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    The Yoga Sutra of Patanjali: A Biography
    The Yoga Sutra of Patanjali: A Biography
    The Yoga Sutra of Patanjali: A Biography
    Ebook317 pages4 hours

    The Yoga Sutra of Patanjali: A Biography

    By David Gordon White

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    The rise, fall, and modern resurgence of an enigmatic book revered by yoga enthusiasts around the world

    Consisting of fewer than two hundred verses written in an obscure if not impenetrable language and style, Patanjali's Yoga Sutra is today extolled by the yoga establishment as a perennial classic and guide to yoga practice. As David Gordon White demonstrates in this groundbreaking study, both of these assumptions are incorrect. Virtually forgotten in India for hundreds of years and maligned when it was first discovered in the West, the Yoga Sutra has been elevated to its present iconic status—and translated into more than forty languages—only in the course of the past forty years.

    White retraces the strange and circuitous journey of this confounding work from its ancient origins down through its heyday in the seventh through eleventh centuries, its gradual fall into obscurity, and its modern resurgence since the nineteenth century. First introduced to the West by the British Orientalist Henry Thomas Colebrooke, the Yoga Sutra was revived largely in Europe and America, and predominantly in English. White brings to life the improbable cast of characters whose interpretations—and misappropriations—of the Yoga Sutra led to its revered place in popular culture today. Tracing the remarkable trajectory of this enigmatic work, White’s exhaustively researched book also demonstrates why the yoga of India’s past bears little resemblance to the yoga practiced today.

    LanguageEnglish
    PublisherPrinceton University Press
    Release dateMay 25, 2014
    ISBN9781400850051
    The Yoga Sutra of Patanjali: A Biography

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      The Yoga Sutra of Patanjali - David Gordon White

      LIVES OF GREAT RELIGIOUS BOOKS

      The Yoga Sutra of Patanjali

      LIVES OF GREAT RELIGIOUS BOOKS

      The Dead Sea Scrolls, John J. Collins

      The Book of Mormon, Paul C. Gutjahr

      The Book of Genesis, Ronald Hendel

      The Book of Common Prayer, Alan Jacobs

      The Book of Job, Mark Larrimore

      The Tibetan Book of the Dead, Donald S. Lopez Jr.

      Dietrich Bonhoeffer’s Letters and Papers from Prison, Martin E. Marty

      Thomas Aquinas’s Summa Theologiae, Bernard McGinn

      The I Ching, Richard J. Smith

      The Yoga Sutra of Patanjali, David Gordon White

      Augustine’s Confessions, Garry Wills

      FORTHCOMING:

      The Book of Revelation, Timothy Beal

      Confucius’s Analects, Annping Chin and Jonathan D. Spence

      The Bhagavad Gita, Richard H. Davis

      Josephus’s Jewish War, Martin Goodman

      John Calvin’s Institutes of the Christian Religion, Bruce Gordon

      The Lotus Sutra, Donald S. Lopez Jr.

      C. S. Lewis’s Mere Christianity, George Marsden

      The Greatest Translations of All Time: The Septuagint and the Vulgate, Jack Miles

      The Passover Haggadah, Vanessa Ochs

      The Song of Songs, Ilana Pardes

      The Daode Jing, James Robson

      Rumi’s Masnavi, Omid Safi

      The Talmud, Barry Wimpfheimer

      The Yoga Sutra of Patanjali

      A BIOGRAPHY

      David Gordon White

      PRINCETON UNIVERSITY PRESS

      Princeton and Oxford

      Copyright © 2014 by Princeton University Press

      Published by Princeton University Press, 41 William Street,

      Princeton, New Jersey 08540

      In the United Kingdom: Princeton University Press, 6 Oxford Street,

      Woodstock, Oxfordshire OX20 1TR

      press.princeton.edu

      Cover illustration by Daren Magee

      Cover design by Matt Avery / Monograph

      All Rights Reserved

      First paperback printing, 2019

      Paperback ISBN 9780691197074

      Cloth ISBN 9780691143774

      LCCN: 2013042270

      British Library Cataloging-in-Publication Data is available

      This book has been composed in Garamond Premier Pro

      Printed on acid-free paper. ∞

      Printed in the United States of America

      CONTENTS

      DRAMATIS PERSONAE vii

      PREFACE xv

      CHAPTER 1    Reading the Yoga Sutra in the Twenty-First Century: Modern Challenges, Ancient Strategies 1

