Vākyapadiya , which is actually the title of a part of it. Bhartṛhari's work is significant for its comprehensive treatment of the relationship between language, thought, and reality. Trikāṇḍī which literally means three books, is the name of the works. However, the early printed editions of the work, such as those from 1888 and 1905, incorrectly presented Vākyapadiya as the title of

2592-604: 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, 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

2646-456: The use of incorrect linguistic forms ( apabhramsha ). The author lists various definitions of a sentence by different authorities, such as Katyayana, the Mimamsa school, and different logicians ( nyaya-vadins ). He then discusses the concept of sphota , and various views regarding the divisibility and indivisibility of a sentence and its meaning. The author discusses 12 views regarding

2700-442: The word), and vākya ( vākyasphoṭa; the sentence). The Mahābhāṣyatikā , also known as Tripadi or Mahabhashyadipika , is a commentary on Patanjali's Mahabhashya , which itself is a commentary on Pāṇini's Aṣṭādhyāyī . Bhartrhari analyses grammatical rules and explores the metaphysical and epistemological aspects of language. Within this text, Bhartrhari also discusses the connection between words and their meanings, which

2754-517: 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. Patanjali also defines an early notion of sphota , which would be elaborated considerably by later Sanskrit linguists like Bhartrihari . In Patanjali,

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2808-578: The world, serving not just as a guide ( upadestr ) for proper conduct and knowledge, but as the underlying essence ( prakrti ) of the universe, suggesting that the Veda is both the source of knowledge and the foundation of the world's existence. The first two parts are divided into kārikā s (verses) and vṛtti (commentary). Since the earliest times, tradition attributes the authorship of the vṛtti s to Bhartṛhari himself, although some manuscripts name Harivṛṣabha alias Vṛṣabha as their author. The structure of

2862-480: Was an author, mystic and philosopher in ancient India . He is believed to be an author and compiler of a number of Sanskrit works. The greatest of these are the Yoga Sutras , a classical yoga text. Estimates based on analysis of his works suggests that he may have lived between the 2nd century BCE and the 5th century CE. Patanjali is regarded as an avatar of Adi Sesha . There is speculation as to whether

2916-469: Was associated with the court of Valabhi (modern Vala, Gujarat ) but decided to follow the path of Indian sages and renounced a sensual life to find higher meaning. He attempted to live a monastic life but was unable to successfully detach from worldly pleasures. After some time, he lived a life as a yogi in Ujjain till his death. Siṃhasūrigaṇi, a 6th-century Jain writer, states that Bhartrhari studied under

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