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This document is a request from the Interlibrary Loan department at American University to the Washington Research Library Consortium to provide an article from their storage to fulfill a request from another library. Specifically, it requests the article "Yoga in the Moksadharmaparvan of the Mahabharata" by V.M. Bedekar from the journal "Wiener Zeitschrift fur die Kunde Sud- und Ostasiens und Archiv fur indische Philosophie" from 1968. It provides the necessary bibliographic details and transaction number for the request.
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Bedekar-Yoga In The Moksadharmaparvan Of The Mahabharata
This document is a request from the Interlibrary Loan department at American University to the Washington Research Library Consortium to provide an article from their storage to fulfill a request from another library. Specifically, it requests the article "Yoga in the Moksadharmaparvan of the Mahabharata" by V.M. Bedekar from the journal "Wiener Zeitschrift fur die Kunde Sud- und Ostasiens und Archiv fur indische Philosophie" from 1968. It provides the necessary bibliographic details and transaction number for the request.
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This document is a request from the Interlibrary Loan department at American University to the Washington Research Library Consortium to provide an article from their storage to fulfill a request from another library. Specifically, it requests the article "Yoga in the Moksadharmaparvan of the Mahabharata" by V.M. Bedekar from the journal "Wiener Zeitschrift fur die Kunde Sud- und Ostasiens und Archiv fur indische Philosophie" from 1968. It provides the necessary bibliographic details and transaction number for the request.
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f;DZZ3/ox07/ Washington Reaeareh Library Consortium https://mail.google.com/mail/u/0/?ui=2&ik=a requests, WRLC ~ ~ ~ ~ - - - - - . - - - - ~ - - ~ ~ - - - - - - - - - ~ - - - - - - - - - - - - - - ~ - - - - - = - - Please Provide the Following: 1 message ILL- American University <auill@american.edu> To: requests@wrlc.org LENDING ARTICLE REQUEST Please provide the following to ILL - Lending so it can be sent to a requesting library: Call Number: 27010901379071 R20M22S03T10 CC Location: wrlc storage Journal Title: Wiener Zeitschrift fUr die Kunde Sud- und Ostasiens und Archiv fUr indische Philosophie. Article Author: Bedekar, VM Article Title: Yoga in the Moksadharmaparvan of the Mahabharata Journal Vol: 12-13 Journal Issue: Journal Month: Journal Year: 1968 Article Pages: 43- This request has been forwarded from ILL by robyn. ILLiad Transaction Number: 193642 If you have any questions, contact us at: E-Mail: auill@american.edu Phone: 202-885-3260 and Subrahma:Q.ya in these were originally of time. A close study deviyo, reveals that a with the Sinhalese. of Ceylon from ancient them. was a similar group of Mii.yoy. and Murugan this group of tutelary these ancient religious YOGA IN THE MOKSADHARMAPARVAN OF THE MAHABHARATA By V. M. Bedekar, Poona It is almost a quarter of a century since E. FR.A.UWALLNER dealt with the Yoga in the Epic in his "Geschichte der indischen Philosophic" (Vol. I, 1953). As befitting, and in consonance with, the scope of his work, his treat- ment of the topic has been brief. His sketch of the essential features of Yoga in the Mahabharata and his conclusions, regarding its place in the history of Indian philosophical thought which he presented as a mature fruit of his studies extending over three decades, are so objective, and full of clarity and significance that they are bound to serve as guide-lines to any student of the Epic Yoga. The writer of the present article gratefully acknowledges the help which he has received from the work of E. FR.A.uw .A.LLNER. The excuse for this present study is that it tries to be more detailed and is based on the critical edition of the Mahii.bhii.rata published during the interval since the publication of E. FR.A.UW.A.LLNER's work. Following the trail blazed by the great savant the present article has tried to organize the material under important heads after a fresh study of the (Mdh). The Aim of Yoga The aim of Yoga, according to the Mdh Texts, is to have a direct view of the Atman. As the fire becomes visible in the fuel, so also the Atman in the body becomes visible through Yoga (203.39 1 ). It is the distinguishing mark of Yoga that the Yogins