      CHAPTER 2    Patanjali, the Yoga Sutra, and Indian Philosophy 18

      CHAPTER 3    Henry Thomas Colebrooke and the Western Discovery of the Yoga Sutra 53

      CHAPTER 4    Yoga Sutra Agonistes: Hegel and the German Romantics 81

      CHAPTER 5    Rajendralal Mitra: India’s Forgotten Pioneer of Yoga Sutra Scholarship 92

      CHAPTER 6    The Yoga of the Magnetosphere: The Yoga Sutra and the Theosophical Society 103

      CHAPTER 7    Swami Vivekananda and the Mainstreaming of the Yoga Sutra 116

      CHAPTER 8    The Yoga Sutra in the Muslim World 143

      CHAPTER 9    The Yoga Sutra Becomes a Classic 159

      CHAPTER 10  Ishvara 172

      CHAPTER 11  Journeys East, Journeys West: The Yoga Sutra in the Early Twentieth Century 182

      CHAPTER 12  The Strange Case of T. M. Krishnamacharya 197

      CHAPTER 13  Yoga Sutra 2.0 225

      NOTES 237

      SUGGESTIONS FOR FURTHER READING 249

      BIBLIOGRAPHY

      INDEX 261

      DRAMATIS PERSONAE

      Alberuni, also known as Abu al-Rayhan Muhammad ibn Ahmad al-Biruni (973–1048). A renowned Muslim scientist and court scholar, in 1017 Alberuni was taken by force to India where he authored a learned account of Indian science, culture, and religion titled the Tahqiq-i-Hind (India), as well as an Arabic translation of a now lost commentary on the Yoga Sutra, known today as the Kitab Patanjal (Patanjali’s Book).

      Aranya, Hariharananda (1869–1947). The author of the most highly regarded twentieth-century commentary on the Yoga Sutra, the 1911 Bengali-language Bhasvati (Dawning Sun), Aranya was also the founder of the Kapil Math monastery in modern-day Jharkand state, where at his request he was sealed into a cave in 1926. He remained there until his death in 1947.

      Bhoja, also known as Bhojaraja, Bhojadeva, and Raja Bhoja (eleventh century). The king of the west central Indian kingdom of Malava, Bhoja was the author of the Rajamartandavritti (Royal Sun Commentary) on the Yoga Sutra. An enlightened despot, he was also a prolific scholar, patron of the arts, military strategist, and hydraulic engineer.

      Blavatsky, Madame Helena Petrovna (1831–1891). Russian-born cofounder of the Theosophical Society and prolific spiritualist author, Blavatsky popularized Yoga in the West by fusing principles and terminology from the Yoga Sutra and other works on Yoga with the Western spiritualist ideas of animal magnetism, harmonial religion, and the occult.

      Colebrooke, Henry Thomas (1765–1837). British Orientalist and cofounder of the Royal Asiatic Society, Colebrooke authored the earliest English-language scholarly study of the Yoga Sutra in 1823. His massive collection of Sanskrit manuscripts, donated in 1818, formed the core of the India Office Library’s original manuscript holdings.

      Eliot, T. S. (1888–1965). Eliot, who read Sanskrit with James Haughton Woods at Harvard in 1911–12, became fascinated with the Yoga Sutra and incorporated its teachings into his psychology of reading and writing as well as, perhaps, into the opening verses of his 1922 masterwork, The Waste Land.

      Hegel, Georg Wilhelm Friedrich (1770–1831). German Idealist philosopher who adapted Colebrooke’s study of the Yoga Sutra into his world history of philosophy. For Hegel, Patanjali’s Yoga system epitomized the Indian mind, which for him was prephilosophical, mired in a sort of dreamlike consciousness. Behind his cavalier use of Colebrooke, Hegel’s critique of the Yoga Sutra was especially a means for him to settle scores with the German Romantics, for whom ancient India was the fountainhead of all wisdom and spirituality.

