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Patañjali Siddhar – Reincarnation of
Adhisesha
Little
is known about Patañjali’s life, and he is the subject of numerous myths and legends.
Patañjali is believed to be an incarnation of Ādi S'esha, Vishnu’s serpent, who
is the first ego-expansion of Vishnu, and he is the patron saint of Hindu
dancers. During the twentieth century the Yoga Sutra became popular around the
world, as the practice of Raja Yoga, as a means to improve physical health and
harmonize the mind and body, spread. "Yoga" in traditional Hinduism
involves inner contemplation, a rigorous system of meditation practice, ethics,
metaphysics, and devotion to the one common soul, God, or Brahman.
Identity
Patañjali
(Devanāgarī पतञ्जलि) is known as the compiler of
the Yoga Sutras, a major work containing aphorisms on the philosophical aspects
of mind and consciousness, and is therefore traditionally regarded as the
“founder” of the Yoga school. An individual named Patañjali, who was born in
Gonarda and lived, for at least some period, in Kashmir around 140 B.C.E.,
wrote Mahābhāṣya, or Great
Commentary, on the Aṣṭādhyāyī
of the early Sanskrit grammarian Pāṇini. Many scholars do not consider
these two texts to have been written by the same individual, although a
comparative study of the two works produces no conclusive evidence. Two
eighteenth-century Indian commentators, Rhāmabadra Diksita (author of
Patanjalicarita) and Sivrama, and two eleventh-century commentators, King Bhoja
of Dhār and Cakrapānidatta, identified the authors of the two works as being
the same person. Modern scholarship suggests that the two works may have been
written several centuries apart.
The
name of Patañjali is also associated with many texts on ayurvedic medicine;
topics such as the diagnosis of disease, the structure and function of the
human body, the problem of keeping the body healthy and attractive, and the
curative properties of drugs are all mentioned in the Yoga Sutras. Tradition
insists that the Patañjali who wrote the ayurvedic text is the same Patañjali
who wrote the Yoga Sutras, but scholars do not accept this as an established
fact.
Patañjali
is also believed to have been a great dancer, and is worshiped by the dancers
of India as their patron saint. It is debatable whether all four of these
Patañjalis could have been the same person, but the tradition conflating them
has existed for more than two thousand years.
Name
Desiring
to teach yoga to the world, he is said to have fallen (pat-) from heaven into
the open palms (-añjali) of a woman, hence the name Patañjali. 'Patañjali' can
be roughly translated as 'the grace (or "the grace-full one") that
falls from heaven.'
Iconography
Patañjali
is considered to be an incarnation of the serpent Ananta, whose name means 'the
endless one,' and who is another form of Adisesa. The Lord Vishnu sat upon
Adisesa before the beginning of creation. Patañjali himself is usually depicted
as half human and half serpent, with the human torso emerging from the coils of
the all-powerful serpent who is awakening in the moment of creation.
Patañjali's hands are in the traditional Indian greeting of 'namaste,'
sometimes called an 'añjali' or offering. He is generally depicted in a
meditative trance. Patañjali has four hands. The two folded hands in front of
him are both blessing and greeting those who have approached him seeking yoga
and its truths. The other two are raised, one holding sankha, the conch that
embodies the energy of sound. It both calls students to practice and announces
the imminent ending of the world as they have so far known it. The other
uplifted hand holds the cakra, or discus, that embodies both the turning wheel
of time and its associated law of cause and effect.
Let
us bow before the noblest of sages Patanjali, who gave yoga for serenity and
sanctity of mind, grammar for clarity and purity of speech and medicine for
perfection of health. Let us prostrate before Patanjali, an incarnation of Adisesa,
whose upper body has a human form, whose arms hold a conch and a disc, and who
is crowned by a thousand-headed cobra. [4]
Patañjali
as an Incarnation
Patañjali
is known to be an incarnation of Ādi S'esha, Vishnu’s serpent, who is the first
ego-expansion of Vishnu, Sankarshana. Sankarshana, the manifestation of Vishnu
His primeval energies and opulences, is part of the so-called catur vyūha, the
fourfold manifestation of Vishnu. Thus may Patañjali be considered as the one
incarnation of God defending the ego of yoga.
Life
Very
little is known about the life of Patañjali, and over the centuries many myths
have arisen concerning his origins and the events of his life.
The
dates proposed for Patañjali's birth and life vary by a millennium. Eastern
authorities suggest that he lived and flourished in the fourth century B.C.E.,
or the second century B.C.E.; others have concluded that he must have lived in
the sixth century C.E.. Part of the confusion may be due to changes and
additions made by later writers to the works of Patañjali. Patañjali's most
widely recognized work, the Yoga Sutra, is written as a series of terse
aphorisms, a style that reached its greatest development somewhere between the
fourth and second centuries B.C.E.. Patañjali's work is widely regarded as the
finest example extant of the sutra method of presentation, suggesting that it
was probably authored during the third century B.C.E..
