Atmayogaasutra

Author(s): Ram
Publisher: Institute of Bharatalogical Research Sriganganagar Rajasthan

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given the authorship of the Mahabhashya, a commentary on Panini's Ashtadhyayi. Some unknown yogin bifurcated the original united Samkhya-yoga.
The Yoga-sutra is written in the Sutra style in the Sanskrit language, hence, there is nothing wrong in conceptualising the seen and the realised Atmayoga in the sutra style in the English language.
The presently available Yogasutra does not confirm to my seen and realised reality. The pollution made it a sectarian Yogasutra in the puranic ages. Though the concept Ishvara (God) of the Yogasutra clearly connotes a human being (purusha) who has attained kaivalyan (onlyness), but this concept has been interpolated, for sectarian purposes, to be mistaken for Vishnu or Shiva or Krishna. The inalienable association of the Yoga with the Samkhya would only lead to the first interpretation but the perverse ambiguity has too been introduced. The sectarian commentaries of the Yogasutra flow from this pollution. The concept Ishvara of the Yogasutra cannotes the Purusheshvara, the concept Purusha, eliding the concept Ishvara, being an antapada-lopi (last-term-elisive) samasa (compound). The other pollutions have been discussed in the aforesaid earlier work.
My seen and realised Atmayoga is also Ashtangika (eightorganed) but not in the manner given in the Yogasutra though the Yogasutra also does confirm the Ashtangika Atmayoga.
The first organ of the Yogasutra is self-rule (yama) which, according to it, comprises of (1) Non-violence (Ahinsa), (2) Truth (Satya), (3) Non-stealing (Asteya), (4) Continance (Brahmacharya) and (5) Non-attachment or Non-possessiveness (Aparigraha) [Yogasutra, Chapter II, Aphorism 30]. It gives a secondary place to the person who is eligible to accept this self-rule but does not directly mention the qualification for the eligibility of the Yoga, connoting, as given in the preface, self-exertion, right selfeffortivity. The Yogasutra 2.31 mentions that these Yamas are universal (sarvabhauma) without any distinction of or disturbance by class, religion and time. They are Great Disciplines
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