Patanjali : contemporary of King Pushyamitra (q.v.); though many of the compositions mentioned by Patanjali existed long before the Mauryas, some of them may have been products of the Maurya epoch. He knew the epics as also ākhyānas by Yavakrita, Yayāti, Vāsavaduttā, & others, mentions a Vārarucha Kāvya, a Yavana overlord of the lower Indus valley & his compatriot Dattāmitra, possibly Demetrios. He authored the Yogasutras, a categorisation of Yogic thought arranged in four volumes, & the Mahābhāśya, which is both a defence of Pāṇini’s Ashtādhyāyi against his chief critic & detractor Katyāyana & a refutation of some Sutras of Pāṇini’s. [Bhattacharya; s/a Maurya(s)]
... Pushyamitra at almost the same time, Patanjali turns out to be a predecessor of Pānini. But Patanjali actually comments on Pānini's grammar as on an old document, as you have yourself already shown. Are you not absolutely in the soup?" Is it really certain that Patanjali makes Pushyamitra Śunga his contemporary? Even after quoting the relevant phrase from Patanjali, Mookerji 1 is content to say... allow us even to dream of any connection between "Yāvānānī" and the Greeks. Pānini, Patanjali and the Mauryas We may be questioned: "Would not making Pānini practically post-Śunga-Kānva create a veritable paradox with regard to the other famous grammarian, Patanjali? Does not Patanjali mention King Pushyamitra, the first Suiiga, as his contemporary? If the Mauryas' empire became... by that route (Uttarapathena āhritam). "Within India," says Mookerji, 1 "this overland trade-route... must have passed through and linked up her chief cities mentioned by Pānini and Patanjali..." Both Patanjali (commenting on Pānini's rule III.3,136) and the author of the Kāsīkā speak of inland journeys along it, the former naming Saketa and the latter Kausambi as the starting-point of a journey ...
... kinds of Rajayogins will deal with them. In the present article we shall deal with Patanjali. The first step is the preparation of the moral nature, the discipline of the heart, its perfection in the four great qualities of love, purity, courage and calm, without which siddhi in the Rajayoga is impossible. Patanjali prescribes the practice of the five yamas or regulating moral exercises, truth, justice... exercises and remove the impurities of the heart it is evident that Patanjali intends us to use the method of abhyasa or constant practice. Anyone who has made the attempt will realise how difficult it is to compass all these qualities and how long and tedious a discipline is required to establish them even imperfectly. Patanjali seeks to purify and quiet the life while the mind and heart are yet impure... by stillness. Samadhi, when it comes, itself secures stillness of the body. The pure Rajayogin dispenses Page 507 therefore with the physical practice of Asana. The real reason why Patanjali laid so much stress on Asana was that he thought Pranayam essential to samadhi and Asana essential to Pranayam. It is difficult, though not impossible, to do the practice of Pranayam according to ...
... on Vyākarana is that of Patanjali. This is supposed to be the most authentic book on Pānini's Vyākarana. The authenticity of Patanjali's commentary is so great that wherever there is a difference of opinion between Sūtra, Vārttika and Mahābhāshya, the verdict of Mahābhāshya of Patanjali Cs regarded to be ultimately acceptable. According to Western scholars, Patanjali belonged to 2nd century B... 21 which existed at one time. There is a claim that Sankhyāyana Shākhās is still known to a few Vedapāthis in Uttar Pradesh and Gujarat, but this is not certain. As far as Yajurveda is concerned, Patanjali had declared in his great Vy ā karana Mah ā bh ā shya that it had 101 Shākhās. But today only 5 Shākhās are alive. In fact, Yajurveda is classified broadly into Shukia Yajurveda and Krishna Yajurveda... Apart from Adhvaryu, there is also Udgātā in a sacrifice, who sings certain specific mantras. The collection of mantras meant for Udgātā has been called Sāmaveda. Both in Charanavyūha and in Patanjali Mahābhāshya it is indicated that Sāmaveda had 1000 Shākhās. Sāmaveda is musical in character, and it contains only those Riks which can appropriately be sung. There are 1549 Riks in Sāmaveda, and ...
