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[8] [9] The Yoga Sutras of Patañjali use the term Īśvara in 11 verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Patañjali defines Īśvara (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self (पुरुषविशेष, puruṣa-viśeṣa )", [ 10 ]
[1] [2] Each tradition has a long list of Hindu texts, with subgenre based on syncretization of ideas from Samkhya, Nyaya, Yoga, Vedanta and other schools of Hindu philosophy. [3] [4] [5] Of these some called Sruti are broadly considered as core scriptures of Hinduism, but beyond the Sruti, the list of scriptures vary by the scholar. [6]
[9] [1] [26] This links the text to the Vaishnava tradition of Hinduism. [1] The meaning and message in verses 3 to 15 of the Sanskrit version mirror those of the last 13 verses of the Telugu version of the text. [27] [28]
According to Mahony, they likely are dated between 100 BC and 1100 AD. [5] However, Gavin Flood dates the Yoga Upanishads to the 100 BCE to 300 CE period. [6] [note 1] According to James Mallinson, some Yoga Upanishads were revised in the eighteenth century to incorporate the Hatha Yoga ideas of the Hindu Natha sub-tradition. [8]
Roy Eugene Davis suggests Shandilya Upanishad probably pre-dates Patanjali's Yogasutras, [13] while Georg Feuerstein suggests the text probably post-dates the Yogasutras. [14] Thomas McEvilley states that the chronology of the text is uncertain, but it was probably composed around the time Dhyanabindu Upanishad and before Hatha Yoga Pradipka ...
In yoga, Ayurveda, and Indian martial arts, prana (प्राण, prāṇa; the Sanskrit word for breath, "life force", or "vital principle") [1] permeates reality on all levels including inanimate objects. [2] In Hindu literature, prāṇa is sometimes described as originating from the Sun and connecting the elements. [3
At least sixty ancient and medieval era Indian texts are known that discuss yamas. [3] Most are in Sanskrit, but some are in regional Indian languages. Of the sixty, the lists in eleven of these texts are similar, but not the same, as that of Patanjali's. [3] Other texts list between one and ten yamas; however, ten is the most common. [3]
The verses 3.1 to 3.11 assert, translates Ayyangar, that this state is "assuming the attitude of I am the Brahman and giving up that also", eliminating all bondages of the mind, and awakening the Ishvara (god) within, through one's energized Kundalini and the six Chakras. [45] This state is one of entering bliss, asserts the Upanishad. [8]