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  1. Madan Mohan Agrawal (ed.) (2001). Six Systems of Indian Philosophy: The Sūtras of Six Systems of Indian Philosophy with English Translation, Transliteration, and Indices. Chaukhamba Sanskrit Pratishthan.
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  2. Shrî Anirvân (1971). Talks on Sâmkhya. In Anirbāṇa (ed.), To Live Within. G. Allen & Unwin.
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  3. Dharmameghā Āraṇya (1989). Epistles of a Sāṁkhya-Yogin. Kapil Math.
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  4. Hariharānanda Āraṇya (2005). Sāṁkhya Across the Millenniums. Kapil Math.
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  5. E. B. & Radhanath Phukan (1961). The Sāṁkhya Kārikā of IśvarakṛṣṇaThe Samkhya Karika of Isvarakrsna. Journal of the American Oriental Society 81 (4):461.
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  6. Krishna Prakash Bahadur & Kapila (1978). The Wisdom of Saankhya.
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  7. M. K. Bannerjee (1982). General Systems Philosophy and Sāṃkhya-Yoga: Some Remarks. Philosophy East and West 32 (1):99-104.
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  8. Brahmrishi Vishvatma Bawra (2008). Kapil's Samkhya Patanjali's Yoga: Commentary Inspired From Lectures of Brahmrishi Vishvatma Bawra ; Compiled and Edited by William and Margot Milcetich. Brahmrishi Yoga Publications.
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  9. Ram ShankarHG Bhattacharya & Gerald James Larson (1987). The History and Literature of Sāṃkhya. In Ram ShankarHG Bhattacharya & Gerald James Larson (eds.), The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy. Princeton University Press. pp. 3-42.
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  10. Johannes Bronkhorst (1997). Sāmkhya in the Abhidharmakośa Bhāsya. Journal of Indian Philosophy 25 (4):393-400.
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  11. B. David Burke (1988). Transcendence in Classical Sāmkhya. Philosophy East and West 38 (1):19-29.
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  12. Mikel Burley (2006). Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Routledge.
    Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful to the (...)
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  13. José António Carvalho (1960). A Doutrina Evolucionista No Sistema Sâmkhya. Revista Portuguesa de Filosofia 16 (4):454 - 473.
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  14. Pulinbihari Chakravarti (1951). Origin and Development of the Sāṃkhya System of Thought. Exclusively Distributed by Munshinam Manoharlal Publishers.
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  15. Latika Chattopadhyaya (1982). Self in Samkhya Philosophy. Roy & Chowdhury.
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  16. Kolla Chenchulakshmi (2005). The Concept of Pariṇāma in Indian Philosophy: A Critical Study with Reference to Sāṁkhya-Yoga. Sundeep Prakashan.
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  17. George P. Conger (1953). A Naturalistic Approach to Sāṁkhya-Yoga. Philosophy East and West 3 (3):233-240.
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  18. Peter Connolly (1992). Vitalistic Thought in India: A Study of the "Prāṇa" Concept in Vedic Literature and its Development in the Vedānta, Sāṃkhya, and Pāñcarātra Traditions. Sri Satguru Publications.
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  19. Dewabrata Dāsa (2006). Reflections on Sāṁkhya Philosophy: A Twenty-First Century Approach. Sanskrit Pustak Bhandar.
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  20. Deepti Dutta (2001). Sāṁkhya, a Prologue to Yoga: A Study of its Development Through Ancient Texts. Khama Publishers.
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  21. Tuvia Gelblum (1970). Sāmkhya and Sartreand Sartre. Journal of Indian Philosophy 1 (1):75-82.
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  22. Jajneswar Ghosh (1930). Sáṃkhya and Modern Thought. Calcutta, the Book Company.
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  23. Lallanji Gopal (2000). Retrieving Sāṁkhya History: An Ascent From Dawn to Meridian. D.K. Printworld.
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  24. Anima Sen Gupta (1964). Essays on Samkhya and Other Systems of Indian Philosophy. M. Sen.
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  25. Sen Gupta & Anima[from old catalog] (1964). Essays on Sāmkhya and Other Systems of Indian Philosophy. Kanpur, M. Sen.
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  26. Michel Hulin (1978). Sāṃkhya Literature. Harrassowitz.
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  27. Īśvarakr̥ṣṇa (1995). Sāṁkhya Kārika of Īśvara Kr̥ṣṇa: With the Tattva Kaumudī of Śrī Vācaspati Miśra ; with Sanskrit Text of the Kārikā, Transliteration and Word-for-Word Meaning, and a Free Rendering Into English of the Tattva Kaumudi with Notes. Sri Ramakrishna Math.
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  28. Īśvarakr̥ṣṇa (1964). The Sāṁkhyakārikā of Īśvarakṛṣṇa: With the Commentary of Gauḍapāda. Oriental Book Agency.
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  29. Īśvarakr̥ṣṇa (1957). The Sánkhya Káriká of Iswara Krishna. Calcutta, Susil Gupta.