... idea of Samadhi is quite different from the ordinary notion of the Yogic trance; and while Patanjali gives to works only an initial importance for moral purification and religious concentration, the Gita goes so far as to make works the distinctive Page 69 characteristic of Yoga. Action to Patanjali is only a preliminary, in the Gita it is a permanent foundation; in the Rajayoga it has p... which the Gita speaks? They are certainly not the systems which have come down to us under these names as enunciated respectively in the Sankhya Karika of Ishwara Krishna and the Yoga aphorisms of Patanjali. This Sankhya is not the system of the Karikas,—at least as that is generally understood; for the Gita nowhere for a moment admits the multiplicity of Purushas as a primal truth of being and it affirms... to use our modern distinctions, atheistic; the Sankhya of the Gita admits and subtly reconciles the theistic, pantheistic and monistic views of the universe. Nor is this Yoga the Yoga system of Patanjali; for that is a purely subjective method of Rajayoga, an internal discipline, limited, rigidly cut out, severely and scientifically graded, by which the mind is progressively stilled and taken up into ...
... Even within the usual chronology it has been possible to think like Mahājan: 3 "The Mahābhārata in the present form seems to have been well-known in the time of Patanjali in the second century B.C." Mehendale" also observes that "Patanjali definitely knew a Pāndu epic" and adds that "Pānini explains the formation of the names of the 1. Ibid., p. 10. 2."Language and Literature", The... precisely the system described in item 103, chapter XIX, Book Two of the Arthaśāstra. The coins involved are also listed in chapter XII of the same Book. So Kautilya is obviously anterior to Patanjali. Patanjali does not say what prevailed in his day, but this "something else", according to Shamasastry, "was probably one-twentieth of a kārshapana, as stated in the Kātyāyana-Smriti". Thus Kautilya... trirhsatka died out the vimśatika which is found in the time of both Kātyāyana and Patanjali continued and that Kautilya lived in a locality where only the pana of 16 māshas was current but in a time after which even locally the pana he mentions ceased being used, as would appear to be the case since Kātyāyana and Patanjali who belonged to different localities are aware merely of 20 māshas to a pana ...
... because of his yama and niyama – the vows of self-control and simplicity and his Ahimsa, love etc. Sri Aurobindo : There is a great difference between the aim Of Patanjali and that of Gandhi and Tolstoi. The aim of Patanjali was to rise to a Higher Consciousness. He Page 199 proposed to do it by replacing the general Rajasic movements of nature by the Sattwik ones. There... in jail. Pity and nervous shrinking are weaknesses of the vital being. Disciple : What is the idea of Patanjali's ahimsa – non-violence ? Sri Aurobindo : I don't know. You must ask Patanjali for it ( Laughter ). Disciple : The question is : what is to be done with bugs ? X can stand any number of; them ! Disciple : X's capacity depends upon the size of the bugs ; if they ...
... which unites the immobile Purusha and Ishwara. It is true that in the yoga of Patanjali, the concept of Ishwara is admitted, but while in the yoga of the Gita the concept of Ishwara connotes the inalienability of Ishwara from Purushottama, who unites both the immobile Purusha and the mobile Purusha, in the yoga sutras of Patanjali, Ishwara does not occupy that position, and, again, while in the Gita surrender... surrender to Purushottama is indispensable for the perfection of yoga, in the yoga sutras of Patanjali, surrender to Ishwara (Iśwara- Page 41 pranidhāna) is only an optional method. Still again, while both the yoga of the Gita and the yoga of the yoga sutras of Patanjali speak of Samadhi, the latter connotes a state of complete immobility, and the former conceives of Samadhi as a status ...
... away into the Superconscient and not to bring the Superconscient into the waking consciousness, which is that of my Yoga. 26 July 1935 We do not find the process of descent elsewhere—not in Patanjali or Sankhya or Hathayoga, not even in the Upanishads that I have read. In the Tantras there is the rising of the Kundalini but not the descent of peace or force. Why then do people not recognise the... it was a secret, then how could they mention the rising up of the Kundalini? If there is nothing new in this Yoga, those who believe so should quote something which is similar to descent—either in Patanjali or the Hathayoga Pradipika or in the Panchadashi and other Vedantic books wherein experiences are mentioned. So I have always thought. I explain this absence of the descent experiences myself by ...