      Hemachandra (1089–1172). A royal minister to the Chalukya king Kumarapala, Hemachandra was a prolific author whose Yogashastra, the most comprehensive Jain work on Yoga, drew heavily upon the Yoga Sutra.

      Hiranyagarbha (Golden Embryo). Name of the Hindu creator god who was, according to the Mahabharata and several Puranas, the mythical founder of the Yoga system. These same scriptures ignore Patanjali entirely.

      Krishnamacharya, Tirumalai (1888–1989). The yoga master of the Mysore Palace’s Yogashala, at which he trained three of the most illustrious modern-day gurus of postural yoga, Krishnamacharya was the author of two Kannada- and two Sanskrit-language works on yoga that combined references to the Yoga Sutra and the direct revelations he received from a tenth-century Shrivaishnava theologian with instruction in the asanas.

      Madhava, also known as Sayana Madhava (d. 1387). A royal minster in the south Indian Vijayanagara kingdom, Madhava wrote a comprehensive account of Patanjali’s system in his Sarvadarshanasamgraha (Compendium of All the Systems). In spite of the fact that he ranked Patanjali’s system higher than all but the Vedanta system, Madhava nonetheless introduced into his commentary several principles of Yoga not found in the Yoga Sutra.

      Mitra, Rajendralal (1823–1891). An accomplished university-trained Bengali scholar, Mitra authored the first truly complete and comprehensive translation of the Yoga Sutra (with Bhoja’s commentary) in 1883. Mitra’s erudite introduction to the volume remains a valuable resource for Patanjali’s biography and philosophical system.

      Patanjala, Rishi. Mythical Pashupata teacher and author of the Dharma Patanjala, a tenth-century work in Old Javanese that paraphrased nearly the entirety of the first three books of the Yoga Sutra.

      Patanjali (first century BCE or fourth century CE). Name of the author-compiler of the Yoga Sutra, as well as of commentaries on Panini’s Sanskrit grammar and the ayurvedic Charaka Samhita. According to twelfth-century Tamil temple traditions, Patancali was the name of a half-human half-serpentine incarnation of the great serpent Ananta; later south Indian scholars would go on to identify this mythic figure with the Patanjali of Yoga Sutra tradition.

      Saraswati, Dayananda (1824–1883). Shaiva monk and founder of the Hindu reform movement known as the Arya Samaj, with which the Theosophical Society briefly merged to form the Theosophical Society of the Arya Samaj between 1878 and 1882. In 1848, Saraswati embarked on an unsuccessful nine-year search across India to find an authentic practitioner of Yoga.

      Shankaracharya, also known as Shankara (eighth century). A renowned Advaita Vedanta philosopher, Shaiva theologian, and author of numerous commentaries on classical Hindu works, Shankaracharya became the object of several late medieval legendary traditions concerning his conquest of India through debate, supernatural powers, and institutional organization. While Shankaracharya may have been the author of a Yoga Sutra commentary titled the Patanjalayogashastrabhashyavivarana (Exposition of the Commentary on the Yoga Teaching of Patanjali), a number of scholars consider this to have been the work of another Shankara, who lived in the fourteenth century.

      Vachaspati Mishra (ninth century). Prolific commentator and author of the Tattvavaisharadi (Expert Guide to the True Principles), considered the most learned, balanced, and comprehensive of all Yoga Sutra commentaries.

      Vijnanabhikshu (sixteenth century). A renowned philosopher of the Qualified Nondualist school, Vijnanabhikshu was the author of two highly influential Yoga Sutra commentaries, the Yogavarttika (Explanation of Yoga) and the Yogasarasamgraha (Short Statement on the Essence of Yoga). Vijnanabhikshu’s commentaries greatly undermined earlier understandings of the Yoga Sutra’s metaphysics, particularly with respect to Patanjali’s teachings on Ishvara.

