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    The Yoga Sutras of Patanjali
    The Yoga Sutras of Patanjali
    The Yoga Sutras of Patanjali
    Ebook59 pages1 hour

    The Yoga Sutras of Patanjali

    By Patanjali

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    Yoga is an exercise and meditation philosophy that has been taking the United States by storm over the past several decades. Yet many are unaware that there is an entire, ancient religion that prefaces this phenomenon. Yoga is one of six orthodox schools of Hindu philosophy, and the “Yoga Sutras of Patanjali” contains 196 aphorisms that form the basis of Raja Yoga. Patanjali uses his text to explain different facets of the philosophy, leading people to achieve Kaivalya, the ultimate goal of detachment. The sutras begin with the most basic concentration, and then progresses to discipline, manifestation, and finally, emancipation of the transcendental ego. Patanjali also explains how one can find the path to Kaivayla with the eight limbs of Yoga; non-violent thoughts, cleanliness, healthy living, meditation, and others are explained as essential actions to achieving self-liberation. Patanjali lived sometime between the 1st century BCE and the 5th century BCE. While all critics agree that Patanjali is the great compiler of the Yoga Sutras, many deliberate about whether or not he created the meditational philosophy. Some even speculate that Patanjali borrowed some of his sutras from other authors. Regardless, the “Yoga Sutras of Patanjali” is now considered to be one of the most important textual sources for the practice of yoga. This edition is translated with a preface by William Q. Judge.
    LanguageEnglish
    PublisherDigireads.com Publishing
    Release dateSep 21, 2020
    ISBN9781420977356

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      The Yoga Sutras of Patanjali - Patanjali

      Preface to the First Edition

      This edition of Patanjali’s Yoga Aphorisms is not put forth as a new translation, nor as a literal rendering into English of the original.

      In the year 1885 an edition was printed at Bombay by Mr. Tookeram Tatya, a Fellow of the Theosophical Society, which has been since widely circulated among its members in all parts of the world. But it has been of use only to those who had enough acquaintance with the Indian system of philosophy to enable them to grasp the real meaning of the Aphorisms notwithstanding the great and peculiar obstacles due to the numberless brackets and interpolated sentences with which not only are the Aphorisms crowded, but the so-called explanatory notes as well. For the greater number of readers these difficulties have been an almost insurmountable barrier; and such is the consideration that has led to the preparation of this edition, which attempts to clear up a work that is thought to be of great value to earnest students.

      It may be said by some captious critics that liberties have been taken with the text, and if this were emitted as a textual translation the charge would be true. Instead of this being a translation, it is offered as an interpretation, as the thought of Patanjali clothed in our language. No liberties have been taken with the system of the great Sage, but the endeavor has been faithfully to interpret it to Western minds unfamiliar with the Hindu modes of expression, and equally unaccustomed to their philosophy and logic.

      About Patanjali’s life very little, if anything, can be said. In the Rudra Jamala, the Vrihannan-dikeshwara and the Padma-Purana are some meager statements, more or less legendary, relating to his birth. Illavrita-Varsha is said to have been his birthplace, his mother being Sati the wife of Angira. The tradition runs that upon his birth he made known things past, present and future, showing the intellect and penetration of a sage while yet an infant. He is said to have married one Lolupa, whom he found in the hollow of a tree on the north of Sumeru, and thereafter to have lived to a great age. On one occasion, being insulted by the inhabitants of Bhotabhandra while he was engaged in religious austerities, he reduced them to ashes by fire from his mouth.

      That these accounts are legendary and symbolical can be easily seen. Illavrita-Varsha is no part of India, but is some celestial abode. The name of India proper is Bharata Varsha. In it and nowhere else do the four ages or Yugas—Krita, Treta, Dwapara and Kali—exist. Here devotees perform austerities and priests sacrifice. In this respect Bharata is the most excellent division; for this is the land of works, while the others are places of enjoyment. In the Bhagavat-Purana it is said: Of the Varshas, Bharata alone is the land of works; the other eight (including Illavrita-Varsha) are places where the celestials enjoy the remaining rewards of their works. As Bharata-Varsha is a division of Jambudwipa, and known as India, and the other Varshas are for celestials, it follows that the account of Patanjali’s birthplace cannot be relied upon in a material sense. It may be the ancient method of showing how great sages now and then descend from other spheres to aid and benefit man. But there is also another Patanjali mentioned in the Indian books. He was born in India at Gonarda, in the east, and from there be went to reside temporarily in Kashmir. Prof. Goldstücker has concluded that this later Patanjali wrote about 140 B.C. His writings were commentaries upon the great grammarian Panini, and it is in respect to the Sanskrit language that he is regarded as an authority. He must not be confounded with our Patanjali; of the latter all that we have is the Philosophy set forth in the Aphorisms.

      In regard to the systems of Yoga, we cannot do better than to quote some introductory remarks made by Col. H. S. Olcott, President of the Theosophical Society, in the Bombay edition of these Aphorisms, in August, 1885. He said:

      "The Yoga system is divided into two principal parts—Hatha and Raja Yoga. There are many minor divisions which can be brought under either of

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