Maharshi Patañjali: Life, Works, and Teachings
By
Cdr Alok Mohan
Opening Śloka
योगेन चित्तस्य पदेन वाचां मलं शरीरस्य च।
वैद्यकेन योऽपाकरोत्तं प्रवरं मुनिनां पतञ्जलिं प्रणजलिरानतोऽस्मि॥
Translation:
I bow with folded hands to Patañjali, foremost among sages, who removed the impurities of the mind through yoga, of speech through grammar, and of the body through medicine.
Abstract
According to the Puranic traditions, Maharishi Patañjali is considered an incarnation of Shesha. From an early age, he was endowed with extraordinary intellect. He is believed to have been a resident of Kashmir. Scholars such as Dr. R.G. Bhandarkar, Dr. Vasudev Sharan Agrawal, and Dr. Prabhat Chandra Chakravarti date his period to approximately 150 BCE. References in Patañjali’s own writings suggest that he lived during the reign of King Pushyamitra Shunga, around 160–140 BCE.
Patañjali was also a distinguished physician who made significant contributions to medicine, mineralogy, metallurgy, and alchemy. He was revered as a doctor of both body and mind. Additionally, he is regarded as the author of some of the most important works in Sanskrit literature and was the son of the sage Atri and his wife Anusuya.
In his Mahābhāṣya, Patañjali describes the royal court of Pushyamitra (the commander-in-chief). He possessed extraordinary intellectual brilliance and was proficient in all branches of knowledge. In the field of Sanskrit grammar, Kātyāyana first composed the Vārtikas on Pāṇini’s Aṣṭādhyāyī, and Patañjali’s commentary on these, known as the Mahābhāṣya, became widely celebrated. Through this work, he presented the otherwise dry and intricate subject of grammar in a lucid and engaging manner. The Mahābhāṣya also provides valuable insights into the political, social, geographical, and economic conditions of his time. Like Pāṇini, Patañjali emphasized the correct pronunciation of the Vedas. He stated that “a single well-known word can fulfill the desires of both heaven and liberation,” reflecting his philosophical outlook.
According to Patañjali, the world is filled with suffering, and for the soul seeking liberation, Yoga offers the sole path to emancipation. Yoga, also referred to as Karma Yoga, guides the practitioner toward the path of moksha. Patañjali is thus honored as the progenitor of Yoga philosophy, which forms one of the six classical schools of Hindu thought. He codified 195 sutras of Yoga, which serve as the foundational pillars of this discipline. Patañjali is believed to have hailed from either Kashmir or Uttar Pradesh and belonged to the Angiras lineage of sages.
In the heritage of Indian philosophical literature, three of his works are particularly noteworthy: the Yoga Sutras, a treatise on Ayurveda, and the commentary on the Aṣṭādhyāyī. The Yoga Sutras were composed approximately in 160 BCE. Yoga, as promoted through this work, not only aims to maintain physical health but also to cultivate mental tranquility.
According to the Vishnu Purana, the principal sages in the Rigvedic tradition included Paila, Indra Pramati, Vaśkala, Bodhya Yājñavalkya, Parashara, Māṇḍūkeya, Satyashravas, Satyahita, Satyashri, Purna, Jāgari, Śāka, Vatsa Śaishreya, among others. In the Yajurvedic tradition, the chief disciples were Vaiśampāyana, Yājñavalkya, Brahmārāti, Tittiri, Mādyandin Kāṇya, Yājñavalkya, Śyāmāyani, Āsura Ālambi, and others. Among the Sama Veda disciples, notable sages included Jaimini, Sāmantu, Sūtrachana, Sūkani, Pauṣmiṇḍacha, Laugākṣi, Kuthumi Kushitin, Lāṅgali, Rāṇayani, Tāṇḍiputra, Parashara, Bhāgavitti, Lomagāyani, Parāśarya, Prachin Yogi, Āsurāyana, and Patañjali himself. In the Atharvaveda lineage, key disciples were Sumantu, Kambha, Pathyadevādarśa, Piplāda, Jājali Shaunak, Saundhavāyan, Babhu, and Munjakesha, among others.
