The most important text of what popular practice, varieties of which include hatha, mantra and raja is attributed to Patañjali?
"the text attributes its lineage to the Nath Sampraday: Svātmārāma Yogi Swatmarama (; IAST: svātmārāma) was a 15th and 16th century yogic sage in India. He is best known for compiling the yoga manual Hatha Pradipika or ""Light on Hatha Yoga"". This manual describes the use of Shatkarma, Asanas, Pranayama, Mudras, and Bandhas, and their practice as the means to awaken the Kundalini, leading to deeper and deeper states of Samadhi. Swatmarama maitains throughout the text that Hatha Yoga's true purpose is the arousal of the Kundalini, until perfection in Raja Yoga is achieved, i.e. liberation. Very little is known"
"celebrated text in the West, states White, because of ""Big Yoga – the corporate yoga subculture"". Yoga Sutras of Patanjali The Yoga Sūtras of Patañjali are a collection of 196 Indian sutras (aphorisms) on the theory and practice of yoga. The ""Yoga Sutras"" were compiled prior to 400 CE by Sage Patanjali who synthesized and organized knowledge about yoga from older traditions. The ""Yoga Sūtras of Patañjali"" 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. David Gordon White points to a"
"Yoga Sutras of Patanjali The Yoga Sūtras of Patañjali are a collection of 196 Indian sutras (aphorisms) on the theory and practice of yoga. The ""Yoga Sutras"" were compiled prior to 400 CE by Sage Patanjali who synthesized and organized knowledge about yoga from older traditions. The ""Yoga Sūtras of Patañjali"" 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. David Gordon White points to a period of when the text fell into relative obscurity for nearly 700 years from the 12th"
"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 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"
"popular parlance distinguished from each other as Samkhya with and Samkhya without 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. Scholars have presented different viewpoints on the relationship between Patanjali's Yoga Sutras and 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"
"them to various places to spread the teachings of Shaiva Siddhanta. Though some of these disciples were sent as far as China to spread the Shaiva Siddhanta philosophy of their Guru, the work of two is especially important. ""Patanjali"" is remembered as the author of the Yoga Sutras. This crucial text is one of the most widely quoted and respected texts on the practice of Yoga. Its translations are studied today in Yoga Centers throughout the world. Most of the mystical, Sanskrit vocabulary of Yoga teachings are first codified in this text. The Ashtanga Yoga (eight-limbed) process of Yoga comes"
"Sutras"" to a status it never knew previously. Hindu orthodox tradition holds the ""Yoga Sūtras 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 scholars such as David Gordon White. The ""Yoga Sūtras"" text is attributed to Patanjali. Much confusion surrounds this Patañjali, because an author of the same name is credited to be the author of the classic text on Sanskrit grammar named ""Mahābhāṣya."" Yet the two works in Sanskrit are completely"
"Sūtras of Patañjali"" describes an eightfold path (yama and niyama instead of shatkarma and mudra, and addition of dharana). The closing stanzas on samadhi teach different methods than those described by Patanjali. The earliest translation of the text into English was by Srisa Chandra Vasu. Gheranda Samhita Gheranda Samhita (IAST: gheraṇḍasaṁhitā, घेरंडसंहिता, meaning “Gheranda's collection”) is a Sanskrit text of Yoga in Hinduism. It is one of the three classic texts of hatha yoga (the other two being the ""Hatha Yoga Pradipika"" and the ""Shiva Samhita""), and one of the most encyclopedic treatise in yoga. Fourteen manuscripts of the text"
"For example, the Chinese pilgrim I-tsing mentions that the ""Mahabhasya"" is studied in India and advanced scholars learn it in three years. In the Yoga tradition, Patañjali is a revered name. This Patañjali's oeuvre comprises the sutras about Yoga (""Yogasūtra"") and the commentary integral to 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"
"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 the foundations of classical Yoga philosophy of Hinduism. The (""great commentary"") of Patañjali on the of 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 – the word-meaning association is natural. These issues in the"
"the hostility between these groups was like that between a mongoose and a snake. 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. 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"
"Patanjali Amongst the more important authors called Patañjali are: He is said to have attainted Samadhi through yogic meditation at the Brahmapureeswarar Temple located at Tirupattur,Tamil Nadu,India According to Monier Monier-Williams, the word ""Patañjali"" 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""). 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. In 1914, James Wood proposed that they were the same"
"either the precepts of Hatha Yoga or Patañjali's ""Yoga Sūtras"". Modern interpretations and literature that discusses ""Raja yoga"" often credit Patañjali's ""Yogasūtras"" as its textual source, but many neither adopt the teachings nor the philosophical foundations of the Yoga school of Hinduism. This mixing of concepts has led to confusion in understanding historical and modern Indian literature on Yoga. The Shaiva Yoga text, ""Amanaska"", dated to be from the 12th century CE or earlier, is a dialogue between Vamadeva and deity Shiva. In the second chapter, the text mentions Raja yoga, and explains why it is called so. It states"
