Dear Adheesh,

I think that a key issue to consider in relation to the place of yoga in poetry and theater is the important and much contested question of śāntarasa.
I have discussed it briefly in the introduction to my translation of Prabodhacandrodaya
https://www.academia.edu/27671250/Introduction_to_The_Rise_of_Wisdom_Moon_Prabodhacandrodaya_
which includes full references to the relevant work of Raghavan, of Patwardhan and Masson, etc., though undoubtably there is more on this topic that some of the others on the list may wish to reference.

best,
Matthew

Matthew Kapstein
Directeur d'études,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago

From: INDOLOGY <indology-bounces@list.indology.info> on behalf of Tracy Coleman via INDOLOGY <indology@list.indology.info>
Sent: Sunday, November 3, 2019 8:13 PM
To: indology@list.indology.info <indology@list.indology.info>
Subject: Re: [INDOLOGY] Depictions of yoga in kāvya
 
Dear Adheesh,

I wrote a piece comparing Krishna and the Buddha as yogis in kāvya:

 "Dharma, Yoga, and Viraha-Bhakti in Buddhacarita and Kṛṣṇacarita," in The Archaeology of Bhakti I: Mathurā and Maturai, Back and Forth, edited by Emmanuel Francis and Charlotte Schmid, pp. 31-61.  Pondichéry, India: Institut Français / École française d'Extrême-Orient.  Collection Indologie 125 (2014).


You can find this on my page on Academia.edu, link below (if it works).  Or I can send you a copy.


Best wishes,


Tracy Coleman

Colorado College

https://coloradocollege.academia.edu/TracyColeman



From: INDOLOGY <indology-bounces@list.indology.info> on behalf of adheesh sathaye via INDOLOGY <indology@list.indology.info>
Sent: Thursday, October 31, 2019 7:31 PM
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Subject: [INDOLOGY] Depictions of yoga in kāvya
 
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Dear colleagues:

In working with a student, we are curious if there has been research done on depictions of “yoga” (in any of its various manifestations), specifically within the ornate Sanskrit kāvya tradition.

We would be most delighted to get your recommendations of scholarly studies or of primary sources. Examples that come to my mind are the descriptions of Pārvatī’s tapas in the Kumārasambhava - (though it might be arguable whether this constitutes “yoga” per se) - or of tantrikas in the plays of Rājaśekhara, Kṣemīśvara, and Bhavabhūti - (though these characters, too, are not usually shown as practicing or engaged in yoga in any active sense, and are furthermore usually lampooned).

I look forward to your responses!

With all best wishes,
Adheesh


—
Adheesh Sathaye
University of British Columbia