      Vivekananda, Swami (1863–1902). An illustrious Hindu reformer who combined the reform agenda of the Brahmo Samaj with the mystic teachings of the Bengali saint Ramakrishna, Vivekananda was the founder of the Vedanta Society in New York in 1895 and the Ramakrishna Mission in India in 1897. His wildly successful 1896 book, The Raja Yoga, which contained an English-language commentary on the Yoga Sutra, lit the spark for the enduring Western fascination with Yoga.

      Vyasa (also known as Veda Vyasa). The mythic editor of the Vedas and Mahabharata, Vyasa is also considered by many to be the fourth-or seventh-century author of the Bhasya, the authoritative commentary on the Yoga Sutra that all later commentators took as the basis for their subcommentaries. Several scholars maintain that Vyasa was simply a pen name Patanjali himself adopted to elucidate the elliptical aphorisms of his own Yoga Sutra.

      Woods, James Haughton (1864–1935). Harvard professor of Indian philosophy and author of what is considered to be the most accurate and authoritative translation (published in 1914) of the Yoga Sutra together with the commentaries of Bhoja and Vachaspati Mishra.

      Yajnavalkya. A mythic Upanishadic sage, Yajnavalkya is cast in the Mahabharata as the revealer of an ancient Yoga system founded by Hiranyagarbha. A ninth-to twelfth-century south Indian by the same name was the author of two works that combined the eight-part practice with teachings on Hatha Yoga and Vedanta philosophy, the Yogayajnavalkya (Yajnavalkya’s Yoga) and the Yogi Yajnavalkyasmriti (Tradition of Yogi Yajnavalkya).

      Yeats, William Butler (1865–1939). A leading poet of the twentieth century and the first Irishman to receive the Nobel Prize for literature, Yeats became a disciple of the Indian guru Shri Purohit Swami in the last years of his life. The two collaborated on English-language translations of several works of Indian spirituality, including the Yoga Sutra.

      PREFACE

      Over the past forty years or so, a theory has been forged in university departments of history and cultural studies that much of what is thought to be ancient in India was actually invented—or at best reinvented or recovered from oblivion—during the time of the British Raj. This of course runs counter to the view most Indians, Indophiles, and renaissance hipsters share that India’s ancient traditions are ageless verities unchanged since their emergence from the ancient mists of time. When I began this project, I was of the opinion that classical yoga—that is, the Yoga philosophy of the Yoga Sutra (also known as the Yoga Sutras)—was in fact a tradition extending back through an unbroken line of gurus and disciples, commentators and copyists, to Patanjali himself, the author of the work who lived in the first centuries of the Common Era. However, the data I have sifted through over the past three years have forced me to conclude that this was not the case.

      The present volume is part of a series on the great books, the classics of religious literature, works that in some way have resonated with their readers and hearers across time as well as cultural and language boundaries, far beyond the original conditions of their production. Some classics, like the works of Shakespeare for theater, are regarded as having defined not only their period but also their genre, their worldview, their credo. As the sole work of Indian philosophy to have been translated into over forty languages, the Yoga Sutra would appear to fulfill the requirements of a classic. But if this is the case, then the Yoga Sutra is a very special kind of classic, a sort of comeback classic. I say this because after a five-hundred-year period of great notoriety, during which it was translated into two foreign languages (Arabic and Old Javanese) and noted by authors from across the Indian philosophical spectrum, Patanjali’s work began to fall into oblivion. After it had been virtually forgotten for the better part of seven hundred years, Swami Vivekananda miraculously rehabilitated it in the final decade of the nineteenth century. Since that time, and especially over the past thirty years, Big Yoga—the corporate yoga subculture—has elevated the Yoga Sutra to a status it never knew, even during its seventh-to twelfth-century heyday. This reinvention of the Yoga Sutra as the foundational scripture of classical yoga runs counter to the pre-twentieth-century history of India’s yoga traditions, during which other works (the Bhagavad Gita, Yoga Vasistha, and various texts attributed to figures named Yajnavalkya and Hiranyagarbha) and other forms of yoga (Pashupata Yoga, Tantric Yoga, and Hatha Yoga) dominated the Indian yoga scene. This book is an account of the rise and fall, and latter day rise, of the Yoga Sutra as a classic of religious literature and cultural icon.

