Yoga with name

It is in this context of conflicting ethics and bad karma that yoga and Samkhya philosophy both occupied by the issues of karma – becomes significant (Malinar 2007). We can see from the MD and the Gita that the term yoga and many Samkhya concepts seem to be well known. They were not presented as new concepts needing introductory illumination. On further scrutiny we realise that the yoga notion has various meanings. But that does not exclude the deduction that yoga is a generally known and used notion in the upper social strata.

So it seems that yoga and Samkhya became a part of the common vocabulary. Most probably wisdom based liberation discourses like Samkhya were not only popular but evolved among the Kshatriyas. If this is true we might then wonder why they were thrilled by the more ascetic oriented yoga discourse? Did it provide them with some specific symbolic or use-value?

The authors as in the Upanishads are still the Brahmins, but at first glance they seem to take a back seat, as they address the issues of new milieus. However, they still try to ensure that their rituals and old scriptures like the Vedas are still respected (Fitzgerald 2012). So the Vedanta philosophy, which gave meaning to yoga in the Upanishads, has been pushed aside in the Epic. Instead a sign system moved in, designed to address the issues of karma, and which was probably born with the karma sign: Samkhya. However, as we shall see in the Gita, the Brahmins still managed to place themselves at the centre of things. In the end the Epics propagate the spread and solidification of Brahmin and Kshatriya caste society and laws (Bandyopadhyaya 2007).

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