see the 'seer' himself, the highest Atman (294.25). One who has performed Yoga sees the Brahman irradiating the great darkness like the fire (304.25). To one who controls his mind Yoga, the Self shines forth like a lamp blazing forth from a pot (187.44); like a smokeless flame, like the effulgent sun or like the fire of lightning in the sky (232.17; 242.7; 294.20). When one attains to a stage of objectless meditation, one comes to know Brahman which is like a streak of gold on a touchstone (198.4), and which unifies experience like a thread running through jewel-beads (199.1). A Yogin sitting alone in solitude attains to the nature of the immutable 1 The figures refer to the critical edition of the Santiparvan published by the Bhandarkar Oriental Research Institute, Poona. 44 v. M. BEDEKAR Brahman (232.20). One who is unperturbed, with his senses controlled, sees that which is unborn, ancient, unaging and which is smaller than the smallest and larger than the largest (232.33). Because Yoga leads to the mystic vision of the Atman, it is called the lore (siistram) of self-experience (238.13). This mystic vision of the Atman which is described as the aim ofYoga in the Mdh is, as pointed out by E. Fru.uwALLNER (op. cit. p. 135), almost the same as the mystic experience of Sii.J)<;lilya described in the Chandogya Upanit;;ad (III.l4). Yoga Praxis The aim is realized through Yoga i. e. the concentration of one's mind. The Mdh Texts appear to derive the word Yoga from the root yuj, which means 'to apply one's mind or to concentrate one's mind'. (228.37; 290.100; 304.24) Though the concentration of mind was probably the last step which led to the realization of the Atman, it, however, presupposed a long, rigorous syste- matic training of the mind and the body for attaining inward composure. The mind can be brought to stillness, only when along with the senses it is withdrawn from the objects of senses and from the impressions of the outer world. The stilling of the mind would be possible only when the mind gets free of passionate desires (tiirtJa!;,, thirsty passion) and other passions such as anger, greed, envy etc. This freedom from passionate desire is possible only to that individual who has disciplined his mind through continuous culti- vation of positive moral virtues such as truthfulness, humanity, forgiveness, kindness and love, and who has trained his body through specific controlled diet, bodily postures and by living in congenial, quiet surroundings. The Yoga Praxis, therefore, included manifold practices which consisted of the following: (1) General Preparation through moral conduct, (2) Diet, postures and quiet surroundings, (3) Breath-control, (4) Withdrawal of the senses and mind from the objects of sense (pratyiihiira!;,), Concentration or meditation (dhyiinam, samiidhi!;,). We shall briefly see what the Mdh Texts have to say on each of these above points: 1. General Preparation through moral conduct This involved twofold practice. The aspirant is (a) firstly required to cultivate positive moral virtues and (b) secondly, to eliminate the passions which are impediments to Yoga. (a) The moral virtues which he is required to cultivate are study of scrip- tures, truthfulness, nonpossessiveness, humility, charitableness, forgiveness, nonviolence, kindness and love (182.12-13; 208.6; 232.10). Yoga (b) The passions or emo Desire (kiima!;,), anger (krodJ. sleepiness (svapna!;, or nidr confusion (pramoha!;,), vagr 1 (avarta!;,) (232.21; 266. 7); dis, (289.48). These passions are t It is mentioned in anot overcome by contentment (sa (upekt}ii), and indignation at compassion (anukrosa!;, or kii in the Yogastitra (1.33) to th1 serene ( cittaprasiidanam) by t compassion, gladness and indi Among the impediments t< which a Yogin gets such as h 1 miraculous things, intuitive :p objects. These are considered a and divert him from his goal. which also says that the mil It is enjoined in the Mdh that upon these miraculous experim virtues which an aspirant to Y emotions which impair Yoga 1 first two steps of the af?tanga 1 2. Restrictions An aspirant to Yoga shou 238.12; 266.17). He should lh cake) and yiivakii!;, (barley), Baktu!;, (coarsely ground meal] should exclude fatty articles fr (289.45). Fast for one whole ll be able to overcome sickness a 1 moderate food (266.8). The Yogin is advised to pr preferably twice, during the first 294.13; 313.44-45). Yoga prac1 (evacuating bowels or bladder)< The places to be selected for a sacred tree