This article demonstrates that, on the eve of colonialism, Advaita Vedānta in its most institutionalized forms represented itself before a wider public in terms of its authorship of miracles, and not śāstras, and provides evidence, particularly on the basis of textual traditions associated with the renunciate tradition out of Śṛṅgeri, that a range of Tantra-inflected subtle body practices had come to be understood as integral to the process of the realization of Brahman. It argues that the tradition’s ability to incorporate such conceptual resources was itself predicated on a deliberate but unrecognized intellectual decision that remained hotly contested well into the colonial period. Succinctly, departing from an earlier representation of yogic praxis as serving solely worldly ends in contradistinction with the direct realization of Brahman, some time around the thirteenth century Advaitins came to conclude that the term of art nididhyāsana was pregnant with the wide-ranging semantic possibilities that the wider pan-Indic traditions attribute to words like dhyāna, yoga, and samādhi. In much broader terms, through examining a corpus of deeply influential but largely unstudied narrative, scholastic, and esoteric works produced and used by the scholars and theologians of early modern Advaita Vedānta, the article aims to make evident the folly of treating śāstric conversations as somehow hermetically sealed off from the larger religious and cultural environments in which they were composed.

中文翻译：

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瑜伽修行者中的帕拉罗曼

这篇文章表明，在殖民主义前夕，Advaita Vedānta 以其最制度化的形式在更广泛的公众面前代表自己创造奇迹，而不是 śāstras，并提供了证据，特别是基于与放弃了 Śṛṅgeri 的传统，即一系列受密续影响的微妙身体练习已被理解为实现婆罗门的过程中不可或缺的一部分。它认为，传统整合这些概念资源的能力本身取决于一种深思熟虑但未被承认的智力决定，这种决定一直持续到殖民时期的激烈争论中。简而言之，与早先的瑜伽实践的表述不同，它只服务于世俗的目的，与婆罗门的直接实现形成对比，大约在 13 世纪的某个时候，Advaitins 得出结论，艺术 nididhyāsana 一词孕育了广泛的语义可能性，更广泛的泛印度传统将其归因于 dhyāna、yoga 和 samādhi 等词。从更广泛的意义上说，通过检查由早期现代 Advaita Vedānta 的学者和神学家制作和使用的具有深远影响但很大程度上未经研究的叙事、学术和深奥作品的语料库，本文旨在表明将 śāstric 对话视为某种方式的愚蠢行为。与它们所在的更大的宗教和文化环境完全隔绝。