Al-Bīrūni's Arabic version of Patañjali's<i>Yogasūtra</i>: a translation of the second chapter and a comparison with related texts

Pines, Shlomo; Gelblum, Tuvia

doi:10.1017/s0041977x00045900

Cited by 7 publications

(2 citation statements)

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“…1 The most productive and significant encounters of Muslim Sufis with yogis happened in the Indian environment. Islamic mysticism arrived in India during the period of the eleventh to twelfth centuries, at the same time when a version of Patanjali's Yoga Sutras was translated into Arabic by the well-known Muslim scholar and scientist, Al-Biruni (d. 1048;Pines and Gelblum 1966, 1977, 1983, 1989Al-Biruni 2022). While that philosophical yoga text had a limited impact on Muslim thinkers, the practices of yoga were far more visible.…”

Section: Introduction: Muslim Interest In Yogamentioning

confidence: 99%

Yoga and the “Pure Muhammadi Path” of Muhammad Nasir ‘Andalib

Khodamoradi,

Ernst

2024

Religions

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This article addresses the question of how early modern Sufis dealt with yoga. Some scholars have argued that a movement of Sufi reform occurred in South Asia during the eighteenth and nineteenth centuries, representing a shift towards legal Islam, which would call for the rejection of non-Islamic practices. This explanation overlooks the rhetorical construction of Sufi claims of spiritual status and shariʿa legitimacy, and it fails to distinguish eighteenth-century examples from the very different reform movements created in the nineteenth century in response to European colonialism. This article considers as a case study Nala-yi ʿAndalib (“The Nightingale’s Lament”), the central text produced by the pre-colonial founder of the “pure Muhammadi path,” Muhammad Nasir ʿAndalib (d. 1758), with the help of intertextual references to the masterpiece of his son, Khwaja Mir Dard (d. 1785), ʿIlm al-kitab (“Knowledge of the Book”). The consequence of their evaluation of yoga was not the systematic rejection of non-Islamic practices, but a guarded acknowledgement of their efficacy within a framework that used Indic references as a straw man for intra-Islamic debates.

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Section: Introduction: Muslim Interest In Yogamentioning

confidence: 99%

Yoga and the “Pure Muhammadi Path” of Muhammad Nasir ‘Andalib

Khodamoradi,

Ernst

2024

Religions

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“…7 Al-Biruni, India p. 33 f.; Pines & Gelblum, 1966;1977;1983. 8 Minorsky, 1948 Ibn Battûta, III: 171 f. 10 Bernier, 1724: 242.…”

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Asceticism, Religion, and Biological Evolution'

Bronkhorst

2001

Method Theory Study Religion

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This article initially argues that asceticism and related phenomena in classical India and in Christian antiquity suggest the existence of a universal, shared, innate human predisposition. After providing descriptive data on the widespread belief in a soul distinct from the body, along with cross-cultural accounts of ascetic practices, the article turns to a general reflection concerning the characteristics of an innate disposition termed the 'ascetic instinct' in light of other such dispositions, notably the 'language instinct' hypothesized to exist by some linguists. Further evidence in support of the proposed ascetic instinct, this time drawn mainly from tribal societies, is also presented. The article concludes by drawing on recent research on language and symbolic thinking to propose how this counter-reproductive universal arose and how it has survived in human beings.

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Yogasūtra 1.10, 1.21–23, and 2.9 in the Light of the Indo-Javanese Dharma Pātañjala

Acri

2012

J Indian Philos

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Al-Bīrūni's Arabic version of Patañjali'sYogasūtra: a translation of the second chapter and a comparison with related texts

Cited by 7 publications

References 5 publications

Yoga and the “Pure Muhammadi Path” of Muhammad Nasir ‘Andalib

Yoga and the “Pure Muhammadi Path” of Muhammad Nasir ‘Andalib

Asceticism, Religion, and Biological Evolution'

Yogasūtra 1.10, 1.21–23, and 2.9 in the Light of the Indo-Javanese Dharma Pātañjala

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