with a built platforiJ deserted houses (232.23, 26). of one's mind. which means 100; 304.24) composure. the senses it is of the outer the mind gets such as is possible only loDltinUOllS culti- forgiveness, controlled The Yoga of the following: and quiet and mind (dhyanam, , forgiveness, Yoga in the 45 (b) "The passions or emotions which impede Yoga are given as follows: Desire anger (krodhaM, greed (lobhaM, fear (bhayam) and dream or sleepiness or nidra) (232.4; 266.13-14; 289.11); infatuation or confusion vagrancy of the mind (bhramaM, whirling doubt (avartaM (232.21; 266.7); discontent and inordinate hankering (trtui) (289.48). These passions are to be eliminated by practising constant vigilance. It is mentioned in another passage (266.8-10) that greed should be overcome by contentment (santoaM, envy of another's dharma by indifference (upek), and indignation at another's vices or one's own egotism by pity or compassion or karu?Jyam). This passage reminds us of a passage in the Yogasfttra (1.33) to the effect that the mind should be made calm and serene (cittaprasiidanam) by the contemplation of the feelings of friendliness, compassion, gladness and indifference. Among the impediments to Yoga are also listed the miraculous experiences which a Yogin gets such as hearing, seeing, smelling, tasting and touching of miraculous things, intuitive perceptions (pratibha), and contacts with divine objects. These are considered as impediments because they mislead the aspirant and divert him from his goal. Here we are reminded of the Yogasfttra (3-37) which also says that the miraculous experiences are obstacles to It is enjoined in the Mdh that the aspirant to Yoga should look with disdain upon these miraculous experiences and ignore them (232.22; 266.7). The moral virtues which an aspirant to Yoga is required to cultivate by abstaining from emotions which impair Yoga remind us of the yama and the niyama - the first two steps of the af?tanga Yoga of the Yogasfttra. 2. Restrictions in diet; selection of quiet places An aspirant to Yoga should take only light food 180.20; 238.12; 266.17). He should live on (broken grain) and pi?Jyakam (oil cake) and (barley), (rough grain), (vegetables), (coarsely ground meal), roots and fruits (208.21; 289.43-44). He should exclude fatty articles from his diet and drink water mixed with milk (289.45). Fast for one whole month is also recommended (289.46). He will be able to overcome sickness and disease by taking wholesome, well-digested moderate food (266.8). The Yogin is advised to practise Yoga three times a day (232.23), but preferably twice, during the first and last watches of the night (180.28; 232.13; 294.13; 313.44-45). Yoga practices are forbidden, while one is easing nature (evacuating bowels or bladder) or is taking food (294.9). The places to be selected for the practice of Yoga are as follows: a hill-top, a sacred tree with a built platform around it (caityaM, mountain caves, temples, deserted houses (232.23, 26). 46 v. M. BEDEKAR As regards bodily postures (asanam), necessary for Yoga, there is no specific mention in the Mdh, except that the term asanam occurs twice. The context means in a general way that the aspirant must sit in a secluded place and must have mastered the postures (178.16; 193.18; 238.20). In another passage, (193.17: upasthitakrtau) there is a veiled reference, according to the commentator Nilakai;J.tha, to padmiisanam or a lotus posture. 3. Control or regulation of breath Yoga is primarily 'action' or 'practice' (krtya) and consists of exercises viz 'concentration of mind' (manasaQ, ekiigratii) and pra1}iiyamaQ, (control or regulation of breath). Thus pra1J)iyamaQ, constitutes one of the essentials of Yogic Praxis (294.7-8; 304.8-9). Wind or breath (prtitmlt} operates in the body and is named by five different names according to its five different functions in the body (178.3-9). From the mouth to the rectum there stretches the main stream (srotas) or channel of metabolic process from which go forth all other minor sub-channels in the living body (178.11). All the severally functioning breaths (pra1J)iQ,) centre around the centre of the navel. From the heart, there circulate the ten tubular organs (n&J,yalt) which under the impulse of pratmlt carry nutrition to the parts of the body (178.14-15). pratmlt in its five functions thus regulates the constructive and destructive metabolism of the human body. It is these pra1J)iQ, which constitute the path by which the Yogins