... 133 philosophy and which has been attributed to Patanjali a System of Yoga which is also known as Rajayoga. It is even believed in some quarters that while there must have been rudimentary beginnings of Yoga in early stages of the Veda and the Upanishads, the real Yoga is that which has been spoken of in the Yoga Sutras of Patanjali. Actually, as it would be clear to every serious ...
... (yogaścittavṛtti-nirodhaḥ 1 ) or even of the mind itself (manonāśo mahodaya ḥ 2 ). Now, to follow the terminology as used by Vyasa, the great commentator on the 'Yoga Aphorisms' of Patanjali, our mind-stuff may function in five different levels or conditions (cittabhū-mayaḥ). These, from down upwards or from out inward, are (i) K ṣ ipta or restless, the dissipated condition... at all conducive to the practice of spirituality (yoga-pak ṣ e na vartate); it is only the last two that make possible any spiritual illumination. As a matter of fact, in the parlance of the Patanjali System, "ekāgra or the state of concentration, when permanently established, is called samprajñāta Yoga or the trance of meditation , in which there is a clear and distinct consciousness ...
... the Yoga aphorisms of Patanjali. The traditional Samkhya is atheistic, while the Samkhya of the Gita admits and subtly reconciles the theistic, pantheistic and monistic views of the universe. Similarly, the term "Yoga" in the Gita, even while admitting Rajayoga as a part connotes a large, flexible and many-sided system incorporating Karma Yoga and Bhakti Yoga. Action to Patanjali is only a preliminary... the highest ascent and continues even after the complete liberation of the soul. Even the idea of Samadhi in the Gita is quite different from the notion of the Yogic trance found in the system of Patanjali.60 At the same time, all that is essential in the Samkhya and Yoga, such as the theory of Gunas, theory of elements of Prakriti, and the idea of a subjective practice and inner change for the finding ...
... from their calculations like the fish from the fisherman's net. 22-6-1926 Patanjali's Raja Yoga : (There are many persons who believe that "Yoga" means the Raja-Yoga of Patanjali. His sutras are well known. It is a scientific method which resorts to: 1. Physico-vital processes depending on Pranayama and Asanas taken from Hatha Yoga. 2. Psycho-vital and psycho-mental... and even of Samadhi, the popular mind- in India has believed that Yoga means Raja-Yoga, in most cases at least. It is apparent that Sri Aurobindo's Yoga is quite different from the Raja-Yoga of Patanjali. It does not take the mental consciousness and its condition as the constant point of reference; for, its aim is not to secure a mental state which might reflect the Infinite but to rise above the... human nature which necessitates a complete transformation of the ignorant human nature into the divine : it transforms the aparā prakrti into the parā ) Sri Aurobindo : The aim of Patanjali was to rise to a higher consciousness. He proposed to do it by replacing the general Rajasic movements of nature by the Sattwic There was no idea of practising morality in it, or of ethics. Besides ...
... the important thing is to reach the Divine. It was therefore not at all useful to point the difference before him at this time. 18 January 1937 Traditional Paths of Yoga How is it that Patanjali has given such an unusual definition of Yoga: yogaścittavṛttinirodhaḥ [Yoga Sutra 1.2]? Was "divine union" not the aim of Yoga in those days? Divine union, yes—but for the ascetic schools it was... r by the cessation of cittavṛtti one gets into samādhi and samādhi is the only way of uniting solely and completely with the Brahman beyond existence. 3 May 1933 There is a Sutra in Patanjali, prātibhādvā sarvam [Yoga Sutra 3.34], on which Vivekananda comments: "Everything comes to him [to a man with Pratibha] naturally without making Page 307 Samyama." 1 Is it that he ...
