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Despite the fact that he was a key figure in the evolution of some of the most fundamental systems of Indian philosophy, Patanjali remains both mysterious and ubiquitous at the same time. by Kausthub Desikachar wwhile the origins of his birth and early childhood remain a mystery, what is even less well known by many is how relevant and important his contributions have been in the organisation of key disciplines that influence every aspect of our lives. Patanjali the human Although there is tenacious debate among several Indologists about the precise period of Patanjali, one of the more commonly accepted views is that he was born sometime between 150-200 BCE. Some believe that Patanjali's father was the great sage Atri, and his mother, Anusuya. This conclusion comes out of the fact that some have referred to him as Atreya, which can mean son of Atri. Consistent with this theory, he is supposed to have had two brothers as well, Dattatreya and Durvasa. Others believe that Patanjali sought the great yogini Gonika to be his adopted mother. This is why Patanjali is also referred to as Gonikaputra, which means son of Gonika. This could mean that he did not know who his birth parents were. So there is very little known about the actual life story of Patanjali. Some history about him has been compiled in a text called Patanjali Charitam, written by a 17th century yogi called Ramabhadra Dikshitar. This text, however, is not readily available. Patanjali the shrink One of the greatest contributions of Patanjali, and for which he is primarily known, is his work on the doctrine of yoga, the Yogasutra commonly referred to in English as the Yoga Sutras of Patanjali. He was the first one to systematise the teachings of yoga through this text, which subsequently became the ultimate reference for every succeeding yogi to the present day. But what is presented in the Yogasutra, and the theory it postulates, may be a big surprise to the average modern-day yoga practitioner. While some modern-day practitioners associate yoga solely with a physical practice, subjecting the body into weird contortionist positions, the Yogasutra presents yoga to be more of a discipline for the mind. In this mindcentered philosophy, Patanjali advocates a mind-over-matter approach, to enhance our wellbeing, be it through health, healing, or spirituality. Most of the Yogasutra is in fact presenting ideas on understanding the mind, disciplining the mind, and exploring its higher potentials. Thus, it can be said that Patanjali was probably one of the first psychologists or psychoanalysts. However, limiting yoga to only the mind domain would be a great disrespect, as Patanjali understood clearly that the human domain had many layers that were inter-connected all of which could influence, and be influenced by, the mind. This is why he presents a range of tools that can be used to positively influence every domain of our complex human system. He was one of the first to put forward a psycho-socio-physiorespiratory centred approach to life and australian yoga life june-august 2010 27
spiritual transformation. Even in today's times, where advances in technology can make these measurable, the concept sounds complex. The idea that such a concept was presented in the time of Patanjali, thousands of years ago, is indeed remarkable. While we can get overwhelmed by this idea, we may also get distracted from the point that this giant leap in philosophical thinking could also have been a trigger for much of the ability to interpret the complex Panini Astadhyayi, which is the original text expounding the grammatical rules of the Sanskrit language. Titled Mahabhasya (the great commentary), Patanjali's work is one of the major early expositions on Panini's work, through which he brings out some of the finer aspects of Sanskrit language. A key idea is the concept of sabdapramana, which emphasises that in this ancient language, the word's Irrespective of the debates that surround the legend of Patanjali, what matters is the relevance of these ancient teachings in modern times. healing and spiritual traditions that came afterward. Dr. Patanjali It is often believed that Patanjali was also the author of an ayurvedic treatise. There are references to this in certain later texts. For example, the 11th century text on Charaka Samhita by Chakrapani and the 16th century text, Patanjalicharita, ascribe to Patanjali a medical text called the Charakapratisamskritah (now lost), which is apparently a revision (pratisamskritah) of the medical treatise by Charaka. So not only was he involved in the teachings of the mental domain, he may also have been a doctor in the traditional Indian system of medicine, ayurveda. This mastery is often visible in the Yogasutra too, where he presents wonderfully powerful aphorisms (capsule-like statements that carry many layers of meaning) that highlight his mastery in understanding the complex human body at various domains. It is also quite possible that his work on yoga was so significant, and that being known as a master of yoga, that this area took precedence over his achievements in other fields. This may be due to the fact that he was the first to organise the yoga teachings, and hence is often regarded as the founder of the philosophy of yoga. Patanjali the grammarian It is widely acknowledged that Patanjali's work on Sansrkit grammar is highly significant. In particular, his meaning is hidden within the word itself. Through this, he established the strong link between a word and its meaning, which is