reach their destination. Through the regulation of pratmlt the Yogins overcome fatigue and are able to concentrate their self in the head (178.16). In one text (193.16), the two aspirants are said to have regulated all the five breaths. This description of the vital place of pratmlt in the human body helps to explain the importance of pra1J)iyamaQ, as a means of Yogic concentration and final beatitude. The pra1J)iyamaQ, is, like meditation (dhyanam), divided into two kinds, with mind directed (1) towards an object (sagutm-) and (2) without any object (nirgutm-) (294.8; 304.9). Thus the pra1}iiyamaQ, is helpful to the aspirant in holding his mind at one place or in concentration. This reminds us of the aphorism in the Yogasfttra (II.53) that pra1}iiyamaQ, helps to train the mind for concentration. Regarding pra1}iiyamaQ,, a warning is given to the effect that if one exhales (or inhales) the breath and practises pra1}iiyamaQ, in a wrong way, there will be, to his great detriment, a great excess of 'wind' in his system and that therefore he should give up the practice of pra1J)iyamaQ, (304.10). Because pra1J)iyamaQ, occupies a vital place in the Yoga praxis, Yoga appears, for that reason, to have been regarded in some texts as synonymous with pra1J)iyamaQ,. It is said that one who wants to achieve his well-being should abstain from practising too much or too little of Yoga (276.23). It Yoga in 1 means that an aspirant to Yoga of pra1J)lyamaQ, but in a moderau and mental health. 4. Withdrawal of h e ~ Withdrawal of the senses (pra meditation (dhyanam), calm coU form the proper and essential con has pointed out (op. cit. p. 437 Patafijali, two distinct ways of ) of the senses, bringing the mm (cittavrtti-nirodhaQ,) all of which I of the Atman and final realizatio 1 at the heightening of conscious1 consciousness (jiiiina-diptiQ,, see ~ to the final realization. The Mdh Yoga: (a) The 'Nirodha-Yoga' forms. cit. P 438), the bulk of the cont It is described as follows : It is possible to know Brahma When the reins of the senses are 1 the self shines forth like a lamp illu The mind afflicted by greed or tll five senses is infected with five de there is no end to greed. The gree. reports of the senses come to an e water when the water is clear and there is no vision of the Atman, as One can 'see' the 'knowable' (jne calm and placid (197.2-8). Even 'wisdom' or 'knowledge' is drained place, when one has merged in the and the five objects of sense, whm objects of thought and when one . 6-7). When the senses withdrawn sense-objects, remain penned up j revealed like a smokeless fire in all mind is still and serene (citta-pras 1 of realization which is beyond good (238.1:; 180.29). When the intellect Yoga, there is no occurs twice. The in a secluded place 238.20). In another according to the consists of exercises (control or of the essentials of by five different (178.3-9). From (srotas) or channel sub-channels in the (pra'!ULM centre the ten tubular nutrition to the thus regulates body. It is these their destination. fatigue and are able (193.16), the two This description of the importance beatitude. into two kinds, (2) without any object to the aspirant in reminds us of the to train the mind wrong way, there will his system and that (304.10). Yoga praxis, Yoga. texts as synonymous achieve his well-being of Yoga (276.23). It Yoga in the 47 means that an aspirant to Yoga should practise neither too much or too little of prii'!Uiyiima]J, but in a moderate measure which would conduce to his physical and mental health. 4. Withdrawal of the senses, meditation and concentration Withdrawal of the senses (pratyiihiira]J,), bringing the mind to rest (dhiira'!'d), meditation (dhyiinam), calm collectedness or composure (samiidhi]J,) - these form the proper and essential content of the Yoga praxis. As. E. FR.Auw ALLNER has pointed out (op. cit. p. 437), there are discernible in the Yogasiitra of Pataiijali, two distinct ways of Yoga leading to deliverance: One, withdrawal of the senses, bringing the mind to rest, suppression of mental processes (cittavrtti-nirodha]J,) all of which processes pave the way for the flashing forth of the Atman and final realization. Two, the Yoga of eight parts which aimed at the heightening of consciousness and at concentrating that heightened consciousness (jnana-diptifi,, see Yogasiitra 2.28) on the final step which led to the final realization. The Mdh texts on Yoga embody both these types of Yoga: (a) The 