"Specifically, yoga is one of the six ""āstika"" (""orthodox"") schools of Hindu philosophy. It is based on the ""Yoga Sūtras of Patañjali"". Various traditions of yoga are found in Hinduism, Buddhism, Jainism and Sikhism. Pre–philosophical speculations and diverse ascetic practices of first millennium BCE were systematized into a formal philosophy in early centuries CE by the ""Yoga Sutras of Patanjali"". By the turn of the first millennium, Hatha yoga emerged as a prominent tradition of yoga distinct from the Patanjali's ""Yoga Sutras"". While the ""Yoga Sutras"" focus on discipline of the mind, Hatha yoga concentrates on health and purity of"
"Mahābhāṣya The (, , ""great commentary""), attributed to Patañjali, is a commentary on selected rules of Sanskrit grammar from 's treatise, the ""Ashtadhyayi"", as well as Kātyāyana's ""Varttika"", an elaboration of Pāṇini's grammar. It is dated to the 2nd century BCE. Patañjali is one of the three most famous Sanskrit grammarians of ancient India, other two being and Kātyayana who preceded Patañjali (dated to c. 150 BCE). Kātyayana's work (nearly 1500 vārtikas on ) is available only through references in Patañjali's work. It was with Patañjali that the Indian tradition of language scholarship reached its definite form. The system thus"
"and consisted of both ""Sūtras"" and ""Bhāṣya"". 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 the Vyasabhasya, is called Pātañjalayogaśāstra. According to Maas, this means that the earliest commentary on the ""Yoga Sūtras"", the ""Bhāṣya"", that has commonly been ascribed to some unknown later author Vyāsa (""the editor""), was Patañjali's own work. Patañjali divided his ""Yoga Sutras"" into four chapters or books (Sanskrit ""pada""), containing"
"study of the sutras has always referred to the ""Yogabhashya"". Some scholars see Vyasa as a later 4th or 5th century CE commentator (as opposed to the ancient mythic figure). Other 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 the ""Bhāṣya"" was in fact Patañjali's own work. The practice of writing a set of aphorisms with the author's"
"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 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: This tradition is discussed"
"Raja Yoga (book) Raja Yoga is a book by Swami Vivekananda about ""Raja Yoga"", his interpretation of Patanjali's Yoga sutras. The book was published in July 1896. It became an instant success and was highly influential in the western understanding of Yoga. ""Raja Yoga"" contains transcripts of lectures by Vivekananda on ""Raja Yoga"", his interpretation of Patanjali's Yoga sutras, and a ""rather free translation"" of Patanjali's Yoga Sutras plus Vivekananda's commentaries, which also was a series of talks. It presents Vivekananda's understanding and interpretation of Patanjali's Yoga Sutras, ""and a selection of ""hathayoga"" teachings on the basis of the beliefs"
"remains a matter of some dispute. Some modern translations and interpretations are: Patañjali was not the first to write about yoga. Much about yoga is written in the Mokṣadharma section of the epic ""Mahābhārata"". The members of the Jaina faith had their own, different literature on yoga, and Buddhist yoga stems from pre-Patanjali sources. Some of the major commentaries on the ""Yoga Sutras"" were written between the ninth and sixteenth century. After the twelfth century, the school started to decline, and commentaries on Patanjali's Yoga philosophy were few. By the sixteenth century Patanjali's Yoga philosophy had virtually become extinct. The"
"Indian scholars reviewed it, then published their ""Bhāṣya"" (notes and commentary) on it, which together form a canon of texts called the ""Pātañjalayogaśāstra"" (""The Treatise on Yoga of Patañjali""). According to Axel Michaels, the ""Yoga Sutras"" are built upon fragments of texts and traditions from ancient India. According to Feuerstein, the ""Yoga Sutras"" are a condensation of two different traditions, namely ""eight limb yoga"" (ashtanga yoga) and action yoga (""kriya yoga""). The ""kriya yoga"" part is contained in chapter 1, chapter 2 verse 1-27, chapter 3 except verse 54, and chapter 4. The ""eight limb yoga"" is described in chapter"
"the ""Aṣṭādhyāyī"" is attributed to Kātyāyana (~3rd century BCE), followed by the famous ""Mahābhāṣya"" of Patañjali (~2nd century BCE) which has survived into the modern age. Other commentaries on the ""Aṣṭādhyāyī"" likely existed, because they are cited by other Indian scholars, but these texts are believed to be lost to history. Pāṇini writes that the ""Anjna"" (popular usage of a word) is the superseding authority, and the theoretically derived meaning of a word must be discarded and instead superseded by that which is the popular usage. The ""artha"" (meaning) of a ""shabda"" (word) is established by popular usage at the"
"found in major Hindu medical treatises such as ""Charaka Samhita"" and ""Sushruta Samhita"". 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"". 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 Amongst the more important authors called Patañjali are: He is said to have attainted Samadhi through yogic meditation at the Brahmapureeswarar Temple located at Tirupattur,Tamil Nadu,India According to Monier Monier-Williams,"