inherent rather than being acquired from outside the word. For example, take the word hram for the sun. Even merely reciting this word a few times, through proper pronunciation, makes us feel warm, which indeed is the quality of the sun. This idea that the inherent meaning of words is hidden within the word itself was Patanjali s conviction and is visible in most of the Sanskrit words. He describes this concept very beautifully in the Yogasutras as well, when he talks about the strong relationship between sabda (the sound of a word), artha (the meaning of that pronounced word), and pratyaya (interpretation of the meaning in the mind of the reader). By reflecting on these three aspects that underline every kind of spoken communication, Patanjali emphasises that it is possible to communicate appropriately and with clarity in any situation. His great mastery of the Sanskrit language is evident in the Yogasutra, which is presented in the sutra format, a style of writing (further described below) that requires the author to present profound concepts very succinctly. Patanjali s choice of words is most precise and he often uses intricately delicate structures in constructing the sutras, which not only explain the meaning of the aphorism, but also provide layers of meanings. In the Yogasutra, he uses at least six different words to represent the mind, each with a subtly different meaning. This not only confirms his phenomenal understanding of the mind, but also his ability to express this wisdom. For instance, Patanjali used the term manas to indicate the superficial sensory mind that is easily distracted; whereas he uses the word chitta when referring to a deeper mind that is capable of great focus. Both these words may be translated in English as mind, but their appropriateness and depth unfold only to the Sanskrit scholar. It is for such reasons that almost every college of Sanksrit studies refers to Patanjali's Mahabhasya as one of the key texts for understanding this ancient language. Patanjali the split personality In the historical tradition of Indian teachings, there are many kinds of texts that were created on a myriad of available topics. There are texts presented as aphorisms, known as sutra the Yogasutra has already been mentioned, and the Brahmasutra, Kamasutra, and Bhaktisutra are more examples of these kinds of texts. There are others known as bhasya, which are commentaries. Mahabhasya and Vyasabhasya are examples of key texts in this format. Still others are of the style known as vyakhyana, or elaborations. Patanjali's work on ayurveda, and some of the ayurvedic texts are prime examples of these. Some of the later works were also known as shastras, which are textbooks, or written teachings. For example, the Dharmashastra, and the Mokshashastra. The definitions of these differences were often based on the kind of language and communication style in which these teachings were expressed. Patanjali is one of those rare exceptions who wrote in many of these styles. So not only was his field of expertise spanning different subjects, but his personality was so diverse that he presented each of these in a different style. This is yet another credit to his wonderful genius. 28 australian yoga life june-august 2010
Larger than life or a myth? While it seems unfathomable that one man could do so much work, history has often pointed out that such rare exceptions do surface from time to time. In the Indian tradition, this is a regular feature with some of the great yogis of the past. What is often an accompanying feature of such genius, is that the followers honour them and elevate them to a godly status, whether the individuals want this or not. Hence, when the arena of divine beings took shape in the polytheistic tradition of India, some yogis found Adishesha to be the best metaphor for representing Patanjali. This probably contributed to the mythical legends that arose about Patanjali. Adishesha to Patanjali the mythical tale Folklore in the country describes Patanjali as an incarnation of Adishesha, the sacred serpent on whom Lord Vishnu, the Sustainer of the Universe, is supposed to be eternally meditating. By Vishnu s side is his consort Lakshmi. Garuda, the giant eagle, also the vehicle of Vishnu, waits patiently at a distance, ready to take the master anywhere he wishes. From the navel of Vishnu rises a lotus, on which is seated the four-headed god of creation, Brahma. Apart from serving as the bed of the lord, Adishesha also carries the earth on his head, which he is balancing wonderfully, so as to not disturb its residents. While this is the scenery at Vaikuntha (heaven), the scene amongst the residents of the world was very different. It is believed that there was a time when residents of the world were plagued with diseases in the body, disturbances in the mind, and difficulties in communication. They desperately approached the wise sages for help. These sages prayed to Lord Vishnu with their hands folded in the anjali mudra. This position is where the two palms are brought together to resemble a bowl, in which something special would be received. Hearing their prayers, Vishnu sent Adishesha as his envoy of hope to save the world. The myth goes that this Adishesha drops into the hands of the sages, who were praying with their hands in the anjali mudra position. Thus the name Patanjali, the one who fell (pat) into the anjali position. Patanjali as an incarnation of Adishesha, the sacred serpent on whom Lord Vishnu, the Sustainer of the Universe, is supposed to be eternally meditating. While the myths surrounding