'Nirodha-Yoga' forms, as E. FR.AUWALLNER has pointed out (op. cit. p. 438), the bulk of the contents of the Mdh Texts dealing with Yoga. It is described as follows : It is possible to know Brahman by the withdrawal of the senses (209.20). When the reins of the senses are efficiently controlled by means of the mind, the self shines forth like a lamp illumining the vessel in which it is kept (187 .44). The mind afflicted by greed or thirsty desire (taralt} and the reports of the five senses is infected with five defilements. On account of these defilements, there is no end to greed. The greed ends when the defilements caused by the reports of the senses come to an end (197.4-6). One can see one's image in water when the water is clear and undisturbed by ripples. In the same way, there is no vision of the Atman, as long as the senses and the mind are turbid. One can 'see' the 'knowable' (jneyarp,) only when his mind and senses are calm and placid (197.2-8). Even if one of the senses is 'leaky', the whole 'wisdom' or 'knowledge' is drained off (232.14). One attains to an immortal place, when one has merged in the internal soul the five senses with the mind and the five objects of sense, when one has withdrawn the thought from all objects of thought and when one has stopped all activity of the mind (238. 6-7). When the senses withdrawn from their pastures (gocarii'!l-i) of external sense-objects, remain penned up in their fold, then the great self stands revealed like a smokeless fire in all its splendour (242.6-7). Only when the mind is still and serene (citta-prasiidalt), does the ascetic attain to the state of realization which is beyond good and evil and attains unending happiness (238.1:; 180.29). When the intellect (buddhilt) with its attributes of discursive 48 V. M. BEDEKAR knowledge mel"ges into mind (manas), then the mind dissolves and one becomes Brahman. The mind, not touching, hearing, tasting, seeing, smelling nor thinking, enters the highest sattvam (197.17-18). When the initial meditation in its progress onwards finally attains to the attributeless, object-less state, then is known Brahman as in a flash, like a streak of gold on a touchstone (198.4). When the five senses with the mind are freed from the objects of senses, then is Brahman realized as a golden thread woven into a pearl or a gem. (199.1). In the first stage of meditation (pilrvo dhyanapathalj,), one should collect together all the senses and hold the mind at one point and sit like a log of wood. It is difficult to concentrate the mind which is unsteady like the light- ning, like a water-drop on a leaf, like a wind-tost thing, why, like the wind itself (188.5-12). As the aspirant get& advanced on the path of concentration, he gets to the further stages of meditation, viz., thinking (vitarkalj,), reflection (viciiralj,) and discrimination (vivekafi,) (ibid. 15). As masses of earth, ashes and cowdung-powder get collected into a ball, not with an offhand sprinkling of water, but only with slow, repeated sprinklings of liquid, so also the senses would get collected gradually and slowly and be finally withdrawn under the impact of concentration, until one gets completely quiet (ibid. 17 -19). The individual soul is to be taken to the final realization of the highest self beyond the twentyfour principles through ten or twelve successive stages of withdrawal. These stages are called the codaniifi, (i. e. which impel one to meditate) (294.10-ll; 304.11-12), and are probably directed to the with- drawal respectively from the 10 objects of senses corresponding to the 5 senses of action and 5 senses of knowledge and of the mind and intellect. One, who has mastered the codaniifi,, comes to possess a still mind and remains motionless like a stone, like a pillar. He does not cognise anything and is as insensible as a log of wood. He appears in that state, like a lamp burning in a windless place, unwavering and unperturbed. In that state, he realises the experience of the vision of the innermost soul. The vision is as effulgent as that of a smokeless fire or of the resplendent sun, or of the dazzling lightning. That self-standing bright and cloudless beyond the great darkness, can be realized only by the light of the mind (manodipalj,) fed by the fuel of intellect (buddhi- dravyam). It is without any attribute. The characteristic of Yoga consists in the fact that the Yogins see the highest 'seer' himself who is unaging (294. 