"earliest known grammars of Sanskrit. After Pāṇini, the Mahābhāṣya (""great commentary"") of Patañjali on the Ashtadhyayi is one of the three most famous works in Sanskrit grammar. It was with Patañjali that Indian linguistic science reached its definite form. Kātyāyana (c. 3rd century BCE) was a Sanskrit grammarian, mathematician and Vedic priest who lived in ancient India. He is known as the author of the Varttika, an elaboration on Pāṇini grammar. Along with the Mahābhāsya of Patañjali, this text became a core part of the vyākarana (grammar) canon. (A vārttika is defined as a single remark or a whole work"
"It presented exotic teachings to a cultic milieu which was looking for ""ideologically familiair forms of practical spirituality."" Raja Yoga (book) Raja Yoga is a book by Swami Vivekananda about ""Raja Yoga"", his interpretation of Patanjali's Yoga sutras. The book was published in July 1896. It became an instant success and was highly influential in the western understanding of Yoga. ""Raja Yoga"" contains transcripts of lectures by Vivekananda on ""Raja Yoga"", his interpretation of Patanjali's Yoga sutras, and a ""rather free translation"" of Patanjali's Yoga Sutras plus Vivekananda's commentaries, which also was a series of talks. It presents Vivekananda's understanding"
"Sutras of Patanjali"". The ""Mahābhāṣya"", literally ""great commentary"", is more than a commentary on Aṣṭādhyāyī. It is, states Howard Coward, the earliest known philosophical text of the Hindu Grammarians. Non-Hindu texts and traditions on grammar emerged after Patañjali, some of which include the Sanskrit grammar text of Jainendra of Jainism and the Chandra school of Buddhism. Later Indian scholars simplified Pāṇini rules, and trimmed his compilation of sutras to essential 1,400 from comprehensive 4,000, eliminating those they felt were too difficult and complicated. Non-Hindu traditions, such as Jainism and Buddhism, developed their own Vyākaraṇa literature, but all of them are"
"and Tantrayana from India, China and other regions to Tibet, along with the practice lineages of sadhana, codified in the Nyingmapa canon, the most subtle 'conveyance' (Sanskrit: yana) is Adi Yoga (Sanskrit). A contemporary scholar with a focus on Tibetan Buddhism, Robert Thurman writes that Patanjali was influenced by the success of the Buddhist monastic system to formulate his own matrix for the version of thought he considered orthodox. There is a range of common terminology and common descriptions of the meditative states that are seen as the foundation of meditation practice in both Hindu Yoga and Buddhism. Many scholars"
"prevailed over Ashtanga Yoga. Yoga as described in the ""Yoga Sutras of Patanjali"" refers to Ashtanga yoga. The ""Yoga Sutras of Patanjali"" is considered as a central text of the Yoga school of Hindu philosophy, It is often called ""Rāja yoga"", ""yoga of the kings,"" a term which originally referred to the ultimate, royal goal of yoga, which is usually ""samadhi"", but was popularised by Vivekananda as the common name for Ashtanga Yoga. Ashtanga yoga incorporates epistemology, metaphysics, ethical practices, systematic exercises and self-development techniques for body, mind and spirit. Its epistemology (""pramanas"") is same as the Samkhya school. Both"
"scholars. The ""Yoga Sutras"" are 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 sutra 1-27, chapter 3 except sutra 54, and chapter 4. The ""eight limb yoga"" is described in chapter 2 sutra 28-55, and chapter 3 sutra 3 and 54. According to Maas, Patañjali's composition was entitled ""Pātañjalayogaśāstra"" (""The Treatise on Yoga according to Patañjali"")"
"virtues]. The Yoga Sutras of Patanjali 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. By early 21st century, scholars had located 37 editions of Patanjali's Yoga Sutras published between 1874 and 1992, and 82 different manuscripts, from various locations in India, Nepal, Pakistan, Europe and the United States, many in Sanskrit, some in different North and South Indian languages. The numerous historical variants show that the text was a living document and it was changed as these manuscripts were transmitted or"
"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"
"sessions and retreats. His books ""Kriya Yoga Sutras of Patanjali and the Siddhas"", and ""The Wisdom of Jesus and the Yoga Siddhas"" have demonstrated the parallel wisdom teachings of Patañjali, Tirumular, the Tamil Yoga Siddhas, and Jesus. Since the year 2000, he has sponsored and directed a team of six scholars in the Yoga Siddha Research Project in Tamil Nadu, whose objectives include the preservation, transcription, translation, writing of commentaries and publication of the literary works of the 18 Tamil Yoga Siddhas, from ancient palm leaf manuscripts. Until now, these important works of Yoga, Tantra, monistic theism, and Siddha philosophy"
"of Jainism as well as the spread of Jainism overseas as it has served as a handbook for Jains in Africa, England and North America. The text was highly influential in its incorporation of Tantra into Jain practice. The first three chapters are on the Jain ""three jewels"", the Ratnatraya. The text also outlines various forms of Jain yoga in an eightfold scheme similar to Patanjali, as well as Jain ethics and philosophy. Hemachandra discusses topics such as pranayama, asana, nadis, divination, dhyana and forms of Jain tantric meditation. The śāstra along with its auto-commentary was translated into English by"