... Magism, 366 Mahābhārata, iv, 48, 92, 107, 130, 162, 165, 254, 255, 257, 274, 286, 289, 309, 373, 379, 397, 426, 427, 455, 507, 528, 530, 566, 568-9, 572 Mahābhāshya of Patanjali, see Patanjali Mahābodhivamsa, 176, 177 Mahadevan, J., 31 Mahadevan, T. M. P., 579 Mahajan, 45, 568, 571 'Mahakshatrapa', 56, 467, 536 (see also: 'Kshatrapa', Śakas, Satrap) ...
... (system), 178, 221 Pariah, 29, 20 8 parliamentary democracy, see under democracy Pars is,63 partition, see under Bengal, India, Pakistan passive resistance, 93 , ISI , 167 ·168 , 219,246 Patanjali, III Patel , Vallabhbhai, Sardar , 243 patriotism, 21 -22 , 23 , 24 -25, 76 peace, the gospel of, 4 5, 125 , 246 Page 268 peasantry, 18, 32, 39, 40, 44 see al ...
... hot-spiced foods that anything strong and substantial is indigestible to it. Moreover people in India are accustomed only to second-hand thoughts,—the old familiar ideas of the six philosophies, Patanjali etc., etc. Any new presentation of life and thought and Yoga upsets their expectations and is unintelligible to them. The thought of the Arya demands close thinking from the reader; it does not ...
... get rid of will go, only what you accept as true and useful will come. Some people do get disgusted with the body for its uncleanness, but I should say it is very few. The suggestion of Patanjali 2 supposes that the mind is everything, so if I get the idea that the body is an unclean thing, all my feelings will harmonise with that idea. But it is not so—there are other parts which do not ...
... is a cosmic as well as an individual plane. Page 221 The Subconscient in Traditional Indian Terminology I don't know that there is any [ term corresponding to the subconscient in Patanjali or the Sankhya ]—this plane was spoken of more as inconscient than subconscient—it is practically the indiscriminate or jaḍa prakṛti , perhaps—or the seed state. In the Veda it is symbolised by the ...
... of energy in unregulated channels. The Sattwic Man and the Spiritual Man The passage through sattwa is the ordinary idea of Yoga, it is the preparation and purification by the yama-niyama of Patanjali or by other means in other Yogas, e.g., saintliness in the bhakti schools, the eightfold path in Buddhism etc., etc. In our Yoga the evolution through sattwa is replaced by the cultivation of equanimity ...
... × E.g., the Gita. × E.g., the Yoga philosophy of Patanjali. × This is the essence of the spiritual ideal and realisation held before us by the Gita. ...
... abiding factor. The necessity of this stream or this bridge of connection ceases when Page 857 the fundamental oneness becomes a complete active oneness. This process is the basis of what Patanjali calls samyama, a concentration, directing or dwelling of the consciousness, by which, he says, one can become aware of all that is in the object. But the necessity of concentration becomes slight ...
... abundant and unhesitating vigour. They are recognised in our sacred books, formally included in Yoga by so devotional a Purana as the Bhagawat, noted and some of their processes carefully tabled by Patanjali. Even in the midnight of the Kali great Siddhas and saints have used them more sparingly, but with power and effectiveness. It would be difficult for many of them to do otherwise than use the siddhis ...
... to help him out of his difficulties. He who chooses the Infinite, says Sri Aurobindo, has been already chosen by the Infinite. Page 27 Vivekananda elucidating the 38th Aphorism of Patanjali (by the establishment of continence energy is gained) thus observes : The chaste brain has tremendous energy and gigantic will-power. Without chastity there can be no spiritual strength. Continence ...
... the true light, ṛ ta ṁ jyoti ḥ 5 - and for sight and more of sight, d ṛṣṭ aye. 6 The supreme aspiration of the Upani-shadic Rishis was to be ever asuptad ṛ k, "with the eyes unclosed"; and Patanjali went so far as to declare that the fullness of Selfhood lies in the fullness of untrammelled vision, d ṛ geva ā tm ā . Indeed, a deeper perceptive probe is apt to reveal to us that in this ...