14-25; 304.16-17). A man satisfied, falling into a happy, sound sleep is the symbol of one who has had a yogic vision (304.18). He is like a lamp in a windless place burning unfl.ickering with a steady flame, like a stone un- affected by drops of rain, insensible to the sounds of a conch or to the rumbling of a drum or to music, vocal or instrumental (304.19-21). The steadiness of mind of such a man is unruffled like that of a man climbing up a ladder, y, with a pot brimful of 0 undisturbed and fearless in hand (304.22-24). (b) ,Jiianadipti-Yoga' In this kind of Yoga chosen in a rising grada ether (sky), ahamkiirah a: 'holding the mind at ~ e I by means of such dhiiran he gains in power by ~ ~ elements (228.13-16). It will be clear from t are the evolutes evolved volutionally here for the to meditate respectively b such as the navel, the thr (289.30-40). Concentration in Yoga compared to a stainless j sun and emits forth dazzfu In another passage, the parts of the body such as . the eyebrows (adho bhruva: B?qumnii. The aspirant is His meditation or concentr of a man who is ascending . of a pilot who steers his boa his master to his destinati< his target or like the arrow The concentrative practices as arduous as standing on . perform the dhiiraniifi, is waJ to a disastrous end, like a pi It is claimed that the y 01 centrating his heightened cm earth and makes it quake e over ether (iikiUalj,) gives bin akamkiirafi, enables him to c buddhifi,, faultless perfect in soul's subtle body consisting mind and intellect) _stands 4 Festschrift Frauwallner ah'"""t.-""" state, a touchstone the objects of a pearl or a should collect sit like a log of like the light- like the wind successive stages impel one to to the with- the experience as that of a lightning. That can be realized intellect (buddhi- of Yoga consists is unaging (294. sound sleep is the like a lamp in a like a stone un- or to the rumbling ). The steadiness up a ladder, Yoga in the 49 with a )ot brimful of oil without spilling even a single drop, completely undisturbed and fearless even though he is threatened by men with swords in hand (304.22-24). (b) ,Jiianadipti-Yoga' or Yoga of heightened consicousness: In this kind of Yoga, the aspirant is advised to concentrate on objects chosen in a rising gradation of subtlety, e. g. on earth, water, fire, wind, ether (sky), ahamkiira"fi, and buddhi"fi,. Such meditations are called dhiira'T,Iii"fi,, 'holding the mind at one place'. By concentrating his heightened consciousness by means of such dhiira'T,Iiis on the qualities of these elements and entities, he gains in power by assimilating in himself the cosmic qualities of these elements (228.13-16). It will be clear from the sequence of the objects of meditation that they are the evolutes evolved according to the Sarp.khya; they are arranged in- volutionally here for the Yogin's contemplation. The aspirant is also asked to meditate respectively by means of the dhiira'T,Iii"fi, on the parts of the body such as the navel, the throat, the head, the heart and finally on the Atman (289.30-40). Concentration in Yoga is collecting of faculties. In this sense Yoga is compared to a stainless jewel or sunglass which collects the lustre of the sun and emits forth dazzling splendour (287.12). In another passage, the aspirant is also advised to fix his attention on the parts of the body such as the tip of the nose (ruisikiigram), the centre below the eyebrows (adho bhruvau), and the kunkun'i by which is probably meant B'UUmna. The aspirant is asked to beware of pitfalls during meditation. His meditation or concentration should be absolutely single-aimed, like that of a man who is ascending a stair-case with a jar brimful of ghee or like that of a pilot who steers his boat to a haven or like that of a charioteer who takes his me.ster to his destination or like that of an archer who unfailingly hits his target or like the arrow itself which goes straight to its target (289.31.37). The concentrative practices (dhiira'T,Iii"fi,) of Yoga are regarded as very difficult, as arduous as standing on the edge of a razor. The aspirant who wishes to perform the dhiirana"fi, is warned that the meditations wrongly practised lead to a disastrous end, like a pilotless boat on the sea 289.54-56). It is claimed that the Yogin attains supernatural powers as a result of con- centrating his heightened consciousness on the Elements: He gains power over earth and makes it quake even with the shaking of his finger or toe; power over ether (akiiSab-) gives him the ability