Legends
According
to the works of Patañjali's contemporary, Siddhar Thirumoolar, he was born to
Atri (First of the Saptha Rishis) and his wife Anusuya in South Kailash , now
known as the Thirumoorthy Hills, about 100 kilometers from Coimbatore, India.
He was one of the most important of the 18 siddhas, or masters of Ashtanga
Yoga, otherwise known as Raja Yoga, Kundalini Yoga or Tantric yoga.
Siddhar
Thirumoolar relates that Anasuya had to go through a stern test of her chastity
when the Trimurti (Brahma, Vishnu, Siva) themselves came to her as Bhiksus
(mendicants seeking alms) and asked her for a “Nirvana Bhiksa.” She passed
their test by receiving them as her children and serving them naked. As a
reward, Atri and Anusuya received the blessing of having all three murtis born
as their children, SomaSkandan (Patañjali), Dattatreya, and Durvasa. They also
had a daughter called Arundhati who was married to Vasistha, one of the
sapta-rishis.
Thirumoolar
wrote in Tamil, and attained jnana (enlightenment) in South Kailash and his
MahaSamadhi (immortality) in Rameshwaram. Thirumoolar relates in Tantra 1 of Thirumanthiram
that he, Patañjali and six other Yogic friends learned the great Yoga from
their Guru Nandhi deva:
Nandhi
arulPetra Nadharai Naadinom
Nandhigal
Nalvar Siva Yoga MaaMuni
Mandru
thozhuda Patanjali Vyakramar
Endrivar
Ennodu(Thirumoolar) Enmarumaame
நந்தி அருள்பெற்று நாதரை
நாடினோம்
நந்திகள் நால்வர் சிவயோக
மாமுனி
மன்று தொழுத பதஞ்சலி
வியாக்ரமர்
என்றிவர் என்னோடு (திருமூலர்)
என்மறுமாமே
நான்கு நந்திகள் - சனகர்,
சனத் குமாரர், சனத்
சுஜா தார், சந்தானார்
English
translation
By
receiving Nandhi's grace we sought the feet of the Lord
The
Four Nandhis (Sanagar, santhanar, Sanath Sujatar, SanathKumarar), Siva Yoga
Maamuni, Patanjali, Vyakramapadar and along with me (Thirumoolar)
Thus
we were the Eight disciples.
In
Bogar MahaRishi's "Bhogar 7000" Patanjali is also mentioned as a
Siddhar (master of Kundalini yoga):
It
was my Grandfather who said, "Climb and see."
But
it was Kalangi Nathar who gave me birth.
Patanjali,Viyagiramar,
and Sivayogi Muni all so rightly said,
"Look!
This is the path!"
They
explained how to mount and go beyond.
And
it was the Great Mother supreme who said,
"This
is it!"
Having
become calm… I perceived the accompanying experience.
Having
experienced… I have composed 7000.
Bogar
refers to Thirumoolar as his Grandfather (GrandGuru) and Kalangi as his
father(Guru).
Birth
as a snake
Another
legend relates that Patañjali was the son of Angiras, one of the ten sons of
Brahma, the Creator; and Sati, the consort of Siva.
According
to another legend, shortly before Patañjali was born, the Lord Vishnu was
seated on his serpent, Adisesa (one of the many incarnations of Vishnu). While
seated on his serpent, Vishnu was so enraptured by the dancing of Lord Siva
that his body began to vibrate, causing him to bounce heavily on Adisesa, who consequently
suffered great discomfort. When the dance ended, the weight was instantaneously
lifted. Adisesa asked Vishnu what had happened, and hearing about the dance,
wanted to learn it so he could personally dance it for the pleasure of Vishnu,
his lord. Vishnu was impressed and predicted to Adisesa that one day Lord Siva
would bless him for his understanding and devotion, and that he would be
incarnated so that he could both shower humanity with blessings and fulfill his
own desire to master dance. Adisesa immediately began to seek a birth mother.
At the same time a virtuous woman named Gonika, who was totally devoted to
yoga, was praying and seeking for someone to be a worthy son to her, so that
she could pass on the knowledge and understanding she had gained through yoga.
She prostrated herself before the Sun, the earthly manifestation of the light
and presence of God. She scooped up a handful of water, the only gift she could
find, and beseeched him to bestow her with a son. She then meditated upon the
Sun and prepared to present her simple offering. Adisesa saw her and knew that
he had found the mother he was looking for. Just as Gonika was about to offer
her handful of water to the Sun, she glanced down at her hands and was
astonished to see a tiny serpent moving in her hands. Within a few moments the
serpent assumed a human form, prostrated himself before Gonika and pleaded with
her to accept him as her son.