... reaching consequences in imparting a fresh spirit of synthesis in various specialized systems of yoga. Hatha Yoga borrowed certain elements of Tantra; even Raja Yoga, which is historically the yoga of Patanjali and has in recent times been expounded by Swami Vivekananda, contains the concept of kundalini and chakras, which are special features of Tantra. Tantric Buddhism and Tantric Jainism are also ...
... Pondicherry, 1971, Vol. 20, p.3. 26 Vide, Radhakrishnan, S., Indian Philosophy, Oxford University Press, 1923, Oxford, 7th Impression 2001, Chapter 5, pp. 336-73. 27 The Yogasutra of Patanjali is the oldest text book of what has come to be known as Rajayoga. The third part of this book is called Vibhutipada; it presents the theme of the development of extraordinary powers of co ...
... to grasp more and more easily the knowledge of secrets, and one begins to develop powers of influence and even the powers of telepathy, telekinesis and other allied powers. The yoga-sutra of Patanjali 27 speaks of development of extraordinary powers of consciousness, vibhutis. One perceives that psychological functionings can be more and more readily discerned, separated or dissolved, and one ...
... Purushas and one Prakriti, nor of the Yoga of the Gita, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali. In the Gita the Sankhya and Yoga are evidently only two convergent parts of the same Vedantic truth or rather two concurrent ways of approaching its realisation, the one philosophical, intellectual ...
... to Zen Buddhism (London: Rider, 1983), p. 46. 2. Ibid., p. 40. 3. Patanjali's yoga system has come to be called Raja Yoga, which is distinct from other systems of Yoga. According to Patanjali, yoga means cessation of the modifications of the stuff of consciousness (chittavritti nirodhah), so that in stillness of consciousness the object of knowledge reveals all its contents. That state ...
... (297) (3)"... the Omniscient's eyes" (691) Sachchidananda becomes the "sole Seer" {ekarsi, Isha Upanishad); he is the only drastā, "He alone who sees". To cite a telling aphorism of Patanjali: tadā drastur svarupe avasthānam, "The Seer dwells then in His own status." His unblinking Eye shines extended in the heavens: div'iva caksurātatam {Rig-Veda). Here are some relevant Savitri ...
... Yoga Sutras, and initiated him into the truth of things, the secret of world-existence as the play of Shakti. Under Sri Aurobindo's influence, Bharati translated the Gita and a chapter from Patanjali into Tamil, and hymned the glory and greatness of Mahashakti in poem after poem. Chafing that he had been rusting too long in exile, not shining in patriotic armour on the regular battlefield, Bharati ...
... independently existing space. Einstein has demonstrated, it seems, successfully that there is no Time and no Space actually, but times and spaces (this reminds one of a parallel conception in Sankhya and Patanjali) , that time is not independent of space (nor space of time) but that time is another co-ordinate or dimension necessary for all observation in addition to the three usual co-ordinates (or dimensions) ...
... dhyana is that it puts out a steady force of knowledge on the object of knowledge. When this process is successful, when there is a steady demand on the object to give up its secret, it is called by Patanjali sanyama. Even when it is only partially successful, it is still dhyana. Ordinary thought is not dhyana. Ordinary thought is simply the restlessness of the mind playing with associations, s ...
... called जातवेदा:, he from whom the higher knowledge is born, because he holds in himself the Veda or Satyam and manifests it; tapas is the basis of all concentration of chit, awareness (the sanyama of Patanjali) and it is by sanyama or concentration of awareness either on the object of awareness (rajayoga) or on itself (jnanayoga and adhyatmayoga) that satyam and Veda become directly selfmanifest and luminous ...
... Uttara Mimansa of Badarayana; the discriminative analysis, separating, narrowed itself and became Sankhya of Kapila; the psychological experimentation, separating, narrowed itself & became Yoga of Patanjali; the physical analysis, separating, narrowed itself and became Vaisheshika of Kanada; the analysis of discriminative processes, separating, narrowed itself and became Nyaya of Gautama; the application ...