to disappear into space; control over alw:mktira"fi, enables him to control all the five elements; on the conquest of buddhi"fi,, faultless perfect intuition flashes forth in him (228.21-25). The soul's subtle body consisting of seven ingredients - (the five elements, and mind and intellect) -stands at the beck and call of a Yogin who can leave his 4 Festsebrift Frauwallner 50 v. M. BEDEKAR mortal body and travel with the subtle body (sattviitmii) wherever and when- ever he wants (245.6-7). It is said in another passage (304.5-7) that the Yogin lives and moves with his subtle body of 8 ingredients =the five elements + mana}J, + buddhi}J, + ahamkiiraQ,) through the worlds. He can also enter the rivers, oceans, mountains and the clouds and the living creatures (289.60-61). These Yogins, according to this passage, claim to inherit a hoary tradition which stems from God Rudra himself (304.5). The idea that Yoga thus confers supernatural powers occurs frequently in the texts of the Mdh: or in the form of the Boar having resort to yogic powers is called Yogatma, Yogasarathi (202.20), Mahayogi (ibid 26, 29, 31). Indra regains his power against V:rtra through Yoga (272.35-37). Siva who had swallowed Sukracarya and subsequently discharged him out of his body is called Mahayogi (278.26). One can conquer even death through Yoga (305.20). Sulabha, the woman ascetic, assumed by means of Yoga the form of a lovely woman and entered with her spirit into the spirit of Janaka, mingling the rays of her eyes with his, and binding him with bonds of Yoga (308.10-17). Suka is described as a Mahayogi coming to his father Vyasa, flying like an arrow, uninterrupted by trees or mountains (314.27). Further again, he is described to have attained the highest state through Yoga. By means of Yoga, he dissolved himself into thin air and entered the sun which is the repository of effulgence, inexhaustible and imperishable (318.52-53). While we read of these supernatural powers attributed to Yogins in the Mdh, we are reminded of the supernatural powers which the Yogins are des- cribed as attaining in the third Pada of the Yogasiitra (3.16-49). Yoga open to all classes of people It is said in one text that any one belonging even to the lowliest class of society or a woman desirous of following dharmaQ, can practise Yoga and reach therethrough the highest state (232.32). The relation between Sa:rp.khya and Yoga It has been repeatedly mentioned in the Mdh texts that both Sa:rp.khya and Yoga are identical in their beliefs and aim (295.42; 298.8; 304.4; 306.12). Both believe in the twentyfive principles (228.28). The aim of both is to attain emancipation by realizing the Atman as apart from every thing else. The difference between the two is only with regard to their methods of realiza- tion. While the Sa:rp.khyas try to see the Atman through 'the eye of knowledge', i. e. by the way of cogent, rational argument, the Yogins try to do it by the actual technique of the withdrawal of the senses and mind from the objects of the world (209.20; 293.30). The Sa:rp.khyas take their stand on the Sastram, Yog. while the Y ogins take their compassion to all creatures to both, but their way of rt The Sa:rp.khyas know e, like the Y ogins also consider the aspirant (290.53-54). 1 evolute of prakrti is called also by other names in Sam posit on the one hand, avyakl ( i8vara-), and characterized 25th principle which is quali ta) (293.43-44). It is said (238.13-15) t of Atman (iitmapratyiiyika-) like butter from curds, or fi Yoga forms the essence as Cl (295.44). Sa:rp.khya is the strength (304.2). In Narayan it is said that Kapila is Yoga. The Sa:rp.khya and Yc (338.2). Vyasa is said to have (338.3; 338.24; 339.5-6). The above description wi are connected with each othe E. FR.AUW.ALLNER has rig] the Sa:rp.khya system (op. cit. out by the texts of the Mdh. ( While sketching the featu attention, in brief, to the sir relevant doctrines in the class picture of the Yoga as it is pre siitra, we shall find that Epic loped, not systematic, yet, i1 characterising the classical y c "Aber was das BezeichnendstE Es ist kein Punkt, in dem wir , maBgebende Ausgestaltung, di kiindigt sich erst in Spru Zeit dasselbe charakteristische wherever and when- (304.5-7) that the (a{JiaguttiilJ, = the the worlds. He and the living occurs frequently Boar having resort Mahayogi (ibid 26, Yoga (272.35-37). discharged him out even death through means of Yoga the the spirit of J anaka, with bonds of Yoga to