By Mikel Burley
Samkhya and Yoga are of the oldest and so much influential structures of classical Indian philosophy. This e-book presents an intensive research of the platforms to be able to totally comprehend Indian philosophy. putting specific emphasis at the metaphysical schema which underlies either ideas, the writer adeptly develops a brand new interpretation of the normal perspectives on Samkhya and Yoga.
Drawing upon current resources and utilizing insights from either jap and Western philosophy and spiritual perform, this finished interpretation is respectful to the underlying religious goal 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 may be of curiosity to these interested in Indology in addition to philosophies as a rule and their similarities and modifications with different traditions.
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Additional info for Classical Samkhya and Yoga: An Indian Metaphysics of Experience (Routledge Hindu Studies Series)
His name is shared by the author of a well-known series of karikas that take the Majdukyaupanisad as their starting-point, but there are no significant textual or philosophical similarities that might indicate a common authorship. Indeed, the Majdukyakarika (or Gaudapadiyakarika) is usually taken to be a statement of non-dualist (advaita) Vedanta, which harbours no sympathy for the dualist position of classical SaÅkhya. What, since its first publication in the 1930s, has come to be widely regarded as the most important of all the commentaries on the SaÅkhyakarika, is the Yuktidipika.
A follower of Vallabhacarya’s ‘pure non-dualist’ (fuddhadvaita) interpretation of Vedanta, Narayajatirtha adopts a strongly devotional (bhakti) approach to yoga both in this substantial commentary and in his shorter vrtti entitled Sutrarthabodhini. g. cakras and kujdalinifakti) to the classical Yoga system. Yogavarttika: a subcommentary (varttika or tika) on Vyasa by Vijñanabhiksu (sixteenth century CE), who is also responsible for the more concise YogasarasaÅgraha (‘Compendium of the essence of Yoga’).
Vacaspatimifra (or simply Vacaspati) composed works on several schools of Indian philosophy, and there is nothing in the Tattvakaumudi or anywhere else to show that he was especially committed to the SaÅkhya system. His style is, however, highly accessible, and he provides some helpful interpretive suggestions on a number of points. There is an ambiguity pertaining to his dates, for the reason that, in his Nyayasucinibandha, he notes that the work was composed in 898, but it is unclear whether this date accords with the Vikrama era (which begun in 58 BCE) or with the Faka era (78 CE onwards).