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  30. Īśvarakr̥ṣṇa (1942). The Sāṅkhyakārikā of Īśvara Kṛṣṇa. University of Madras.
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  31. Īśvarakr̥ṣṇa (1933). The Samkhya-Karika. Oriental Book Agency.
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  32. K. A. Jacobsen (2006). What Similes in Sāṃkhya Do: A Comparison of the Similes in the Sāṃkhya Texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra. [REVIEW] Journal of Indian Philosophy 34 (6):587-605.
    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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  33. Knut A. Jacobsen (2008). Kapila, Founder of Sāṃkhya and Avatāra of Viṣṇu: With a Translation of Kapilāsurisaṃvāda. Munshiram Manoharlal Publishers.
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  34. Jakubczak Marzenna (2013). Sens Ja. Koncepcja Podmiotu W Filozofii Indyjskiej (Sankhja-Joga). Ksiegarnia Akademicka.
  35. Marzenna Jakubczak (2015). The Problem of Psychophysical Agency in the Classical Sāṃkhya and Yoga Perspective. Argument: Biannual Philosophical Journal 5 (1):25-34.
    The paper discusses the issue of psychophysical agency in the context of Indian philosophy, focusing on the oldest preserved texts of the classical tradition of Sāṃkhya–Yoga. The author raises three major questions: What is action in terms of Sāṃkhyakārikā (ca. fifth century CE) and Yogasūtra (ca. third century CE)? Whose action is it, or what makes one an agent? What is a right and morally good action? The first part of the paper reconsiders a general idea of action – including (...)
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  36. Marzenna Jakubczak (2014). The Purpose of Non-Theistic Devotion in the Classical Indian Tradition of Sāṃkhya–Yoga. Argument: Biannual Philosophical Journal 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central (...)
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  37. Marzenna Jakubczak (2012). Why Didn't Siddhartha Gautama Become a Samkhya Philosopher, After All? In Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.), Hindu and Buddhist Ideas in Dialogue. Self and No-Self. Ashgate.
    The chapter is divided into five sections. Firstly, I shall briefly describe the phenomenon of Kāpil Maṭh, a Sāṃkhya-Yoga āśrama founded in the early twentieth century by a charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947); while referring to Hariharānanda’s writings I will also consider the idea of the re-establishment of an extinct philosophical school. Secondly, I shall specify the method of analysis I apply while addressing the question raised in the title of my chapter and discuss some relevant Sanskrit and (...)
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  38. Marzenna Jakubczak (2005). Yoga: The Indian Tradition (Review). Philosophy East and West 55 (2):353-358.
                      Book review: Yoga: The Indian Tradition. Edited by Ian Whicher and David Carpenter. London: RoutledgeCurzon, 2003, Pp. xii + 206     -/-  .
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  39. Marzenna Jakubczak (2004). Towards Knowing Ourselves: Classical Yoga Perspective. Journal of Human Values 10 (2):111-116.
    Self-knowledge, at first glance, seems to be naturally and easily accessible to each of us. We commonly believe that we need much less effort to understand ourselves than to understand the world. The authoress of the paper uncovers the fallacy of this popular view referring to the fundamental conceptions and philosophical ideas of the classical Yoga. She tries to demystify our deceptive self-understanding explaining the definitions of ignorance (avidya), I-am-ness (asmita), desire (raga), aversion (dvesha) and fear of death (abhinivesha) given (...)
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  40. Johannes Bronkhorst, God in Samkhya.
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  41. Edward Hamilton Johnston (1937). Early Sāṁkhya: An Essay on its Historical Development According to the Texts. Motilal Banarsidass.
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  42. Edward Hamilton[from old catalog] Johnston (1937). Early Sāṁkhya. London: the Royal Asiatc Society.
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  43. Kapila (2005). The Sankhya Aphorisms Of Kapila With Illustrative Extracts From The Commentaries. Kessinger Publishing.
    This scarce antiquarian book is a facsimile reprint of the original.
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  44. Kapila (1915). The Samkhya Philosophy. American Mathematical Society.
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  45. Arthur Berriedale Keith (1918). A History of the Sāṁkhya Philosophy: The Sāṁkhya System. Nag Publishers.
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  46. Arthur Berriedale Keith (1918). The Samkhya System a History of the Samkhya Philosophy. Assoc. Press.
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  47. Stephen A. Kent (1982). Early Sāṃkhya in the "Buddhacarita". Philosophy East and West 32 (3):259-278.
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  48. Stephen A. Kent (1980). Valentinian Gnosticism and Classical Sāṃkhya: A Thematic and Structural Comparison. Philosophy East and West 30 (2):241-259.
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  49. Daya Krishna (1968). Is Īśvara Kṛṣṇa's Sāṁkhya Kārikā Really Sāṁkhyan? Philosophy East and West 18 (3):194-204.
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  50. Shiv Kumar (1984). Sāṁkhya-Yoga Epistemology. Eastern Book Linkers.
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