By Mikel Burley
Samkhya and Yoga are of the oldest and such a lot influential structures of classical Indian philosophy. This booklet presents a radical research of the platforms that allows you to absolutely comprehend Indian philosophy. putting specific emphasis at the metaphysical schema which underlies either suggestions, the writer adeptly develops a brand new interpretation of the traditional perspectives on Samkhya and Yoga.
Drawing upon present assets and utilizing insights from either jap and Western philosophy and spiritual perform, this finished interpretation is respectful to the underlying religious function of the Indian platforms. It serves to light up the relation among the theoretical and functional dimensions of Samkhya and Yoga. The booklet fills a niche in present scholarship and may be of curiosity to these involved in Indology in addition to philosophies in most cases and their similarities and alterations with different traditions.
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Extra resources for Classical Samkhya and Yoga: An Indian Metaphysics of Experience (Routledge Hindu Studies Series)
E. Varsagajya’s) tutelage, thereby implying that the two men were contemporaries. But it would be foolhardy to assume that Paramartha’s principal concern was historical accuracy. Indeed, it is a common practice in accounts of the lives of renowned individuals, composed by a disciple or admirer, for the subject of the work to be associated with other eminent figures, whether as friend or opponent, in order to enhance the reputation of that subject. 23 AN HISTORICAL OVERVIEW OF S AM . KHYA AND YOGA Needless to say, it is immensely difficult to determine the intentions and historiographical credibility of an author some fourteen centuries after his work was composed.
In comparison with such esteemed and (with the exception of the last mentioned) voluminous material, a commentary on the Yogasutra appears very small fare; but the association has stuck. Although the commentary is often referred to simply as the Vyasabhasya, alternative titles include the Yoga- or Yogasutra-bhasya and the SaÅkhyapravacana-bhasya, the Yogasutra itself being widely regarded as a ‘verbal presentation’ (pravacana) of the SaÅkhya teachings. No scholar seriously entertains the thought that the author of the Yogabhasya could be identical with that of the Brahmasutra, or indeed with the myriad authors that must have been required to produce the other works traditionally ascribed to Vyasa.
The high status that the SaÅkhyakarika and Yogasutra acquired within the Indian philosophical milieu is attested to by the relatively large number of commentaries that have been composed upon them, and which have survived through to the present day, and also by both the polemical and complimentary references made to the classical systems in the works of other schools and traditions. Eight early commentaries on the SaÅkhyakarika are known to have survived. There is some uncertainty about the chronological order of these, but one of the first, and perhaps the earliest of all, is a Chinese translation of the text with an accompanying Chinese commentary.