By Mikel Burley
Samkhya and Yoga are of the oldest and such a lot influential platforms of classical Indian philosophy. This booklet offers a radical research of the platforms that allows you to totally comprehend Indian philosophy. putting specific emphasis at the metaphysical schema which underlies either suggestions, the writer adeptly develops a brand new interpretation of the normal perspectives on Samkhya and Yoga. Drawing upon present resources and utilizing insights from either japanese and Western philosophy and non secular perform, this entire interpretation is respectful to the underlying non secular objective of the Indian platforms. It serves to light up the relation among the theoretical and sensible dimensions of Samkhya and Yoga. The ebook fills a spot in present scholarship and should be of curiosity to these involved in Indology in addition to philosophies mostly and their similarities and adjustments with different traditions.
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Extra resources for Classical Samkhya And Yoga: The Metaphysics Of Experience (Routledgecurzon Hindu Studies Series)
Arya 1986: 9–13; Feuerstein 1998: 312–15). I shall do little more than provide a list of titles and authors, along with approximate dates and a minimal amount of descriptive comment. Tattvavaifaradi: a subcommentary (tika) by Vacaspatimifra upon the Yogabhasya. )45 Rajamartajda or Bhojavrtti: a commentary upon the Yogasutra by Bhojaraja, also known as Bhojadeva (1019–1054 CE), which is largely independent of the Yogabhasya. 46 Al-Biruni is also responsible for a translation into Persian of a SaÅkhya text, which he ascribes to Kapila.
18–30) is of the so-called Sastitantra (‘sixty doctrines’), which itself comprises two parts, one of thirty-two topics and the other of twenty-eight. The expression sastitantra also occurs at SK 72, where the claim is made that the seventy verses which constitute the text’s main part cover the topics of the sastitantra but forgo the illustrative examples and objections of opponents. The list of topics given in the Ahirbudhnya’s summary of the Sastitantra indicates, however, some important differences between this latter work and that of Ifvarakrsja, and it is therefore likely that the Ahirbudhnya’s version is not the only sastitantra but is perhaps one of several, which may or may not have shared a common source.
10 Of the later prose Upanisads (c. 8) contains a comprehensive list of existent principles, which tallies very closely with that of the manifestations of prakrti in classical SaÅkhya. But it is the Maitrayajiya (or Maitri) that, of all the major Upanisads, displays the strongest affinity with both classical SaÅkhya and Yoga. Although it relies heavily upon quotations from earlier Upanisadic and other sources, and appears to lack a consistent approach of its own, when the Maitrayajiya gets round to discussing metaphysical and methodological matters its similarity with the two classical systems is often very striking.
Classical Samkhya And Yoga: The Metaphysics Of Experience (Routledgecurzon Hindu Studies Series) by Mikel Burley