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Pratyahara [1] [2] (Sanskrit: प्रत्याहार, romanized: Pratyāhāra) or the 'gathering towards' is the fifth element among the Eight stages of Patanjali's Ashtanga Yoga, [3] as mentioned in his classical work, Yoga Sutras of Patanjali composed in the 2nd century BCE. [4]
Statue of Patañjali, its traditional snake form indicating kundalini or an incarnation of Shesha. The Yoga Sutras of Patañjali (IAST: Patañjali yoga-sūtras) is a collection of Sanskrit sutras on the theory and practice of yoga – 195 sutras (according to Vyāsa and Krishnamacharya) and 196 sutras (according to others, including BKS Iyengar).
A "fourth yoga" is sometimes added, Raja Yoga or "the Path of Meditation". This is the classical Yoga presented in the Yoga Sutras of Patanjali . Patanjali's system came to be known as Raja Yoga (Royal Yoga) retro-actively, in about the 15th century, as the term Yoga had become popular for the general concept of a "religious path".
The text is traditionally attributed to Yajnavalkya, a revered Vedic sage in Hinduism.He is estimated to have lived in around the 8th century BCE, [3] and is associated with several other major ancient texts in Sanskrit, namely the Shukla Yajurveda, the Shatapatha Brahmana, the Brihadaranyaka Upanishad, the Dharmasastra named Yājñavalkya Smṛti, Vriddha Yajnavalkya, and Brihad Yajnavalkya. [4]
Yoga Sutra (योग सूत्र): One of the six darshanas of Hindu or Vedic schools and, alongside the Bhagavad Gita and Hatha Yoga Pradipika, are a milestone in the history of Yoga, compiled sometime between 500 BCE and 400 CE by the sage Patanjali; Yoga Vasistha, the discourse of sage Vasistha to prince Rama.
Ashtavakra Gita is a dialogue between Ashtavakra and Janaka on the nature of Self/Atman, reality and bondage. [9] It offers a radical version of non-dualist philosophy. The Gita insists on the complete unreality of the external world and absolute oneness of existence.
Adi Shankara, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many ...
The Yoga discussions, Dattatreya's portrayal and his yoga-teachings within the Markandeya Purana, states Rigopoulos, are essentially those of Jnana yoga, and this emphasis on Jnana within a nondual (Advaita Vedanta) framework characterizes Dattatreya throughout the text. [28]
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