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Journal articles on the topic 'Yogasūtra (Patañjali)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Sunitha, S. "Authoritative Works on Rājayoga - A Brief Reflective." Kiraṇāvalī XIV, no. 3&4, JULY- DECEMBER 2022 (2022): 235–41. https://doi.org/10.5281/zenodo.7901812.

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Patañjali’s Yogasūtra stands out to be the most formidable treatise on yoga philosophy and practice. The Aṣṭāṅgās, the eight-fold limbs/ paths as ascribed in Yogasūtra, form the basic tenets of all the different tributaries and ramifications of Yoga traditions developed as of today. Essentially the most important writings on Rāja yoga are those on the Yogasūtra and the Aṣṭāṅgās in it. These works come under two chronological categories, the first by authors during the middle of the first millennium CE, consisting of ‘Bhāṣyas’ (commentaries) and ‘Vivaraṇas’

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2

DITRICH, Tamara. "The Concept of smṛti in the Yogasūtra: Memory or Mindfulness?" Asian Studies 1, № 1 (2013): 45–62. http://dx.doi.org/10.4312/as.2013.1.1.45-62.

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One of the key concepts in Buddhist meditation is mindfulness which has recently been introduced into new environments, including contemporary yoga. This paper identifies some of the parameters involved in the rather seamless integration of Buddhist mindfulness and yoga and explores whether this synthesis is an ancient one, already found in the oldest recorded text on yoga, the Yogasūtra, by investigating if the word smṛti, usually translated as “memory”, can refer to mindfulness. This would imply that mindfulness may have been a component of ancient Yogic practices, although perhaps lost at s

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3

Martino, Gabriel. "La concepción del <em>karman</em> en el <em>Pātañjalayogaśāstra</em>. Introducción y traducción anotada de los <em>sūtra</em> II,12-18 con su correspondiente <em>bhāṣya</em>". Estudios de Asia y África 58, № 2 (2023): 343–74. http://dx.doi.org/10.24201/eaa.v58i2.2761.

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El Pātañjalayogaśāstra es el texto fundante de lo que se conoce como el yoga-darśana. Está constituido por dos niveles textuales: un sūtra, el célebre Yogasūtra atribuido a Patañjali, y un bhāṣya o comentario atribuido tradicionalmente a Vyāsa. La autoría de los dos textos ha sido discutida ampliamente por los especialistas e incluso se ha propuesto la teoría de que ambos son obra de un mismo acto de composición que habría ocurrido alrededor del año 400 e.c. En el presente trabajo se ofrece una traducción anotada, junto con una introducción que lo contextualiza, de un pasaje del Pātañjalayogaś

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4

Böhler, Arno. "Open Bodies." Paragrana 18, no. 1 (2009): 119–31. http://dx.doi.org/10.1524/para.2009.0009.

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AbstractOn the basis of Patañjali′s classic definition of yoga in Yogasūtra 1.2 yoga usually has been interpreted as a practice to calm down the restless agitations of our embodied minds during their entanglement with the material world. A yoginī thus has to turn her senses away from the outside world in order to unite herself with the absolute that dwells in all of us. In line with David G. White one could call such a classic view of the Indian body a closed model of the same. It is the aim of this text to offer an alternative reading of the Indian body as an open system, in which a body is u

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5

M., B. S., Fernando Tola, Carmen Dragonetti, and K. D. Prithipaul. "The Yogasūtras of Patañjali: On Concentration of Mind." Journal of the American Oriental Society 111, no. 1 (1991): 203. http://dx.doi.org/10.2307/603830.

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6

Rukmani, T. S. "Dharmamegha-samādhi in the Yogasūtras of Patañjali: A Critique." Philosophy East and West 57, no. 2 (2007): 131–39. http://dx.doi.org/10.1353/pew.2007.0024.

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7

Smith, Frederick M. "The Fulcrum of Experience in Indian Yoga and Possession Trance." Religions 10, no. 5 (2019): 332. http://dx.doi.org/10.3390/rel10050332.

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The “inner organ” (antaḥkaraṇa) in the Indian philosophical school called Sāṃkhya is applied in two different experiential contexts: in the act of transcendence according to the path of yoga explored in the Yogasūtras of Patañjali (ca. 350 CE) and in the process of identity shift that occurs in possession by a deity in a broader range of Indian cultural practices. The act of transcendence will be better understood if we look at the antaḥkaraṇa through an emic lens, which is to say as an actual organ that is activated by experiential shifts, rather than as a concept or explanation that is indic

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8

Sarbacker, Stuart Ray. "Herbs (auṣadhi) as a Means to Spiritual Accomplishments (siddhi) in Patañjali’s Yogasūtra". International Journal of Hindu Studies 17, № 1 (2013): 37–56. http://dx.doi.org/10.1007/s11407-013-9137-3.

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9

Pines, Shlomo, and Tuvia Gelblum. "Al-Bīrūnī's Arabic version of Patañjali's Yogasūtra: a translation of the fourth chapter and a comparison with related texts." Bulletin of the School of Oriental and African Studies 52, no. 2 (1989): 265–305. http://dx.doi.org/10.1017/s0041977x00035461.