Maharshi Patañjali occupies a central position in Indian intellectual history as a philosopher, grammarian, and physician whose works have shaped the disciplines of yoga, Sanskrit grammar, and Ayurveda. Traditional accounts revere him as an incarnation of Śeṣanāga, while modern scholarship situates him around the 2nd century BCE, particularly under the reign of Puṣyamitra Śuṅga. He is credited with three major contributions: the Yoga-Sūtra, a systematic treatise on spiritual discipline; the Mahābhāṣya, a comprehensive commentary on Pāṇini’s Aṣṭādhyāyī; and a reputed treatise on medicine, reflecting his role as a healer. This paper examines Patañjali’s life, the historical and cultural context of his works, and his philosophical contributions, integrating traditional narratives, scholarly perspectives, and the teachings attributed to him. It also evaluates the debates over his authorship and highlights the continuing global relevance of his legacy.
1. Introduction
Maharshi Patañjali is revered in Indian tradition as a sage whose contributions encompass philosophy, grammar, and medicine. The Purāṇas identify him as an incarnation of Śeṣanāga, symbolizing wisdom and continuity. From childhood, he exhibited extraordinary brilliance and spiritual inclination, later becoming associated with Kāśmīra, Uttar Pradesh, or Kāśī (Varanasi) as centers of his life and learning. Hindi traditions describe him as the son of Ṛṣi Atri and Anasūyā, belonging to the Aṅgiras gotra, and situate him within the guru–śiṣya paramparā of Vedic traditions, especially the Sāmaveda lineage.
Scholars such as Dr. R. G. Bhandarkar, Dr. Vasudev Śaraṇ Agrawal, and Dr. Prabhat Chandra Chakravarti place his period around 150 BCE, aligning him with the reign of Puṣyamitra Śuṅga (160–140 BCE). His genius was not confined to a single discipline: he was celebrated as a grammarian, a philosopher, and a vaidya (physician), respected as a “doctor of both body and mind.” Through the Yoga-Sūtra, the Mahābhāṣya, and his medical contributions, Patañjali sought to purify and elevate the mind (citta), speech (vāch), and body (śarīra), thereby offering a holistic vision of human well-being.
2. Biographical Context and Chronology
The precise details of Patañjali’s biography remain uncertain, interwoven with both mythology and history. Traditional sources describe his descent as a divine avatāra, while Hindi narratives emphasize his intellectual precocity and diverse mastery. His association with Kāśmīra and Kāśī suggests his participation in prominent centers of scholarship.
Historical evidence is drawn largely from his works, especially the Mahābhāṣya, which references the royal court of Puṣyamitra Śuṅga. This places him in the 2nd century BCE, a period characterized by intense philosophical debates, the consolidation of Sanskrit grammar, and the codification of yoga practice. Some modern scholars, however, propose later dates, even into the 5th century CE, suggesting the possibility of multiple authors named Patañjali.
Despite these debates, the traditional image of Patañjali as a polymath and seer continues to dominate Indian cultural memory. His persona bridges historical inquiry and spiritual reverence, making him both a historical figure and a symbolic archetype of wisdom.
3. Major Works
3.1 Yoga-Sūtra
The Yoga-Sūtra, consisting of 195 aphorisms, is the foundational text of classical yoga. Divided into four chapters (Samādhi-Pāda, Sādhanā-Pāda, Vibhūti-Pāda, Kaivalya-Pāda), it systematizes the practice of yoga as a disciplined path toward liberation (kaivalya). Central to the text is the definition of yoga as citta-vṛtti-nirodhaḥ—the stilling of mental fluctuations.
The text outlines the Aṣṭāṅga Yoga (Eight-Limbed Path): yama (ethical restraints), niyama (discipline), āsana (posture), prāṇāyāma (breath control), pratyāhāra (withdrawal of senses), dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption). This system, blending Sāṅkhya metaphysics with practical methods, positions yoga as both a philosophy and a lived discipline.