... 94 ... the Omniscienet's eyes. 95 Sachchidananda becomes the 'sole Seer' (ekarshi, Isha Upanishad); he is the only dṛshtā, "He alone who sees." To cite a telling aphorism of Patanjali: tada drastur svarupe avasthanam, "The Seer dwells then m His own status." His unblinking Eye shines extended in the heavens: 89 Ibid, p. 36. 90 Ibid, p. 80. 91 Ibid, p ...
... to him, he says, seem to be ready for the arising of Presence. In Sri Aurobindo's yoga, as in Eckhart's teaching, there is no mental code of conduct like the Yama—Niyama (do's and don'ts) of Patanjali or the Eightfold Path of Buddhism for the preparation and purification of the ordinary nature. Page 90 × ...
... which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. 2. one of the six systems of orthodox Indian philosophy systematised by Patanjali. Page 419 ...
... the period close ro the pre-Gupta Junagarh Inscription of Rudradaman I in 479 B.C. A farther examination of the religious date shows that Kautilya's work is in the interval between Panini and Patanjali, but closer to the former on account of the reference to the prevalence of worship of the Nasatya and the bracketing of an evil spirit Krishna with Kamsa recalling the asura Krishna of the Veda ...
... therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali. Each of the three paths of the trimārga 1 breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the ...
... in what we may call an overmind consciousness between mentality and gnosis. × This power, says Patanjali, comes by " saṁyama " on an object. That is for the mentality, in the gnosis there is no need of saṁyama . For this kind of perception is the natural action of the Vijnana. ...
... with general truth. Trikaldrishti works in several ways; 1) Directly, without a means or excuse, by drishti, sruti & smriti. 2) By dwelling in concentration on the object,—that process which Patanjali calls sanyama on the object,—until the mind in observer & observed becoming one, we know what the object contains, whether past, present or future, just as we can know the contents of our own being ...
... about this characteristic Indian discipline has been successfully acquired as a part of their enlightenment by educated Indians, there is a tendency to identify Yoga with the Rajayogic system of Patanjali, because that alone is known to the European scholar. But Yoga cannot be confined to a single school or a single system. Patanjali’s Yogashastra is concerned only with Rajayoga and only with one ...
... hot spiced foods that anything strong and substantial is indigestible to it. Moreover people in India are accustomed only to second-hand thoughts,—the old familiar ideas of the six philosophies, Patanjali etc. etc. Any new presentation of life and thought and Yoga upsets their expectations and is unintelligible to them. The thought of the Arya demands close thinking from the reader; it does not spare ...
... —for it is not likely that all would be able to take this line. As for the Darshanas most of them have fallen into disuse already except as a battlefield for Pandits. It is only the Vedanta and Patanjali and the later Bhakti Yoga that are still alive, not so much as darshanas but as traditional systems of Yoga. Page 416 × ...
... × E.g. , the Gita. × E.g. , the Yoga philosophy of Patanjali. ...
... S. Majumdar 1 adds by way of annotation on Prithūdaka: "Referred to in the Kāvyamīmāmsā (p. 93) as the boundary between Northern and Central India." Jaya Chandra Narang 2 goes as far back as Patanjali in referring to this town: "Uttarapatha is defined...as the country to the north of Prithūdaka, i.e. the modern Pihowa on the Sarasvatī..." Neither is this the sole Dionysian item of geography ...
... , Man Management,School of Business Management Accounting and Finance, Sri Sathya Sai Institute of Higher Learning , Prasanthinilayam, Andhra Pradesh, 1999, p.266. 9.Swami Prabhavananda, Patanjali Yoga Sutras, Sri Ramakrishna Math, Madras, 1985,pp.89-92. 10.Mahatma Gandhi, My Experiments with Truth, Navajivan Publishing House, Abmedabad, 1956. 11.Yassin Shankar, Education, Human ...
... that the contents, powers and states of knowledge concerning that object become manifest and can be possessed or realised by the seeker. In a later exposition of yoga (Yoga Sutra), in that of Patanjali, the process of concentration which is identified with yoga, is defined as that state of consciousness in which all the vibrations of the stuff of consciousness attain to cessation (cittavṛ̣tti ...