Patanjali endure, his contributions in diverse fields are as relevant today as they were 2000 years ago. It is believed that in his earthly incarnation, Patanjali had a thousand serpent heads, while from the neck below he was human in form. It is also believed that he had four arms, three bearing a conch, a disc, and a sword respectively, while the fourth assumed a gesture of benediction called the abhaya mudra. Looking at the metaphor above at a more practical level, Vishnu, who is presented as the lord of the world, could represent the consciousness that is the master of the world, which includes body, breath, mind, emotions etc. The sea, beneath which he is resting, represents the layers of the mind, which is often wavering at the surface level, but tranquil in the deeper dimensions. The consort, Lakshmi, represents the good qualities that the consciousness brings, like truth, ethics, morality etc., which are key aspects in our daily lives. The four-headed Brahma, who is seated on the lotus arising from Vishnu's navel, represents knowledge of every kind. Knowledge exists because one is conscious, and hence is presented as an offspring of consciousness. Garuda, the eagle, represents the vehicle of consciousness, which is the aspect of learning. While knowledge is an important thing, it is learning that translates knowledge into action, and hence the travelling bird, which allows one to journey on in life through practical wisdom. What then does the endless snake Adishesha represent, which is not just the bed of Vishnu, but also the sustainer of the world? Adishesha is a metaphor for the breath, which is not only vital to life, but is also strongly linked with the consciousness. Where there is consciousness, there is breath, and this is exactly the metaphor of the snake. Consciousness rests on the eternal flow of breath, which in turn sustains life. This is probably why Patanjali was referred to as australian yoga life june-august 2010 29
One of the greatest contributions of Patanjali is his work on the doctrine of yoga, the Yogasutra. an incarnation of Adishesha, as breathing is very central to mind, health, and communication. Since he produced beautiful texts on the three domains, the subsequent yogis could have conjured up this idea. Let us try to understand the form of the half human, half serpent, in which he is now represented and honoured. The thousand heads of his unique form represent the multiple solutions he has given to help us alleviate illness and suffering. The conch that he holds in one hand represents the concept of sound, or the metaphor for oral tradition. Hence, it represents that his teaching is something that is transmitted through dialogue and communication. The sword represents the symbol of warding off obstacles that may come in the journey; while the mace represents fighting of our own dark forces during the spiritual journey. The disc that he holds is a symbol of light or clarity, which removes darkness or ignorance. The gesture of benediction is representative of the concept of having no fear when embarking on such a journey, and no fear when the journey is over. Conclusion There is a lot of debate among Indologists as to whether it is the same Patanjali who worked on all these topics. While the discussion is good for intellectual gymnastics, the tradition in India lays importance on the reference of source teachers, or Purvacharyas, as they are so called. These teachers are of the belief that it was the same person known as Patanjali who presented valuable works on yoga, ayurveda, and Sanskrit grammar. Irrespective of the debates that surround the legend of Patanjali, what matters is the relevance of these ancient teachings in modern times. In ancient times, children were taught using metaphors and symbols. The symbolism behind these teachings would emerge through practice and experience. Looking at these precious teachings through the lens of modern science may not be the best way of understanding their magnitude. To truly experience these teachings, we must learn and practice with sincerity and conviction to fully integrate these teachings into our lives. While the myths surrounding Patanjali endure, his contributions in diverse fields are as relevant today as they were 2000 years ago, keeping his spirit alive even to this present day. Son and student of TKV Desikachar, cofounder of Krisnamacharya Healing & Yoga Foundation (KHYF), senior consultant at Krisnamacharya Yoga Mandiram (KYM), patron of British Wheel of Yoga, an advisor to International Association of Yoga Therapists, and actively involved in research. australian college of classical yoga already a yoga teacher? Fill in the gaps in your training with one of these courses Certificate of Classical Yoga Yoga Sutras and Meditation learn to teach the wisdom philosophy of Yoga Certificate of Asana & Anatomy Catch up on the anatomy you missed all put in the context of Asana. Postgraduate Diploma of Classical Yoga and Master of Classical Yoga Enquire about prerequisites and syllabus want to become a yoga teacher? Qualify to become a yoga teacher with authentic Yoga training Diploma of Classical Yoga Primary course qualifies you to teach after one year Certificate of Stillness Meditation One year course teaches you the skills of helping others to stillness Certificate Therapeutic Relaxation One year course teaches you theory and practice of relaxation www.classicalyoga.com.au 32 Jenner St Blackburn South Enquiries: Robert@classicalyoga.com.au Ph (03) 9833 4050 <<On campus or by distance education>> 30 australian yoga life june-august 2010