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Switch to: References
Citations of:
The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy
Princeton University Press (1987)
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The aim of this article is to reconstruct the classical Sāṁkhya view on the relationship between a word and its meaning. The study embraces all the extant texts of classical Sāṁkhya, but it is based mainly on the Yuktidīpikā, since this commentary contains most of the fragments which are directly related to the topic of our research. The textual analysis has led me to the following conclusion. It is possible to reconstruct two different and conflicting views on the relationship between (...) |
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The aim of this study is to clarify the meaning of the term saṁketa, which is usually translated as ‘ convention’, in the Yogasūtrabhāṣya, the first and the most authoritative commentary to the Yogasūtras. This paper is a contribution to the reconstruction of the classical Yoga view on the relation between word and its meaning, for saṁketa is a key term used by this darśana in discussing this relation. The textual analysis of the Yogasūtrabhāṣya has led me to the conclusion (...) |
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The subject of this article is the concept of natural liberation in classical Sāṃkhya. On the basis of the Sāṃkhyakārikā by Īśvarakṛṣṇa and its traditional commentaries, I will attempt to demonstrate that liberation from suffering in Sāṃkhya is not the result of rational inquiry—the prevailing view among contemporary scholars. The Sāṃkhya does not necessarily prescribe yogic practice as argued by other scholars. Instead, I will defend a position expressed by K.C. Bhattacharyya and Frank R. Podgorski, according to which liberation in (...) |
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The question as to whether the Vedas have an author is the topic of vivid polemics in Indian philosophy. The aim of this paper is to reconstruct the classical Sāṁkhya view on the authorship of the Vedas. The research is based chiefly on the commentaries to the Sāṁkhyakārikā definition of authoritative verbal testimony given by the classical Sāṁkhya writers, for these fragments provide the main evidence (both direct and indirect) for the reconstruction of this view. The textual analysis presented in (...) |
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A basic teaching of classical Sāṃkhya is that repeated embodiment is the result of an individual’s ignorance of the distinction between prakṛti and puruṣa. The only exception to this is the ṛṣi Kapila, legendary founder of Sāṃkhya, who was born with innate knowledge of this distinction. It is this knowledge that leads to liberation from saṃsāra when it is acquired. This brings up the question, why was Kapila incarnated in the first place? If he already possessed this knowledge, what need (...) |
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The relationship between the two classical Sāṃkhya paradigms of the conditions and the intellectual creation has been a matter of debate since the early days of modern Indology. The precise role of each of these paradigms in the broader Sāṃkhya system, as well as the relationship between them, is unclear from the text of Īśvarakṛṣṇa’s Sāṃkhyakārikā, and most of the classical commentaries on this text offer little clarification. Of these commentaries, the anonymous Yuktidīpikā provides the most detailed and extensive information (...) |
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In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of (...) |
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The Yogācāra School presents the seventh consciousness as the internal mental faculty of the sixth consciousness. According to the Hīnayāna tradition, the internal faculty is called manas, so the complete compound word referring to the seventh consciousness is manovijñāna. Thus, in the Yogācāra system the seventh and sixth consciousnesses are both named manovijñāna. In order to resolve the confusion of the homonyms, one of them must be adjusted. Based on the Tibetan term, nyon yid rnam par shes pa, some scholars (...) |
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The present paper is a continuation of a previous one by the same title, the content of which faced the issue concerning the relations of coreference and qualification in compliance with the Navya-Nyāya theoretical framework, although prompted by the Advaita-Vedānta enquiry regarding non-difference. In a complementary manner, by means of a formal analysis of equivalence, equality, and identity, this section closes the loop by assessing the extent to which non-difference, the main issue here, cannot be reduced to any of the (...) |
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