The Vārṣṇeyādhyātma, which is comprised of chapters 203–210 of the 12th Book of the Mahābhārata, is an early exposition of the practice of Yoga centered on the manas and the bodily channel called manovahā. The importance of the Vārṣṇeyādhyātma’s doctrine for the history of Yoga has not been appropriately acknowledged in previous research and its systematic description of the practice of Yoga has never been studied in its entirety. A careful reading of the text suggests that the Vārṣṇeyādhyātma touches upon (...) the physiological as well as psychological aspects of a human being in the context of the practice of Yoga. This paper attempts to reconstruct the Vārṣṇeyādhyātma’s understanding of the manas and the manovahā channel on the basis of a critical reading of Mahābhārata 12.207.16–29. (shrink)

The concept of the mahant- ātman-, or “vast self”, found in some of the Early and Middle Upaniṣads, has, at least since the days of Hermann Oldenberg, been explored by a number of scholars, most notably by van Buitenen :103–114, 1964). These studies have usually emphasized the cosmic implications of this concept; the vast ātman- being the non-individualized spirit that brings forth and pervades the universe, then enters the bodies of all created beings as their animating principle. As such it (...) precedes the mahān, or mahat, of the Sāṃkhya philosophy. The present paper argues that the concept of a mahant- puruṣa- or “vast person”, appearing parallel to the vast ātman in these texts, is in fact older, being traceable to Middle Vedic texts; the emergence of the Upaniṣadic ātman doctrine has eventually led to its replacement by the mahān ātmā. Originally, it is argued, the adjective mahant- stressed the difference between this “vast” puruṣa, who is said to dwell in the sun, and the minute puruṣa within man, who is seen as the tiny “person” in one’s pupil, or resides in the heart, having the size of a thumb. In contradistinction to the ātman, the puruṣa is a thoroughly anthropomorphic soul-concept, a “person” within the person. The ultimate identity between this tiny soul-person and the puruṣa in the sun is a recurring, but little studied, motif in the micro-macrocosmic speculations of the Brāhmaṇa texts. This “vast”, solar puruṣa is sometimes identified with the Puruṣa or primeval man of Ṛgveda 10.90, from whose body the universe was formed, and much of the imagery surrounding the vast puruṣa of Middle and Late Vedic literature seems to derive from this hymn. (shrink)

The study of textual reuse is of fundamental importance in reconstructing lost or partially lost texts, passages of which can be partly recovered through other texts in which they have been embedded. Furthermore, the study of textual reuse also provides one with a deeper understanding of the modalities of the production of texts out of previous textual materials. Finally, it constitutes a unique chance to reconsider the historicity of concepts such as “author”, “originality” and “plagiarism”, which do not denote really (...) existing universals, but have rather evolved—and still evolve—in different ways in different cultural milieus. After a general introduction and an analysis of the historical background of textual reuse in India and Europe, the essay attempts some general conclusions regarding the formulas introducing instances of textual reuse in Classical South Asian texts. (shrink)