      LIVES OF GREAT RELIGIOUS BOOKS

      The Yoga Sutra of Patanjali

      Reading the Yoga Sutra in the Twenty-First Century

      MODERN CHALLENGES, ANCIENT STRATEGIES

      CHAPTER 1

      In the United States, where an estimated seventeen million people regularly attend yoga classes, there has been a growing trend to regulate the training of yoga instructors, the people who do the teaching in the thousands of yoga centers and studios spread across the country. Often, teacher training includes mandatory instruction in the Yoga Sutra of Patanjali. This is curious to say the least, given the fact that the Yoga Sutra is as relevant to yoga as it is taught and practiced today as understanding the workings of a combustion engine is to driving a car.

      So the question that must be asked is: why? Why should a string (this is what the word sutra means in Sanskrit, the language of the Yoga Sutra) of 195 opaque aphorisms compiled in the first centuries of the Common Era be required reading for yoga instructors in the twenty-first century? What could an archaic treatise on the attainment of release through true cognition possibly have to do with modern postural yoga, that is, the postures and the stretching and breathing exercises we call yoga today (about which the Yoga Sutra has virtually nothing to say)? The obvious answer, many would say, is in the title of Patanjali’s work: what could the Yoga Sutra possibly be about, if not yoga?

      Yoga has been a transnational word for over two hundred years. The French missionary Gaston-Laurent Coeurdoux equated the yogam of India’s yoguis with contemplation in the mid-1700s (although his writings were not published—plagiarized is a more accurate term—until 1816). In his 1785 translation of the Bhagavad Gita, the British Orientalist Charles Wilkins did not provide translations for the words Yog or Yogee, for reasons that will become clear later in this book. Der Joga has been a German word for well over a century, il yoga an Italian word, and so forth. Of course, yoga was originally a Sanskrit word, so one would think it would suffice to open a Sanskrit dictionary to know what yoga is. Since its publication in 1899, Sir Monier Monier-Williams’s Sanskrit-English Dictionary has been the standard reference work to which both first-year language students and seasoned scholars have been turning for translations of Sanskrit words. And what is it that we find when we turn to the entry yoga in this work? Weighing in at approximately 2,500 words, it is one of the longest entries in the entire dictionary, taking up four columns of print. Seventy-two of those words describe the use of the term yoga in the Yoga Sutra. They read as follows:

      Application or concentration of the thoughts, abstract contemplation and mental abstraction practiced as a system (as taught by Patanjali and called the Yoga philosophy; it is the second of the two Samkhya systems, its chief aim being to teach the means by which the human spirit may attain complete union with Isvara or the Supreme Spirit; in the practice of self-concentration it is closely connected with Buddhism).¹

      There is at least one error in this definition, which I will return to later, but first, more on the general meaning of yoga. (Throughout this book, I will capitalize the word Yoga when I am referring to Yoga as a philosophical system, whereas I will use the lowercase yoga for all other uses of the term.) In keeping with the organizing principles of dictionaries of this type, Monier-Williams begins his yoga entry with its earliest and most widely used meanings before moving into later and more restricted usages. In this ordering, his definition of Yoga appears only after a long enumeration of more general meanings, which, reproduced here, read like a list that Jorge Luis Borges might have dreamed up for his Library of Babel:

      Yoga: the act of yoking, joining, attaching, harnessing, putting to (of horses); a yoke, team, vehicle, conveyance; employment, use, application, performance; equipping or arraying (of an army); fixing (of an arrow on the bow-string); putting on (of armour); a remedy, cure; a means, expedient, device, way, manner, method; a supernatural means, charm, incantation, magical art; a trick, stratagem, fraud, deceit; undertaking, business, work; acquisition, gain, profit, wealth, property; occasion, opportunity; any junction, union, combination, contact with; mixing of various materials, mixture; partaking of, possessing; connection, relation (in consequence of, on account of, by reason of, according to, through); putting together, arrangement, disposition, regular succession; fitting together, fitness, propriety, suitability (suitably, fitly, duly, in the right manner); exertion, endeavor, zeal, diligence, industry, care, attention (strenuously, assiduously) …

      Before we leave Sir Monier behind, it should be noted that postures, stretching, and breathing are found nowhere here (although they are alluded to in his definition of Hatha Yoga, in a separate entry). With this, let us return to our original question of why it is—when the "Yoga Sutra definition" of yoga is not a particularly early or important one, and when the contents of the Yoga Sutra are nearly devoid of discussion of postures, stretching, and breathing whereas dozens of other Sanskrit works with yoga in their titles are devoted to those very practices—that instruction in the Yoga Sutra should be compulsory for modern-day yoga instructors?