his father Vyasa, (314.27). Further through Yoga. By the sun which is (318.52-53). to the lowliest class of practise Yoga and that both Sa:rp.khya ; 298.8; 304.4; 306.12). aim of both is to from every thing else. methods of realiza- 'the eye of knowledge', try to do it by the mind from the objects stand on the Sastram, Yoga in the 51 while the Yogins take their stand on actual practice (289.7). Purity of conduct, compassion to all creatures, observance of moral vows - these are common to both, but their way of realizing the Atman is different (289.9). The Sa:rp.khyas know even the masters of Yoga (290.9). The Sa:rp.khyas like the Yogins also consider that there are five desires or passions which pollute the aspirant (290.53-54). Hira1,1yagarbha, the equivalent of Buddhi, the first evolute of prakrti is called mahan in Yoga, while it is called virincaQ, and also by other names in Sa:rp.khya (291.17-18). Both the Sa:rp.khya and Yoga posit on the one hand, avyaktam which is unenlightened (apralJuddha- ), powerful (i8vara- ), and characterized by gu'l}iiQ, and on the other hand, they posit the 25th principle which is qualityless, powerful and is always presiding ta) (293.43-44). It is said (238.13-15) that the Yoga lore which aims at the realization of Atman (iitmapratyiiyika-) is the quintessence churned out of the Vedas, like butter from curds, or fire from wood. Of the vast Sa:rp.khya knowledge, Yoga forms the essence as curds or whey form& the essential product of milk (295.44). Sa:rp.khya is the highest knowledge, while Yoga is the highest strength (304.2). In Naraya1,1iya, a later text in the Mdh (326.64-65; 337.60), it is said that Kapila is the exponent of Sa:rp.khya while Hira1,1yagarbha of Yoga. The Sa:rp.khya and Yoga posited many and not one (338.2). Vyasa is said to have posited only one and not many (338.3; 338.24; 339.5-6). The above description will show how intimately the Sa:rp.khya and Yoga are connected with each other. E. FRA.uw.ALLNER has rightly said that the Yoga is only an old school of the Sa:rp.khya system (op. cit. p. 409), and his conclusion is eloquently borne out by the texts of the Mdh. General Remarks While sketching the features of Yoga in the Mdh above, we have drawn attention, in brief, to the similarities, of which we are reminded, with the relevant doctrines in the classical Yogasiitra of Patafi.jali. If we compare the picture of the Yoga as it is presented by the Mdh texts with that in the Yoga- siitra, we shall find that Epic Yoga is simple, elementary, groping, undeve- loped, not systematic, yet, it is the fore-runner of many of the features characterising the classical Yoga system. In the words of E. FRAUW.ALLNER "Aber was das Bezeichnendste ist, es sind durchwegs Ansatze und Anfange. Es ist kein Punkt, in dem wir von einem AbschluB sprechen konnten, und die maBgebende Ausgestaltung, die der Yoga in den spateren Systemen erhalten sollte, kiindigt sich erst in Spuren an. Damit zeigt aber der Yoga der epischen Zeit dasselbe charakteristische Geprage, das auch die philosophischen Lehren 52 V. M. BEDEKAR: Yoga in the dieser Zeit kennzeichnet." (op. cit. p. 143): "What is most characteristic is that there are throughout only starts and beginnings. At no point could we speak of a close or a conclusion and the authoritative formulation which the Yoga has attained in the later system reveals itself only in a few traces. Thus the Yoga of the Epic period shows the same characteristic stamp which characterizes the doctrines of this period.'' ZUR INTERPRETATIO!i VonF Die Texte, die von der d nach tiefer Meditation zum ] Abhangigkeit erkannte, stimm hochste Erkenntnis ansehen, d ,Wenn dieses ist, wird jen jenes, und zwar: abhangig von I. Nichtwissen [avidya] en 2. Gestaltungen [sa7!1-8kara 3. Erkennen [vijnana], abl 4. Name und Form [nama 1 5. sechs Bereiche 6. Beriihrung [sparsa], abb 7. Empfindung [vedana], ai 8. Durst abhiingig 9. Ergreifen [ upiidana ], abl 10. Werden [bhava], abhiing II. Geburt [jati], abhiingig 1 12. Alter und Tod [jatimarj Verzweiflung [ sokaparidevaduhk So kommt die Entstehung Obwohl oder gerade weil die tief scheinend, schwer zu durchs keiner Reflexion zuganglicl ISt, wurde sie zum Gegenstand tation, denn der Monch wurde ! 1 Cf.: Vinaya-Pitaka ( = Vin ) P..I sq. :-_Udana (= Ud.), ed. p_' JhimaNikaya (= MN), Vol. I, ed. 248-249: - Jataka (= J.), ed. ( = CPS) ed E 101 439 ' . ' sqq, sqq. - Lalitavistara P 344 sqq.- Mahavastu (= Mv) u.a. ' : Cf. etwa: CPS 7.3. Cf.: CPS 8.2, p. 440.