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The epic Mahabharata has important place in the study of the development of Yoga as it comprises Bhagavad-gita, which provides significant material in the study of Yoga. In the Mahabharata, there is a saying by Sri Suka that it is impossible to attain the 40

98 ultimate goal without the assistance of Yoga. In another context, it is said that Sankhya and Yoga are two eternal systems of 99 thought. There are a number of references to Yoga in santiparvan. In another context, Mahabharata mentions a sage named 100 Yoga along with Samkhya, Narada and Durvasa. However, it seems that there is no connection between the names of these sages and the systems of philosophy. In Bhagavadgita, the word 'yoga' is used frequently. Even the name of each chapter is attached with the term yoga (Arjunavisadayoga, Sankhyayoga, etc.). Bhagavadgita is also termed as yogasastra i.e., the scripture on Yoga. These kinds of accounts increase the importance of the study of Bhagavadgita in interpreting the vagueness of the history of Yoga philosophy. Bhagavad-gita treats yoga as a means to attain the knowledge of the self. Here, yoga is the 101 technique to renounce the actions that bind one to the world. 102 Yoga is not the mere renunciation of the hates, desires and the 103 pairs of opposites. Through yoga, one attains Brahman. Bhagavadgita uses the word sankhya in the sense of knowledge and yoga in the sense of the path of action and through sankhya and yoga, one attains the same Supreme Reality. 105 41

106 The path of sannyasa is hard to attain without yoga. The yogins abandon attachment and perform actions by 107 the body, mind, intellect, and even by the senses, for the self. When mind is not attached to external objects of the senses, when one is deeply engaged in the contemplation of Brahman 108 (brahmayoga), one finds the Supreme bliss. The state of liberation attained by the yogin is described as the attainment of oneness with Brahman.109 Bhagavadgita describes the practice of meditation and pranayama in the fifth chapter. One has to shut down all external contacts, fix one's gaze between eyebrows, and equalize the outgoing and incoming breaths moving within the nostrils. The 110 one who controls his senses, mind and the intellect, will definitely become a liberated soul. 111 112 113 Bhagavad-gita defines a yogin as the one who performs his bounden duty without depending on the fruits of actions. One who has not renounced thoughts will never become a yogin." Action is a means to get oneself enthroned in Yoga. Action purifies mind and makes it fit for the practice of steady meditation. For the sage who is enthroned in yoga, renunciation of actions is 42

said to be the means. When a man is not attached to the sense objects or to actions, having renounced all thoughts, then he is said to have attained yoga (yogarudhah).'14 It is also said that the yogin should try constantly to keep mind steady, remain in solitude, control his mind and renounce all possessions. 115 The sixth chapter, prescribes the external seat for meditation, the details of posture etc. To practice meditation, one should select a clean spot. There, he should establish a firm seat (sthiramasanam) neither too high nor too low, made of cloth, skin of deer and kusa grass one over the other. 116 Sitting on this seat, one should make his mind one-pointed, control all the actions of mind and the senses to practice yoga. One should firmly hold his body, head and neck erect and still. Then gaze at the tip of the nose without looking around. 117 118 The one who practises yoga should be sereneminded, fearless, firm in the vow of brahmacarya, balanced and he should concentrate his mind on the Supreme Goal- the Lord. It is depicted that, yoga is not possible for one who eats too much (atyasnatah) and for one who does not eat at all (ekantam anasnatah). Likewise, one who sleeps too much (atisvapnasilah) and one who is always awake (jagratah) will never attain yoga." 43 119

Yoga becomes the destroyer of pain for him, who is moderate in eating (ahara) and recreation (vihara), who is moderate in exertion (yuktacestah), in action, moderate in sleep and wakefulness. 120 When mind is completely withdrawn from the objects of the 121 senses, the yogin sees the Self by the self. With the mind harmonized by yoga, the yogin sees the self abiding in all beings and all beings in the self, he sees the same everywhere. 122 Bhagavadgita points out practice (abhyasa) and dispassion 123 (vairagya) as tools to restrain mind. Bhagavad-gita emphasises the significance of the control over mind- yoga is hard to attain by a man of un-controlled self. 124 The one, who has made mind steadfast by the method of abhyasayoga, goes to the Supreme 125 Purusa, when he abandons his body.' At the time of death, by the power of yoga fixing the prana in the middle of the two eyebrows, the yogin reaches the Supreme Purusa. of times. 127 126 The term 'brahmacarya' is used in Bhagavad-gita, a number At one place, yogadharana is explained as the practice of closing all the senses, and fixing mind in the heart. Then the breath is taken up and fixed at brahmarandhra (the crown of the 128 head). Bhagavadgita refers to the times of departing at which the yogins 44

will return or not return to the world. 129 Lord Krsna is addressed as the Lord of yogins i.e., yogesvara." In bhaktiyoga, the single-minded worship and 131 meditation is termed as yoga. The fourteenth verse in the 12th chapter reflects the same idea. Lord Krsna further states that, if one is unable to fix mind on the Supreme Lord, then the yoga of constant practice (abhyasayoga) will help him to do so. Even if abhyasayoga is not possible, intent on doing actions for the Lord's sake and if one is unable to do even this, then renounce the fruits of all actions. 132 In the thirteenth chapter, the concepts of prakrti and 133 purusa are mentioned in two verses. It is also stated that these are beginning-less, and all modifications and qualities are born of prakrti. In the production of the effect and the cause, prakrti is said to be the cause. In the experience of pleasure and pain, purusa is said to be the cause. Purusa seated in prakrti experiences the qualities born of prakrti. Due to the attachment to the 134 qualities, purusa takes birth in good and evil wombs. In another place, sankhyayoga is mentioned as a path to attain the knowledge of the self. There, it is mentioned along with karmayoga and 45

dhyana. The word 'sankhya' in the usage 'sankhyayoga' means knowledge. 135 Some go beyond the qualities through bhaktiyoga and become Brahman.136 The yogins see the Supreme as dwelling 137 in the self. Dama, svadhyaya and tapas are mentioned along with jnanayoga. 138 Bhagavad-gita, refers to the five causes (adhisthana, kartr, karana, cesta and daiva) as declared in the Sankhya system, 139 for the accomplishment of all actions. In the eighteenth chapter, the 'sattviki dhrtih' (pure firmness) is defined as 'the unwavering firmness by which, through yoga, the functions of mind, prana and the senses are restrained. 140 Bhagavad-gita describes the characteristics of a real aspirant, as dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in meditation and concentration 141 resorting to dispassion. At the closure of Bhagavad-gita, Sanjaya calls the Bhagavadgita as yoga advised by yogesvara, the Lord Krsna.