      We may begin by placing this modern appropriation of Patanjali’s work in its historical context. Since the time of its composition, the Yoga Sutra has been interpreted by three major groups: the Yoga Sutra’s classical Indian commentators; modern critical scholars; and members of the modern-day yoga subculture, including gurus and their followers. A fourth group, conspicuous by its absence, should also be mentioned here. For reasons that we will see, the people traditionally known as yogis have had virtually no interest or stake in the Yoga Sutra or Yoga philosophy.

      A clear fault line divides the groups just mentioned. On the one hand, modern critical scholars, who read the Yoga Sutra as a philosophical work, concern themselves nearly exclusively with the classical commentators and their readings of the work’s aphorisms. On the other, there are the adherents of the modern yoga subculture, who generally read the Yoga Sutra as a guide to their postural practice, but whose understanding of the work is refracted not through the classical commentaries themselves, but rather through Hindu scripture. Here, I am speaking primarily of the great Mahabharata epic and the Puranas (Antiquarian Books), massive medieval encyclopedias of Hindu thought and practice. As such, these parallel universes of interpretation converge on but a single point; that point being what Patanjali termed the eight-part practice (ashtanga-yoga), his step-by-step guide to meditation. However it turns out that the two constituencies nonetheless have diverged over even this small point, in the sense that the classical commentators and critical scholars have judged this to be the least significant portion of the Yoga Sutra, while the modern yoga subculture has focused almost exclusively on the eight-part practice. As we will see in the next chapter, most scriptural accounts of the eight-part practice actually subverted Patanjali’s teachings, contributing to the virtual extinction of Yoga as a viable philosophical system by the sixteenth century. Then, through a series of improbable synergies, Yoga rose from its ashes in the late nineteenth century to become a cult object for much of the modern yoga subculture.

      Unlike the Mahabharata and the Puranas, which are anonymous compilations of ancient Hindu sacred lore, the classical commentaries on the Yoga Sutra are signed works by historical figures. Most scholars believe that the earliest among these, a certain Vyasa, wrote his commentary within decades of the appearance of the Yoga Sutra. However, others argue he lived as many as six hundred years after Patanjali: we will re-visit the question of Vyasa’s dates in the final chapter of this book. The Yoga Sutra’s other major commentaries date from between the ninth and sixteenth centuries; however, no commentary was written in defense of the Yoga system after the twelfth century, which may be taken as a tipping point following which the school began to fall into decline (apart from a limited Yoga revival in south India, between the sixteenth and eighteenth centuries).

      We know from their writing that the great classical commentators were brilliant, immensely cultivated individuals possessed of a thorough grasp of India’s traditional treasury of knowledge. Nearly all were philosophers and schoolmen who, writing in the Sanskrit medium, sought to unpack the meaning of Patanjali’s aphorisms and defend their readings of its message against the claims of rival thinkers and schools, of which there were many. In addition to educating their pupils in royal courts, brahmanic colleges, hermitages, temples, and monasteries, they would have also taken part in debates on the great questions of the time, carrying forward a practice that dated back to the Vedas (ca. 1500–1000 BCE), the most ancient sources of Hindu revelation. This we know because many of their commentaries retain a debate format, setting forth their adversaries’ perspectives in order to subsequently rebut them with their own arguments. Debates could be lively affairs in these contexts, philosophy slams whose victors were often rewarded with wealth, position, and glory.

      Every great text in India has been the object of one if not several such commentaries. Generally speaking, these are highly technical treatises that analyze the terms and concepts presented in original scriptures such as (for Hindus) the Vedas, Upanishads, Bhagavad Gita, and major philosophical works. Here, the mark of a good commentator is

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