According
to legend, Patañjali had a miraculous childhood. From the moment he was born,
he could communicate fully and discuss many topics with the intellect and
understanding of a sage. The intensity of his eye, mind and mouth were such
that on one occasion, when the inhabitants of Bhotabhandra disturbed him in the
middle of his religious austerities and ridiculed him, he reduced them to ashes
with nothing more than the fire of his mouth and speech. One day he discovered
an exquisitely beautiful maiden, Lolupa, in the hollow of a tree on the north
slope of Mount Sumeru, the top of the celestial mountain of enlightenment. He
promptly married her and lived to a ripe and happy old age.[6]
Works
The
Yoga Sūtras
The
Yoga Sūtras probably date from around 250 - 200 B.C.E., though some scholars
have based a later date of 250 C.E. on the fact that no commentaries on the
Yoga Sutras exist before this date. The first three books appear to have been
written much earlier than the fourth, which contains material that seems to
refer to late Buddhist thought and could therefore place it in the fifth
century C.E..[7]
Patañjali
has often been called the founder of Yoga because of the Yoga Sūtras, although
it was actually a compilation of a much older oral tradition. The Yoga Sūtras.
as a treatise on Yoga, built on the Samkhya school and the Hindu scripture of
the Bhagavad Gita (see also: Vyasa). Yoga, the science of uniting one's
consciousness, is also found in the Puranas, the Vedas and the Upanishads.
Patañjali reinterpreted and clarified what others had said, resolved
contradictions, and synthesized many lines of argument. His practical summary
can be regarded the greatest initiator into the essence and the science of
Yoga.
Yoga
Sūtras is a major work among the great Hindu scriptures and serves as the basis
of the yoga-system known as Raja Yoga. Patañjali's Yoga is one of the six
schools or darshanas of Hindu Philosophy. The sūtras give us the earliest
reference to the popular term Ashtanga Yoga which translates literally as the
“eight limbs of yoga.” They are yama, niyama, asana, pranayama, pratyahara,
dharana, dhyana and samadhi.
The
Yoga Sūtras is to be regarded as a devotional handbook rather than a
philosophical text to be studied as an end in itself. Patanjali himself
repeatedly warns against the futility of approaching meditation through the
intellect, emphasizing the attainment of wisdom which lies beyond intellect by
abandoning conceptual frameworks. The sutras can be understood more deeply in
the context of the reader’s own direct meditative experiences.
According
to biographer and scholar Kofi Busia [8], Patañjali defended several ideas in
his treatise on yoga that are not in accord with classical Sankhya or Yoga. He
does not acknowledges the ego as a separate entity, and does not regard the
subtle body linga sarira as permanent, denying it a direct control over
external matters.
Commentary
on Sanskrit grammar: Mahābhāshya
The
Mahābhāshya ("great commentary") of Patañjali on the celebrated Aṣṭādhyāyī of Pāṇini is one of
the three most famous works in Sanskrit grammar. Patañjali's writings were
extremely detailed, especially regarding prakriyā or generative morphology, and
the precise sequence, function and interpretation of Pāṇini's rules
(sūtras). Mahābhāshya redefined the rules of Sanskrit grammar and enlarged its
vocabulary, making the Sanskrit language more precise, subtle, effective and
artistic. instrument capable of expressing any aspect whatever of human thought
or existence. Patañjali's own artistry in the use of Sanskrit demonstrated its
possibilities.
Patañjali
also discussed the comments (vārttikas) of Kātyāyana, a scholar who lived
between Pāṇini and
Patañjali, sometimes supporting them and sometimes rejecting them. Kātyāyana's
vārttikas are themselves often sūtra-like, and are only transmitted to us as
embedded in Patañjali's discussion. The nineteenth-century scholar Franz
Kielhorn produced the first critical edition of the Mahābhāṣya, and
developed sound philological criteria for distinguishing Kātyāyana's
"voice" from Patañjali's. Patañjali work is a revelation for later
students of the detailed, sophisticated discourse and debate which arose around
Pāṇini's laconic
sūtras.
Most
historians of vyākaraṇa
do not consider the Patañjali who wrote the Mahābhāṣya to be the
same person as the author of the Yoga Sūtras. There are no parallel passages in
the two works, no cross-references, no common discussions, and the two works
demonstrate no awareness of each other, a circumstance almost unknown in the
writings of Sanskrit authors who wrote multiple works. The tradition that a
single Patañjali wrote on grammar, yoga, and medicine is first recorded in the
comparatively late commentary on the Yoga Sūtras by Bhoja.
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