Yoga-Technique in the Great Epic

Hopkins, E. Washburn

doi:10.2307/592436

Cited by 12 publications

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“…Some of the powers Arjuna demonstrates at the tournament may be compared to the yogic siddhis as described at 12.228:15c-27b. On yoga in the Mahābhārata in general, see Brockington (2003) and Hopkins (1901). As will become clear, I think that textual competence (an immediate concern for both authors and audience) is often intersymbolic with other competences within the narrative, including archery, yoga, and perhaps dicing too.…”

Section: Diagrammentioning

confidence: 97%

Ekalavya and Mahābhārata 1.121–28

Brodbeck

2006

Hindu Studies

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Section: Diagrammentioning

confidence: 97%

Ekalavya and Mahābhārata 1.121–28

Brodbeck

2006

Hindu Studies

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“…The purpose of these meditational positions is always the same: 'absolute cessation of trouble from the pairs of opposites' (dvaṇḍvānabhighātaḥ)" (Eliade 1958, 54 1.114.20,3.185.4,12.323.20,12.327.41,12.331.47. On 23 the relationship between descriptions of tapas and physical yoga in the Mahābhārata, see Hopkins (1901).…”

Section: Towards a Genealogy Of āSana: From Seated To Non-seated Postmentioning

confidence: 99%

“…Mantrayoga, although featured alongside Haṭhayoga as one of the four standard yogas in medieval yoga texts, is often conspicuously absent from the Haṭha synthesis. In its place is 63 64 often the ajapā mantra, the "unpronounced" mantra of the exhalation and inhalation of For example, on the relationship between tapas and yoga in the Mahābhārata, see Hopkins (1901). The…”

Section: Locating Yoga At Vijayanagara: Yogis Etched In Stonementioning

confidence: 99%

Etched in Stone: Sixteenth-century Visual and Material Evidence of Śaiva Ascetics and Yogis in Complex Non-seated Āsanas at Vijayanagara

Powell

2018

JoYS

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his article reassesses the history of postural yoga in precolonial India by drawing attention to recently discovered visual material evidence of non-seated postures carved onto the pillars of Vijayanagara temples at Hampi in Karnataka. Based on inscriptional evidence dating to the early 1500s CE, these sculptures represent important and overlooked early visual evidence for the practice of standing postures, inversions, and complex "pretzel-shaped" balancing postures in latemedieval South India. A number of sculptures bear a marked similarity to certain non-seated āsanas featured in more modern postural yoga systems, and might represent some of the earliest evidence of their existence. To contextualize these images and understand their significance within the larger history of yoga, the article begins with a preliminary genealogy of āsana and postural yoga traditions, highlighting a particular shift from seated to non-seated āsanas that is evinced in both the textual and visual-sculptural record. The author suggests that this shift in psychophysical functionality and praxis of yogic āsana may have opened up new anatomical potentials for engaging the body within a yogic context, and that this shift, alongside intermingling with much older traditions of asceticism (tapas), may partially explain the surge in complex non-seated āsanas featured in many yoga texts following the sixteenth century. Drawing upon other archeological sites, textual, epigraphical, and visual materials, the article makes the case that some of the ascetic figures in complex yogic postures sculpted at Hampi are depictions of Nātha yogis performing the techniques of Haṭhayoga. T

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“…Sin embargo, los especialistas no han estado a la altura de este hecho. Si bien los pioneros en el estudio del yoga subrayaron la importancia de los testimonios plurales del Mahābhārata (Hopkins, 1901;Eliade, 1954;Bedekar, 1968), incluidos aquellos de carácter mágico-literario (1), resulta paradójico que las últimas décadas, pese a atestiguar un desarrollo sin precedentes en el estudio del yoga, no han traído una revisión profunda de tales testimonios ni, en un sentido más amplio, de las relaciones entre yoga y literatura. Como han señalado J.…”

Section: Introducción: Hacia Una Historia Alternativa Del Yogaunclassified

yoga perfecto: La historia de Śuka en el Mahābhārata

Figueroa

2022

Rev. Filosofía UCR

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Este artículo investiga la interrelación de dos matrices de representación del yoga en el Mahābhārata: como un poder mágico para dominar la realidad; como una técnica para morir en una actitud de renuncia emancipativa. Para ello, se analiza la historia del joven Śuka (12.309-320). Con base en una selección de pasajes, traducidos por primera vez al español, se muestra que la historia integra visiones distintas sobre el yoga de camino a una imagen de totalidad armónica, en la que la narrativa desempeña un papel crucial, ignorado a la fecha. Así, concebido como modelo de perfección, el yoga de Śuka constituye un caso inmejorable para explorar las relaciones entre yoga, filosofía y literatura en la India clásica.

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Yoga-Technique in the Great Epic

Cited by 12 publications

References 0 publications

Ekalavya and Mahābhārata 1.121–28

Ekalavya and Mahābhārata 1.121–28

Etched in Stone: Sixteenth-century Visual and Material Evidence of Śaiva Ascetics and Yogis in Complex Non-seated Āsanas at Vijayanagara

yoga perfecto: La historia de Śuka en el Mahābhārata

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