... of an increased circulation of force in the body is that it becomes remarkably healthy, vigorous and youthful, capable of feats of endurance of which the normal powers of man would be incapable. Patanjali describes the body of a perfected Yogin as "beautiful, lustrous, strong and having its parts as firm as the thunderbolt." Its natural tendencies towards decay, age and death are checked. In ...
... ODIN, 201 Old Testament, the, 214, 244 Olympus, 201, 234 Osiris, 220 PACIFIC, the, 209 Paracelsus, 150 Paris, 373 Parthenon, 136 Patanjali, 315, 319 Pericles, 206-7, 239 Periclean Age, 206 Persia, 240 Pharaohs, the, 239 Phidias, 220 Phoenicia, 219 Pisa, 322 Pisacha, 201 ...
... that is experienced in this way is the individual Purusha, although vast and independent of the constructed ego. According to the Yoga, which came to be formulated later on in its distinctness by Patanjali, the Purusha thus experienced is also the individual, as much as in the Sankhya. In the Yoga as understood as Karma Yoga, and as worked out in the Gita, the Purusha that is experienced is many-aspected ...
... to it, if it dwelt in the subtle and the developed causal vehicle. Yoga is often identified exclusively with Raja Yoga, or the Yoga, the aphoristic formulation of which has been attributed to Patanjali, although it is only one of the specialised methods of Yoga. Raja Yoga is independent of Hatha Yoga except that it admits in its method the Hatha Yogic āsana and prānāyāma in their bare minimum ...
... vehicle. (b) Experiences in Raja Yoga Yoga is often identified exclusively with Raja Yoga, or Page 18 the Yoga, the aphoristic formulation of which has been attributed to Patanjali, although it is only one of the specialised methods of Yoga. Raja Yoga is independent of Hatha Yoga except that it admits in its method the Hatha Yogic āsana and Prāṇ ā y ā ma in their bare ...
... integral systems of Yoga, most or all exercises of Hatha Yoga are optional or else they are dispensed with altogether. "Yoga is sometimes identified exclusively with the system of Yoga expounded by Patanjali, - the system of Raja Yoga, which apart from discipline of purification of consciousness, (consisting of yama and niyama) and that of elementary pranayama and asanas taken from Hatha Yoga, proposes ...
... independently existing space. Einstein has demonstrated, it seems, successfully that there is no Time and no Space actually, but times and spaces (this reminds one of a parallel conception in Sankhya and Patanjali), that time is not independent of space (nor space of time) but that time is another coordinate or dimension necessary for all observation in addition to the three usual co-ordinates (or dimensions) ...
... that given the favourable occasion and circumstance this fear of death becomes in the case of every man acute and active, labdha-v ṛ ttika, and disturbs his consciousness inordinately. Maharshi Patanjali has in Yogasūtra, his famous book of aphorisms, characterised this "abhinivesha" or "fear of self-extinction" as svarasavāhi and viduṣo'pi tathā rūḍha; that is to say, (i) without the need of ...
... source. With regard to philosophy something similar Page 298 might be said. Most of the Indian philosophies, such as the philosophies of Shankara, Ramanuja, the sage Kapila and Patanjali are but intellectual expressions of different spiritual visions and realisations. If it be so, then is it not possible for science also to become a vehicle or expression of spiritual realisations ...
... O'Neill, Eugene 268 On Yoga, ibid.mes one & two) 20 Osgood, C.G. 333 Ouspensky 34 Owen, Wilfred 390 Pandit, M.P. 20 Parnell 40 Patanjali 21 Peacock, Ronald 427 Pearce, Roy Harvey 388,394 Perseus the Deliverer 12,47,49,318 Pinto, Vivian de Sola 344 Piper, Ravmond Frank 373 ...
... In the past there had been great yogis in India. The Bhagavad Gita itself, which is as old as the Mahabharata, is a great manual of yoga; and many would say that the Raja Yoga of Patanjali, which tries to mobilise psycho-vital, psycho-mental and physico-mental processes on the issue of a rise to a higher consciousness, is the yoga. The Jnana, Karma and Bhakti yogas too have masses ...