3.2 Mahābhāṣya
The Mahābhāṣya is Patañjali’s extensive commentary on Pāṇini’s Aṣṭādhyāyī, supplemented by Kātyāyana’s vārttikas. It is a monumental work of linguistic analysis that transformed Sanskrit grammar into a refined and systematic science. Beyond grammar, the text provides insights into the political, social, economic, and cultural life of its time, including references to Puṣyamitra Śuṅga’s court. Its clarity and accessibility led to its recognition as one of the greatest works of linguistic scholarship in ancient India.
Patañjali’s Mahābhāṣya is a seminal work in the Indian grammatical tradition and stands as one of the most authoritative texts in the history of linguistic thought. Composed in the 2nd century BCE, it is an elaborate commentary on Pāṇini’s Aṣṭādhyāyī and the Vārtikas of Kātyāyana. Patañjali’s contribution goes far beyond the mechanical explanation of grammatical rules; he engages in critical analysis, dialectical reasoning, and philosophical reflection on the nature and function of language. Written in the form of a scholastic dialogue, the Mahābhāṣya addresses complex issues such as the relationship between words and meaning, the role of usage (prayoga) in establishing linguistic norms, and the tension between prescriptive grammar and actual speech. It also preserves numerous examples from contemporary life, thereby providing valuable insights into the socio-cultural and intellectual milieu of its time. The Mahābhāṣya not only consolidated Pāṇini’s grammatical system but also elevated grammar (vyākaraṇa) to the status of a śāstra (a scientific discipline), forming the foundation for subsequent developments in Indian linguistics, philosophy, and literary theory.
3.3 Contributions to Medicine
Patañjali is traditionally credited with a treatise on Āyurveda, though no complete text survives. Hindi sources highlight his knowledge of chikitsāśāstra, rasāyana, metallurgy, and alchemy, emphasizing his role as a healer. He was thus remembered as a tan aur man ke ḍāktar—a physician of both body and mind. Though modern scholars remain cautious about attributing extant medical texts directly to him, the tradition of his medical contributions reflects his enduring association with holistic health and well-being.
4. Teachings and Philosophical Contributions
Patañjali’s philosophy rests on the integration of diverse traditions into coherent systems. His yoga synthesizes Sāṅkhya metaphysics, Vedic ritual precision, and contemplative practices from Buddhist and Jain traditions. The aim of yoga is liberation (kaivalya), achieved by disentangling the self (puruṣa) from material nature (prakṛti).
The emphasis on śuddha ucchāraṇa (pure pronunciation) in his grammatical work parallels his yogic insistence on disciplined practice—both language and consciousness require purification to reach their highest potential. His teaching that even a single word, uttered correctly, fulfills both worldly and spiritual aims exemplifies this integrative vision.
By presenting yoga as a universal discipline, Patañjali transformed it from a scattered set of practices into a systematic philosophy. This system not only shaped Hindu philosophy but also provided the foundation for the global yoga movement in the modern era.
5. Conclusion
Maharshi Patañjali’s enduring legacy lies in his holistic vision of human perfection. He is remembered as a sage who purified the mind through yoga, speech through grammar, and body through medicine. Whether a single historical figure or a composite of multiple authors, Patañjali symbolizes the unity of intellectual rigor, spiritual discipline, and therapeutic science.
The Yoga-Sūtra continues to guide seekers across the world in the pursuit of mental clarity and liberation. The Mahābhāṣya remains a cornerstone of Sanskrit linguistic scholarship. His association with Ayurveda keeps alive the memory of his medical wisdom. Collectively, these contributions affirm his stature as one of the greatest sages of India, whose teachings remain vital for both scholarly inquiry and practical application in contemporary life.
References:-
Hamare Poorvaj By Dr L D Mohan
Yoga-Sūtras of Patañjali (primary text).
Mahābhāṣya of Patañjali (primary text).
Wikipedia
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Mimamsa Yoga. “Biography of Maharshi Patañjali.”