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The following study contains a translation of al-Bīrūnī’s rendering into Arabic of the fourth and last chapter of Patañjali’s Yogasūtra cum commentary. Our translation of the three preceding chapters was published in BSOAS, xxix, 2, 1966, 302–25 (henceforth abbreviated as BSOAS ch. I); BSOAS, XL, 3, 1977, 522–49 (henceforth abbreviated as BSOAS, ch. II); BSOAS, XLVI, 2, 1983, 258–304 (henceforth abbreviated as BSOAS, ch. III). This translation is based on Ritter’s edition of the Arabic text. Comparison has been made with the unique MS of Ritters Text: Kopriilii, 1589, fols. 412a–419a (written

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10

Krishnan, Padmanabhan. "Using Transition Systems to Formalize Ideas from Vedānta." Studia Humana 12, no. 3 (2023): 1–14. http://dx.doi.org/10.2478/sh-2023-0011.

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Abstract Vedānta is one of the oldest philosophical systems. While there are many detailed commentaries on Vedānta, there are very few mathematical descriptions of the different concepts developed there. This article shows how ideas from theoretical computer science can be used to explain Vedānta. The standard ideas of transition systems and modal logic are used to develop a formal description for the different ideas in Vedānta. The generality of the formalism is illustrated via a number of examples including saṃsāra, Patañjali’s Yogasūtras, karma, the three avasthās from the Māṇḍūkya Upaniṣad

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11

Maharaj, Ayon. "Yogic Mindfulness: Hariharānanda Āraṇya’s Quasi-Buddhistic Interpretation of Smṛti in Patañjali’s Yogasūtra I.20". Journal of Indian Philosophy 41, № 1 (2013): 57–78. http://dx.doi.org/10.1007/s10781-013-9174-7.

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12

Raveh, Daniel. "Translating Across Cultures:." Culture and Dialogue 1, no. 1 (2013): 91–105. http://dx.doi.org/10.1163/24683949-00101004.

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The paper offers a philosophical reflection upon the film Ghajini which was directed by Ajith Rahul Murugadoss in 2008. The film is an Indian remake/translation/transcreation of Christopher Nolan’s Memento (2000). Through Ghajini, I attempt to explore the reversible migration between spaces such as forgetfulness and memory, moment and sequence, inwardness (or consciousness) and externality (or the world). The paper creates an intercultural dialogue about self-identity and the materials of which it is made, a theme touched upon and developed in both movies, Ghajini and Memento, each in their ow

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13

Harimoto, Kengo, та T. S. Rukmani. "Yogasūtrabhāṣyavivaraṇa of Śaṅkara: Vivaraṇa Text with English Translation and Critical Notes along with Text and English Translation of Patañjali's Yogasūtras and Vyāsabhāṣya". Journal of the American Oriental Society 124, № 1 (2004): 176. http://dx.doi.org/10.2307/4132190.

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14

Aaron, Michael Ullrey. "Yogasūtra of Patañjali." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12575095.

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Yogasūtra, commonly referred to in the plural as the Yogasūtras is the pre-eminent text for meditative yoga in the past and is interpreted by many practitioners of Modern Postural Yoga (MPY) to be the sources for all later yoga practice. This text sets out the eight limbs (anga) of yoga, and one of the most important strands of MPY is called Asthanga (8-limbed) after this list of elements in the yogasutrasyama (abstinences, the don'ts), niyama (observances, prescriptions, preliminaries, the do's), asana (yoga posture, body position, seat), pranayama (breath control, breath exercise ,mantra), p

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15

Ferrández, Raquel. "¿Podría el aislamiento (<em>kaivalya</em>) hacernos libres? Una mirada al <em>Yogasūtra</em> de Patañjali desde la filosofía india contemporánea." Estudios de Asia y África, April 7, 2025, 1–19. https://doi.org/10.24201/eaa.v60i2.e3002.

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El Yogasūtra de Patañjali suscribe la incompatibilidad entre la acción y la liberación, y entiende como liberador el movimiento interior de la conciencia (nivṛtti) por oposición a su movimiento exterior (pravṛtti) vinculado al saṃsāra. Con base en pensadores contemporáneos como Krishnachandra Bhattacharya, Daya Krishna o Daniel Raveh, pero también en la antropología filosófica occidental, en este ensayo me pregunto de qué nos liberaría cualquiera de estos dos movimientos si se volviesen irreversibles y absolutos. Por nuestra condición de “animales paradójicos”, ¿cómo explicar una idea de “libe

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16

Forman, Jed. "Subtle, hidden, and far-off: The intertextuality of the Yogasūtras." Journal of Hindu Studies, April 10, 2023. http://dx.doi.org/10.1093/jhs/hiad013.

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Abstract Modern scholarship discusses ‘Buddhist influences’ on the Patañjali’s Yogasūtras (YS). Indeed, Patañjali borrowed key Buddhist concepts, particularly from Yogācāra. But this borrowing does not evince that the YS is just ‘crypto-Buddhism’. In fact, during the first millennium CE, the YS was equally influential on Buddhist thinkers. I make this argument by focusing on YS 3.25, which discusses the yogic ability to see subtle (sūkṣma), hidden (vyavahita), and far-off (viprakṛṣṭa) objects. Tracing textual occurrences of these three words, I use this stable mimetic trope to demonstrate the

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17

Rukmani, T. S. "Vijñānabhikṣu’s Approach to the Īśvara Concept in Patañjali’s Yogasūtras". Journal of Hindu-Christian Studies 25, № 1 (2012). http://dx.doi.org/10.7825/2164-6279.1511.

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