... Norman Dowsett 724 Okakura Kakuzo 175, 193-4 Okhata, Dr 175-6, 183, 194 Okhawa, Dr S. and Mme 173ff, 183, 193, 838 Panu Sarkar 495 Parubai Patil 691 Parul Chakraborty 548 Patanjali 836 Patel, A.B. 573, 686 Patel, Manibhai 685 Patel, Sardar Vallabhbhai 457, 463 Pathak, G.S. 778 Pavitra (Philippe Barbier St.-Hilaire) 227-30, 235, 246, 280, 287, 296-7, 321, ...
... —as in Sat-Chit-Ananda. Chitta is the stuff of mixed mental-vital-physical consciousness, out of which arise the movements of thought, emotion, sensation, impulse, etc. It is these that in Patanjali's system have to be stilled altogether so that, the consciousness may become immobile and go into Samadhi. Sri Aurobindo ...
... reconciliation of logical opposites, he says "Pasya me yogam aishwaram", Behold my divine Yoga. We usually attach a more limited sense to the word; when we use or hear it, we think of the details of Patanjali's system, of rhythmic breathing, of peculiar ways of sitting, of concentration of mind, of the trance of the adept. But these are merely details of particular systems. The systems are not the thing ...
... Balasubramanian, R. (ed.), The Enworlded Subjectivity: Its Three Worlds and Beyond, PHISPC, Centre For Studies in Civilizations, New Delhi, 2006 Ballentine, J.R., and Govinda Shastri Dev (Trs.), Patanjali's Yoga Sutra with Bhoja's Rāja Mārtanda, Indological Book House, 1971, Delhi, Varanasi, V Edition. Bedekar, V.M. and Palsule, G.B. (translations), Sixty Upanishads by Paul Deussen, Vols. ...
... sympathy for the world which would bring the ultimate release of Nirvana to all and eliminate suffering from the world. APPENDIX "Indian Yoga is experimental psychology. Patanjali's Yoga-Sutras, the Upanishads—these and the Saiva Siddhanta treatises—furnish pioneering examples of experimental psychology."¹ "In Europe and America psychology is almost ceasing to be the analysis... the basis of the supremacy of mind over master and postulate Atman as the ultimate Reality of the universe. " "Cartesian dualism never obtained a firm foothold in this Country. "5 Patanjali's Raja Yoga begins with the suppression of the undulations of Chitta, the basic stuff of consciousness. It prescribes Yama and Niyama in order to establish firm control of the vital nature which enables ...
... The breathless might and calm of silent mind is nothing supremely exceptional. Techniques to obtain it have existed in India and elsewhere from ancient times. The very first surra of Patanjali's Raja Yoga asks for it: chitta-imtti-nirodha ("subdue the quiverings of the consciousness"). The transformation of the body which Sri Aurobindo and the Mother were after has never yet been done ...
... thoughts and feelings and willings and imaginings and all other movements of our subjective being ceaselessly move in a procession before the consciousness as a spectacle, drśya, to borrow Patanjali's nomenclature: while the consciousness acts all the time as the seer, the drastā, of this variegated spectacle. Now, if such is what 'consciousness' is, it is obvious that most of us, ...
... right from the beginning, that while Reason could be helpful, Reason couldn't unseal the doors of Reality. She read with close attention dependable translations of the Dhammapada, the Gita and Patanjali's Yoga Sutras, as also Swami Vivekandanda's lectures on Raja Yoga. Surely new horizons were opening before her, and she was avid forknowledge, and it was as though she was daily straining at the ...
... Material Perfection (1) It once occurred to me that since every yoga has its guiding principle - Yogah karmasu kaushalam is the Gita's or Yogaschitta vrittinirodhah is Patanjali's - ours too should have one. I started thinking about it. One day I asked Nolini-da. He replied: "We have a guiding principle too: Atmashuddhi and Nivedita karma (self-purification and dedicated ...
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